tihvary of Ithe Cheolojical ^eminarjp PRINCETON • NEW JERSEY PRESENTED BY Rufus H. LeFevre .5.PS7 f Arp. 21 1952 1774=. Xg.///?/GAL B^>'^ CHRISTIAN CO-OPERATION IN ACTUAL life; ^ OR, " United Brethren in Christ." OF THEIR ORIGIN AND PROGRESS, AND SOME OF THEIR ELEMENTARY PRINCIPLES. IIV FIVE I»A.rtTS. By JOHN VINTON f^OTTS. That they may be one. — Jesus DAYTON, OHIO: UNITED BRETHREN PUBLISHING HOUSE. 1874. Entered according to Act of Congress, in the year 1874, by JOHN V. POTTS, In the office of the Librarian of Congress, Washington, D. C. All rights reserved. TO ALL THOSE WHO LOVE THE HOLY BIBLE, UNADULTERATED TRUTH, A PURE AND LIBERAL CHRISTIANITY, AND A HUMBLE CHURCH, WITH CHRISTIAN UNION AND CO-OPERATION, THIS BOOK IS RESPECTFULLY DEDICATED BY THE AUTHOR. RECOMMENDATIONS. opinion of the Conference Co7nmiiiee. The undersigned, a committee appointed by the Sandusky Annual Conference, to examine the manuscript of "CHRISTIAN Co-OPERATION," respectfully submit the following : The book is written by Rez\ John V. PoUs, a minister in good standing in the United Brethren Church, a man of unimpeachable moral character, a very respectable scholar, skillful with the pen, and esteemed by all who know him. We have read the manuscript as carefully as our time and circum- stances would allow. It gives a clear, concise, and correct history of our origin and progress; defends our principles and polity earnestly and manfully. Where in any case the author's private opinion is in any respect different from the commonly accepted church view, which does not often happen, it is given modestly and courteously. We think the book will give a coi'rect reason for our existence, an ex- planation of our successes and failures, as far as we have had any of the latter, and put us not only before many of our own people, but al- so before strangers, in a fair, honest, and desirable light. It will tend, we think, to make our people love the church of their choice more than ever, for they will see in its plan and success more things worthy of their love. We do not hesitate, therefore, to recommend its publication, be- lieving it will do the Church good, and that it is well worthy of a pe- rusal by our people. Very truly, etc. H, A. Thompson, "j J. B. Resler, >• Committee. J. A. Crayton. J RECOMMENDATIONS. 5 What Ml educated Presbyterian, who has read the manuscript, thinks of the work. John Nichols, M, D., Superintendent Ohio State Industrial Home for Gir-ls, Ohio White Sulphur Springs, Delaware County, Ohio, says : " CHRISTIAN CO-OPERATION IN ACTUAL LIFE." In these days, foreshadowed to Solomon's vision, a ftew book is no rarity ; but the one now in press, with the above title, by Rev. J. V. Potts, is justly entitled to a candid, thoughtful perusal, not only by those of the author's ecclesiastical affinities, but also by all who would intelligently and fairly judge a branch of the family of Christ by its own records ; and more especially by those who are intently longing for the promised time when the watchmen shall see eye to eye, and God's people shall be one. Three circumstances aid the writer in forming a correct and impar- tial estimate of the work : First. An examination of the manuscript. Second. A somewhat intimate acquaintance with the author for a few years past. Third. Being connected with another religious denomina- tion. While veiy naturally taking the church of his choice for his starting- point, presenting in a candid and lucid manner its origin, character- istics, progress, principles, results and aims, the author infuses, throughout, his own earnest, catholic, progressive spirit, as the soul, the animus of the work. While it is not expected that all will indorse every detail therein, yet it will be suggestive to every earnest seeker of the peace, prosper- ity, efficacy, and final triumph of the church universal. Its object and aim, and its spirit, recommend it to the attention of every thoughtful reader. Jno. Nichols. Ohio White Sulphur Springs, April 28, 1874. Views of one of our educators, John E. Guitner, A. M., Pro- fessor of Greek, Otterbein University. " CHRISTIAN co-operation IN ACTUAL LIFE." i Above is the title of a new book, now in course of publication, by Rev. John V. Potts, who, though still a young man, has an acquaint- ance with the principles and practices of the church of his choice which is rarely attained by those even who have spent a life-time therein. * Recognizing, as I do, the existence of an urgent need of a book of this character, and having had an opportunity, extending through a b RECOMMENDATIONS. series of years, to become acquainted with the character and bent of the author, knowing his uniformly unexceptionable life hitherto, as well as his characteristic gifts of mind and his fine literary taste, I have no hesitation in bespeaking for his work a hearty welcome and a ready sale, both in our own Church, and wherever there are earnest seekers after truth. John E. Guitner. Otterbein University, April i6, 1874. How a graduate of Betha7iy College, IV. Va., and a Disciple, or Christian, writes. E. Lowry, Editor, Eureka, Illinois, says : ''CHRISTIAN CO-OPERATION." " The author is personally known to us as a very laborious, consci- entious, and painstaking Christian minister, whose book can be relied on as thoroughly honest and accurate, and carefully thought out. He represents a growing denomination, which has become a power in many parts of the land ; and all who wish to keep posted as to the re- ligious aspects of the times should possess themselves of this work." — iVood/ord yoztrnal, June 20, 1873. Words frotn the Westcrville Banner, Rev. J. V. Potts is busily engaged in superintending the publica- tion of his new book, entitled "Christian Co-operation." We have briefly scanned a portion of the advance sheets as they came from the press of the United Brethren Publishing House, at Dayton. The typography is complete, on fine tinted paper. The matter shows marks of careful preparation jjy the author, the thought being expressed in easy, graceful, and sometimes elegant language. The book, though a centennial work for the United Brethren in Christ, is not confined in scope nor interest entirely to its pale, but contains incidents of Christian history, and thoughts upon the unity of Christian effort, which will pay a perusal by all Christians, and the reading jniblic at large. — WestouilU Banner, April 16, 1874. PREFACE This is by no means a narrow, selfish or exclusive book. It is meant exclusively for no class, or clan, or clique, to the exclusion of the rest of God's intelligent creatures. All, all, are invited to come and read, ruminate, resolve, and act — to act as the deeper convictions of the heart may direct. I invite the minister and the lawyer, the farmer and the merchant, the rustic and the critic, the rich and the poor, the believer and the skeptic, all classes and professions and religious persuasions, to a careful and candid consid- eration of the contents of this work. The book is not a eulogy. It is a work of earnest thought, and means decided and combined action. It is not written to erect a monument to the foibles of any peo- ple. It would supplant error by the milder method of in- culcating the truth. It sometimes praises where it can. Where it can not, it passes in silence, or stops awhile to carefully deduce the truth from known and recognized principles. It is folly to quarrel with history, even though it has not been made aright. The idea of the work was first suggested by reading such books as, "Why am I a Presbyterian? " "Why am I a Lu- theran?" "Instructions of the executive committee of the American Tract Society," and the "Craftsman and Tem- plar's Text-Book." The thought was further stimulated by reading " The Puritans and their Principles," and by exam- ining the " Methodist Manual" and " The Christian Sys- tem." The Evangelical Alliance, in its grand movements, 8 PREFACE. has had its influence on the spirit of the work. None of these is taken as a model. Hence the book is original in its plan of execution. In its structure, form, and spirit, three thoughts have been before the mind. The first has been to make the book in- teresting as a new creation, as a fiction, giving it also the charm and air of real life. Those who love fiction will doubtless find here interest. It is a living reality. The thing lives and moves and breathes. The system here brought out is instinct with life. The idea it develops is not an abstraction upon which to build a new theory. It is concrete, and exists "in actual life." Truth, reality, is stranger and better than fiction ; and the fancy can play among living forms with more substantial and animated bliss than in the wild, untamed fields of mere romance. It is meant to be a book of devout piety. This is the second thought. It will minister grace to the reader. It will make him better for perusing its pages. Religion does in some sense concern all men; and it loses nothing from the charm which actual life imparts. Asceticism is a plague. Active piety is life; non-action is death. In a certain sense, this is a work of art. This is the third thought. It may be only a fancy. The critics must decide. The book is built upon a single idea — complete, round, full, well defined. This idea is Christian co-opera- tion; and the whole work is a development of this single thought. And this thought is organic — practically so. It is not like "Locke's Grand Model," which could not be reduced to practice. One hundred years have proved that the system works well. Each part, section, if not para- gra])h, subserves a purpose in the general plan, yet each has, in many cases, an intrinsic and independent value, and may be read with profit, alone, as well as in its con- nection. The work is largely suggestive. It could not be exhaust- ive. Its plan, scope, and size, forbade this. Condensa- tion was a continual necessity. Whole pages have been compressed into^ingle sentences. The salient points have been touched, and much, very much, is left to the thought of the thoughtful reader. The leading features of a great PREFACE. 9 system of Christian union and co-operation are here pre- sented; and for Unity's sake, the work deserves attention. It is fondly hoped that the book will have a candid hearing wherever Christians aim to love each other, and by all those who think that Christian people should work together for the world's salvation. Thanks are here returned to the many friends who have encouraged me to go forward, by kind words, by subscrib- ing, and some by paying in advance for the work. This confidence is among the sweetest reflections of my business life. No one will think it difficult for me to say, God bless these friends. But above all, thanks are due to the Giver of "every good and every perfect gift," for so graciously granting life and strength and means to issue this book from the press. It is now kindly, prayerfully, hopefully submitted to the public. Dayton, Ohio, June 8, 1874. CONTENTS. INTRODUCTION. PAGE Degenerate Tendency — The Demand — Inspiriting — The Exhibition — Union and Co-operation 17 PART I. ORIGIN . Religious Ancestry. 2. The Reformation. 3. The Christian World. 4. A Pioneer Movement. 5. A New Effort. 6. The First Church. 7. Balti- more Church Book. 8. This Work a Develop- ment. 9. Among the Germans. 10. The Ne- cessity. II. The Expansion and Consolidation. 27 12 CONTENTS. TART II. THE BASIS. pa<;k Chapter I. — The Church, i. Its Human- Base. 2. Its Definition — Uses of the Term. 3. Its Na- ture 59 Chapter II. — The Cathohcity of the Church 80 Chapter III. — Unity in the Church, i. Theories. 2. Negations. 3. Unity of Faith. 4. Unity of Experience. 5. Personal Piety. 6. The Means of Grace 95 Chapter IV. — The Spirit of the Church, i. The Authority of the Church. 2. Our Liberality. 3. Privileges of the Laity among us. 4. Preroga- tives of General Conference. 5. The Missionary Element 123 Chapter V. — The Government of the Church 145 Chapter VI. — The Ministry of the Church, i. Mode of Making. 2. The Advantages. 3. Qualifica- tions. 4. Parity of Ministers. 5. Definition of Terms. 6. The Duties of Ministers. 7. The Support of the Ministry 163 Chapter VII. — Education in the Church, i. An Identified Idea. 2. An Historical Resume. 3. Our Educational Facilities. 4. Condensed Argu- ments 179 CONTENTS. 13 PART III. THE EVOLUTION. PAGE Chapter I. — Confession of Faith igy C HAPTER II. — Constitution 1 99 Chapter III. — The Membership , 201 Chapter IV. — ^Assemblies 207 Chapter V. — The Ministry 215 Chapter VI. — Church Organizations 228 Chapter VII. — Ritual 241 Chapter VIII. — Decisions, Instructions, and Admo- nitions of General Conference 243 PART IV. PERMEATING PRINCIPLES. Chapter I. — The Family. P^-incipIe i 261 Chapter II. — Civil Government. Principle 2 282 Chapter III. — Temperance Question. Principle 3. 296 Chapter IV. — Carnal Warfare. Principle 4 314 Chapter V. — Vocal and Instrumental Music. Prin- ciple 5 329 Chapter VI. — Involuntary Servitude. Principle 6. 353 14 CONTENTS. PART V. RESU LTS. PAGE Chapter I. — Difficulties 373 Chapter II. — Statistics 380 Chapter III. — Our Institutions 382 Remarks 397 Index 401 ADDRESS TO THE READER. "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 that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue : whereby are given un- to 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 besides this, giving all diligence, add to your faith virtue; and to virtue, knowledge; and to knowl- edge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kind- ness; and to brotherly kindness, charity. 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 can not see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, breth- ren, give diligence to make your calling and election sure : for if ye do these things, ye shall never fall : for so an en- trance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth." (II. Pet. i. 2-12.) INTRODUCTION. The tide of the human heart sweeps backward. Decay marks everything of earth. Thus it has ever been since the sin of Adam. He who would go forward must stem the current. We, too, are in danger of retrograding, — of losing sight of first principles, — of forgetting our true mis- sion in the world, — of turning our faces away from Jeru- salem and becoming dumb to the songs and interests of Zion, — of seeking mere numbers, wealth, influence, ease and popularity, instead of the elevation of the world, and the salvation of men. Frequent reviews are necessary to keep alive in us the spirit of our forefathers, and of insur- ing in us a memory of the duties we are called upon to perform. A stream breaks through a mighty gorge in yonder lofty mountain. It rushes and foams as it descends to the plain. What strength it exhibits as it turns the great wheel in the mill ! The channel widens as the stream flows on, but if it receive no supplies of water, the depth decreases as the width increases. If it flow on without tributaries, it soon becomes absorbed by the earth and air. It ceases to be a home for the sportive trout, or sly eel. The thirsty beast comes in vain to its channel. The good housewife finds some other retreat for her weekly task. The fibrous root draws no moisture from the stream. Boys sport in the empty channel, all fearless of the mighty current that once dashed against its banks, or flooded and moistened the plain. So a church organization may increase in societies, mem- bers, forms of worship, wealth, and worldly influence ; but, unless it have frequent supplies of grace, and increase in 2 18 INTRODUCTION. the knowledge of God, it will become absorbed in the ele- ments of the world and be utterly powerless for good. It will fail to give true instruction to the mind or point the thirsty soul to the fountain of life, where he may slake his thirst and be satisfied with the good things of God. Churches that would prosper must till the soil of soul and mind, and pray for frequent streams of grace. They must have new channels of light, joy, and usefulness breaking in upon them all along the way, as time sweeps on toward the great ocean of eternity. As the main channel widens, it must deepen, and be filled with the pure and irresistible tide of truth. Outside pressure must be met and resisted by internal stability, life, and activity. This state can be maintained only by frequent and rigid drilling in first principles, —in their multitudinous theo- retical and practical application to outer and inner life. New phenomena, new circumstances, new conditions, and new developments are constantly presenting themselves in the strange progress of human events. Men want to know how to apply these principles or they will be continually misled. History corroborates the statement. Man placed in Eden glory did not long enjoy the enviable position assigned him by his Maker. Israel, though started right in (he race of life, of empire, of religion, and of glory, soon cried for a king, not that they might be more like their God, but, forsooth, that they might be like the nations round about. They were kept plodding in their way only by the most severe scourging; and even in the face of this they finally so declined in virtue as to become a lifeless, leafless, fruitless, dry, dead thing, fit only for the fires of God's wrath. The Christian church, whose foundation was laid by Christ himself, and established by the chosen twelve, soon grew powerful, and almost as soon grew corrupt. Even while the energetic and devoted Paul lived, he said, "The mystery of iniquity doth already work." I rarely read the nervous language of John the divine to the church at l'q)h- csus without having stirred within me the most i)eculiar feelings. Tears almost unbidden start. The heart throbs INTRODUCTION. 19 Strangely. See John on the Isle of Patmos ! The wild beasts are around him. The mad waves beat the rocky shore. He is happy withal. The Christian hero communes with God. He has a vision. He writes to his brethren. He praises them for their labor, their works, their patience, their oppo- sition to evil, their zeal in ferreting out hypocrites, and be- cause their strength is so renewed at the name of Jesus. But then follow burning words: "Nevertheless I have somewhat against thee, because thou hast left thy first love." How many who read these lines have left their first love? Has God reason to have something against thee, dear reader ? Where is Rome to-day? — Rome, on her seven hills? — Rome who ruled the world ? — Rome, who descended in a direct line from the apostles ? Do not all know her cor- ruptions? Tlie followers of the pious Menno Simon, in a few cen- turies, grew so formal as to drive an earnest-souled Martin Boehm from their communion. Can " United Brethren in Christ," and other devout Christians, hope to be exempt from the temptations which others have followed to their hurt? Reader, reject the tempting bait, maintain the old landmarks of God, and struggle forward to a higher and better life. You will have many temptations. Many a crisis will come. The strength of your principles will be tested. You are expected to be true to your trust. Disgrace not the cause you have espoused. You may go forward to something better, but go not back to something worse. THE DEMAND. Old forms, old ideas, and old systems do not meet the demands of the age. Men are outgrowing themselves, and everywhere the cry is coming up for something better. This work has been written to meet a want which has been felt by the author — felt most sensitively — for over ten years It is a book mostly of foot-prints. The ground had been nearly all gone over before the printed form was thought of. Being in a large measure a record of experi- 20 INTRODUCTION. ences and results in the stern and trying duties of life, it may serve the same purpose to others that it has to the author, — that of a hatui-book or manual of principles. The book wells up from a great want in the author's own heart. It may help others who are in the same state of mind. During the ministrations of fourteen years, he has found the wants of many the same as his own. He writes for those whose yearnings after the truth have been, or may be, as his own. He writes because there is upon him a kind of inspiration; and time alone will tell whether the impulse be from above or below. Men want rallying points. So it has always been. A hero never wants admirers. This is a general truth. They gather around him as the filings of steel to the magnet. Confidence keeps the world moving, and is filling heaven with hosts of happy choristers. A great general rushes into his surprised and retreating army. His men rally, rout the enemy, and gain a glorious victory. A mighty host is marshaled under the name of Jesus, and the number is swelling every year. Men are social beings. They love to associate, and love that which ties them together. They want a bond of union, and without it they separate. They associate in art, agri- culture, literature, and religion. It is natural to ask, What keeps them together? A common bond will always unite. Without this, combinations break asunder. Inquiring minds, in religion, are not satisfied with a mere church or- ganization, forms of worship, meeting-houses, and stated services. These are necessary; but they are not all. A deeper thought awakens the heart. On what principles are these things based ? Whence came they, and how do they comport with the word of God? Are they sufiicient, in their present form, to accomplish all that is designed? Thus the mind reaches out and beyond itself, makes aggres- sive searches after truth, and comes back ladened with the richest spoils. Without solid reasonings and cardinal principles such inquiring and aggressive minds are not sat- isfied or safe. While Moses was with Israel, Joshua was not needed as a leader. Till Christ left his disciples, the Comforter came INTRODUCTION. 21 not. Before Paul left the churches, he gave them the dog- mas to keep. When John could not be with the seven churches, he wrote them letters which remain to this day. Wherever the Christian religion goes, Christ and the Holy Bible are used as hero and creed. Christ, the Christian may worship ; the Bible, he may follow. These truths are applicable in a minor sense. We shall see. The influence of the Baltimore Church, its disciplin- ary regulations, Otterbein's impressive teaching, his execu- tive ability, his commanding powers, his pious and exem- plary life, met certain wants during his stay on earth. But his death caused a vacuum, and it was severely felt. There was a terrible waste, by which, during nine or ten years, we lost one half of our whole membership. A leader in Israel had fallen, and the shock was felt throughout the ranks. This, and the experience of others, taught us the necessity of some stronger bond of union. A general plan of co-operation was imperatively demanded. Something must be done or death must come. A rallying point was needed; a watch-word was wanted that similar spirits would recognize. Something was needed to awaken the energies and arouse to decided action. Having thus felt the neces- sity and importance of having a leader, our fathers chose that that leader should not be an erring man, but some- thing that would endure, and be a concentration of the will of the whole membership. They chose something that could travel quietly and cheaply all over the whole country, visit every house, and abide in every family. They took something whose words and principles could not be influenced by outside pressure, and whose voice would be the same to-morrow as to-day, and would not change unless they changed it; something which the people could read again and again, and apply whenever necessary. They chose something concise and scriptural, mild and firm, which might be handed down from sire to son, and which, not being considered infallible, might be subject to such changes as subsequent develop- ments of truth might indicate. So the General Confer- ence, called in 1815 by the voice of our people, formed, as they were instructed, in a manner not derogatory to the 22 INTRODUCTION. word of God, a small hand-book, or manual, for the use of the churches. It was called a discipline. And a valuable acquisition it proved to be. It met the demand for the time. But a growing cause has new wants arising from year to year. So in twenty-two years there was a call for a more orderly statement of the principles of government. In 1837-41 the Constitution was formed. Then came the de- mand for higher culture among us, and schools sprung up to meet the want. In 1853 came the "Home, Frontier, and Foreign Missionary Society," to satisfy the yearnings of many souls for the missionary work. The printing press was needed; it was called for, it came, and is doing us a noble work. The Sabbath-school cause has been called for, and is coming. There has been a cry for more church- houses; and the Church-erection Society arises to lend a helping hand. Our cause, though a hundred years old, is in its incipient stages. It is in its minority. Instead of having finished its mission, as some have vainly supposed, it has hardly commenced its work. It is a rising cause and it becomes us to understand ourselves, that we may work to a purpose. Our strength has never yet been half developed. But few are apparently conscious of the latent strength in this sys- tem. The times demand that this be made known. INSPIRITING. This book is meant to inspirit. The cause it espouses is a worthy one. But dark seasons come to the best of men. Every good cause has its Gethsemane. If times of depres- sion come, we should not give up in despair. A brighter day is coming. Christ says, " In the world ye shall have tribulation: but be of good cheer; I have overcome the world." No darker time can come to us than came to the disciples when their Master was laid away in the tomb. That was a time to try men's souls. In the darkest hours I have seen silver linings to the low- ering clouds. I have tried to chain them down as Frank- lin did the lightning of the skies. Here they are, bottled INTRODUCTION. 23 up, and who wills may read. If men can not accomplish at once what they desire, they are disposed to become fretful and abandon the cause. But we should be patient, and ^* learn to labor and to wait." To be conscious of purity in motive, principle, and ac- tion is worth more than a world of ill-gotten gain, pow- er, and glory. "To be a doorkeeper in the house of God is better than to dwell in affluence in the tents of wickedness." How often do men take steps under discour- agements which they have cause to regret as long as they live. It is better to keep in the beaten track when the night is dark. When the day dawns we may sally forth in new paths. As my vows impel me "to administer relief, to strengthen and direct those that are afflicted and labor under tempta- tion," I come, in God's name, with my mite, however small it may be, and throw it into the treasury of thought for the benefit of the human race. THE EXHIBITION. It has been thought proper that the world should have an opportunity of looking at our economy, our principles, our practices, our ultimate aims, in the light of our own representations. It is not likely that others will gather to- gether the fragments we have strewn along the pathway of history, arrange our principles in order, defend our positions, or make our influence to be felt in the world. Others find enough to do in their respective spheres. If it falls in their way they may give us a hasty glance, but if they do not see order, harmony, beauty, and strength, they pass on in their accustomed routine of action. Who will give us shape, if we do not 1 Who will give us literature, if we do not ? Who will advocate our princi- ples, if we do not? Who will gain us converts, if we cease our exertions? If our ground is maintained, we must maintain it ; if our banner is kept flying, we must hold it up to the breeze ; if our cause is to be improved, we must improve it; if our principles are wrought out into a symmetrical structure, our hands must perform the task; 24 INTRODUCTION. if our mission is accomplished, we must accomplish it; it this system is to be held up to the light and shown to the people, who so well qualified to do so as ourselves? I have walked through this ecclesiastical machinery, noted its motive power, its principles, its construction, the more important parts of its working apparatus, and its standing ijcculiarities, and have thrown them together in groups with such remarks as were thought necessary to their understanding. It may serve as a hand-book to dis- pel the mystery that, in the minds of many, may hang about our origin, existence, organization, principles, opera- tions, influence, and jiurposes. UNION AND CO-OPERATION. The central thought which permeates this whole work, is Christian Union and Co-operation. In this res])ect it appeals to the great, warm, pulsing heart of Christianity everywhere. This is an old theme which is renewing itselt every year, and is deservedly enlisting a great deal of at- tention at the present time. How can all Christians work together? This is a vital question, and one of vast importance. Many answers have been given, many theories started. My answer and theory will be found in this book. The theme gave a theory, the theory demanded development, and the de- velopment required material. I must either originate ma- terial, or use such as came to hand. To do the former, one must create a new theory, and thus open the way to pro- duce a new schism in the body of Christ. This I dare not do, for there are too many divisions already. We should all seek to diminish rather than increase independent or- ganizations. I write to heal and not to harm, so a choice was made among existing orders. In tlie filling of the system, some may be inclined 'o call the hook sectarian. I can not help it. I had to make an ele( tion, and have done so. I might have fho.sen some other system. Why this was not done the reader may be able to tell when he has finished reading the work. It is said that the Roman Catholics, certain parties among INTRODUCTION. 25 the Congregationalists, the Baptists, the Disciples, the Christians or New Lights, and some others, propose plans for the union of all Christians. This is stated as though it were presumptuous in them to do so. There is nothing wrong in the act of presenting a plan, if it be done so as not to create division. How can we know which is the best un- less we examine all? If after a fair examination and a practical trial the system prove unsuccessful, or justly ob- jectionable, let it be modified or give place to something better. What is proved to be right, need not be lost. It may enter into some new form. Thus by eliminating the bad, cherishing the good, consolidating homogeneous ele- ments, and by co-operating when we can not consolidate, we may finally accomplish the end so devoutly to be wished for, namely, the union of all Christians, on a proper basis, in the glorious work of bringing a lost world back to the favor and salvation of God. It is true that there are too many divisions already, and we should seek to diminish rather than to multiply them; yet it savors of selfishness, bigotry, and religious intoler- ance to refuse to hear what a man has to say on this ques- tion, or abuse him, simply because he may not be of our own opinion. Here is the author's method of Christian nnity. Take it, and examine it carefully. You will doubtless find much of value and interest. You are expected to read with an un- biased mind. What is true, you can adopt; what is proved to be wrong, we hope to be willing to abandon. May the blessing of God rest upon us all and make us one in heart and life. A Plan of Christian Co-operation ; OR, THE UNITED BRETHREN IN CHRIST. A Review of their Origin and Progress, and Some of their Elementa- ry Principles. PART I.— Origin of this Plan. I. Religious Ancestry. Every order of Christian cliurches is doubtless pleased if it can find a connection, in spirit, at least, if not in direct succession, with the apostolic church. We think we can, with but little difficulty, trace this happy relationship. Hence we claim, and not without reason, the Waldenses, the Bohe- mians, the United Brethren, and the Mennonites as our antecedents and ancestors. Reinerus Sacco, a bloody inquisitor of the thirteenth century, speaks of the Leonists or "VValdenses as a sect which had existed for over five hundred years, and even ad- duces authors of note who date their origin back to the apostolic age. And I believe authors generally agree in ascribing to this people, under various names, great antiquity. The work under consideration also claims, and rightly, too, a wing of the Reformation, through Zwingle, Calvin, and 28 CHRISTIAN CO-OPERATION the German Reformed churches; Luther, Alehmcli- tou, and the Lutheran cliurches ; John Knox and the Presbyterians. We appeal to veritable history ill verification of tliese facts. Hence we have two ways of tracing our connection with tlie apostolic church. First, through the Roman Catholic, or mother church, as it is sometimes called ; second, through the Waldenses, or Protestant churches, as they are usually denominated. Rev. Philip Wm. Otterbeiu, who organized the first church of tliis order, was a German Reformed. With him were associated many Lutherans and Presbyterians. These three orders sprung from the bosom of the Roman Catholic churches. Hence through this line we find our way very easily back to the times of Christ. Martin Boehm, who Avas the principal associate of Otterbein, was a Meunonite. With him came many of his Mennonite brethren, who, with their forefathers under different names, were Protestants of the purest type. And through this channel we also trace our connection with the apostolic church. These two parties, so much un- like, meeting in the new world about one hundred years ago, embraced each other as brethren in the love of the blessed Master, threw down their preju- dices, their animosities, their unnecessary ditt'er- ences, bearing with each otiier where they could not agree, and have been harmoniously co-ojierating ever since, and expect to continue so to do to the end of time. The manner in which these eiementg were brought together, the means by which they are kept from separating, their mode of absoi-bing minor elements, and how they are doing such a great work for God and humanity, I propose showing in this work. The mercy of the one party met the truth of the other. The righteousness of the one system and IN ACTUAL LIFE. 29 the peace of the other have kissed each other. And as they embrace each other, they exchxim, "We are brethren," for we have a common Father in heaven, and the same mother — the church of Jesus Christ. "Let party strifes no more The Christian world o'erspread, Gentile and Jew, and bond and free, Are one in Christ, their head." II. The liEFORMATION. Wickliffe had come forth as the "morning star ot the Reformation ;" discreet Zwingle had spoken from the recesses of the Alps ; bold Luther had flung the arrows of truth, deeply dipped in faith and prayer, at the See of Rome, had set Wittemburg on fire, and dared boldly to confront the Diet of Worms with these noble words : "Let me then be refuted and convinced by the testimony of Script- ure, or by the clearest arguments ; otherwise I can not, I will not recant ; for it is neither safe nor ex- pedient to act against conscience. Here I take my stand. I can do no otherwise. So help me God ! Amen." The glorious fruits of the Refor- mation, under Wickliflie, Luther, Zwingle, Menno Simon, Calvin, and Melancthon, had been gracious- ly tasted. The precincts of the Church of Rome had been invaded. She found it impossible to quell the spirit of the Bohemians, for that spirit was al- most everywhere developing itself. England, Switz- erland, the German states and Holland, were free from the papal yoke. The reformers had struck into the very heart of oppression, and freedom was unfolding anew her wings. Intellectual and relig- ious liberty began to show signs of health and vig- 30 CHRISTIAN CO-OPERATION orous growth. If tlie church was not entirely disenthralled from the doctrinal errors, the worldly spirit, the blighting inilueuces of the papal hie- rachy, she had power and spirit to contend with her hoary-errored foes. III. The Christian World. Each succeeding reformation soon needs reform- ing. Such is the natural and lamentable tendency of the human heart "to evil, only evil, and that continually." This was one powerful influence the church had to contend with when emerging from the darkness of priestcraft. And so it is yet. But from almost heathen darkness and the grossest re- ligious superstition to the true light and freedom of the gospel was not but one bound. This would have been unnatural. The dust and clouds of the dark ages hung to them and around them even when they could throw their arms on high and cry, Victory! victory! over the beast. Christianity had accomplished a great work in throwing off the re- ligious and political shackles of Rome. In this she rejoiced, and so did not feel disposed to be bound tightly by ecclesiastical discipline from any source. The liberty of the conscience seemed to be a car- dinal doctrine, especially to those who had been in any way oppressed. The Lutherans, not having been brought up to a truly evangelical standard ot doctrine aud discipline, were relapsing into the tor- malities ot the mother church. The Church of England was a stupendous, a strong establishment, but in it spirituality was at a heavy discount. The conduct of many of its pastors was disgraceful to the cause of Christ. The German lleforraed, while IN ACTUAL LIFE. 31 urging on educational and missionary operations to some extent, were greatly lacking in deep piety. The Mennonites, while preserving the purity of their doctrines, had lost, in a great measure, their spirituality. The Baptists were doing a good work, but seem to have been controlled considerably by surrounding elements. Presbyterianism was the state religion in Scotland. It had the sweetest simplicity of worship, but was troubled with two or three secessions which did not better the spirit- ual condition of its people. The Quakers, under- taking to reform England, had been carried to the extremes of acting or not acting, just as the spirit moved. This was ultra spirituality. Many of them came to America under Wm. Penn, and wielded a powerful influence in molding the opinions of the American people, especially in the State of Penn- sylvania. They were rigid moralists, favorable to education, opposed to religious intolerance, to all carnal warfare, to oaths, and to any undue respect paid to persons, by which the equality of all men might be destroyed, and the spirit of aristocracy fostered. The Puritans, be it spoken to the shame of Protestant England, were compelled to embark to a new continent to enjoy what here they found, and what they here bequeathed to a grateful nation, "Freedom to worship God." The Wesleys, under the reign of George II., in 1729, had commenced that gracious work, which, being extended to America in 1765-6, has had such a glorious career. But notwithstanding all this there was a wide waste of sin, a wilderness of error, and a deep spiritual darkness existing almost everywhere, enough to call forth the best energies of the whole Christian church. The world was ripe to the harvest. We see a few Germans in the states of Pennsylvania, Maryland, and Virginia casting in the sickle, and his- tory with eternity will tell the reward of their labors. 6Z CHRISTIAN CO-OPERATION IV. A Pioneer Movement. This, then, is not a child of foreign birth. It is no exotic plant. It was early planted on the free, fresh soil of happy Columbia, and sprung up amid the soul- trying times and stern realities of pioneer life. Except the l!^ew School Presbyterians, organ- ized in 1741, and since reunited with the Old School, we are the oldest religious order of American origin. Other churches, it is true, existed here be- fore us, but they had been organized in foreign lands and brought with them their respective forms of government and S3"stems of theology. Being organized under aristocratic and regal rule, they very naturally imbibed, more or less, the feelings, principles, ideas, and theories of those times and governments. This the history of the churches of tliat day will amply corroborate. With reference to the Presbyterians, I will quote from Dr. Joseph Belcher : "One grand principle which those who are usually called The New School Presbyterian Church strenuously contend for is, that Presbyterianism in this country was not originally constructed on any foreign model, but that it brought with.it a liberal spirit, ready to conform to the spirit of the times, and to the more free institutions which were always expected in our own happy land, even from the landing of the pilgrim fathers. And in account- ing for the separations which have more than once marked the history of Presbyterianism in the United States, they attribute very much of the evil to the prevalence of a dominant party, who, when- ever they were able, were resolved on maintaining a rigid system, and to expel those from their midst who claimed more liberty than they possessed. It is contended that there never was a period in the history of the Presbyterian Church in this country IN ACTUAL LIFE. 33 when it did not contain a considerable number of men striving for a modified system, blending with the ancient Puritans, rather than the severe forms contended for by others," I observe here, first, that there was a dominant party adhering to a rigid system ; secondl}^ that the conflict of old with new ideas produced schisms; thirdly, that the more lib- eral party were striving for a modified system. From all trammels of association, system, and doc- trine this pioneer church-order claims to be free. She had no schism to heal, no ecclesiastical or episcopal nod to obey, no liturgy to cramp her energies, no consolidated government to give her immediate in- fluence and success, no "institutes" to shape her theological opinions, no political influence to court. She was a colony cast into a wilderness, with but little education, few books, no schools, and no system established, — thus left with the Bible and themselves to shape their own destiny. V; A Kew Effort. We then behold a new religious order established in a new country, away from foreign influences, based on what the founders, left to the free exercise of their own judgments, conceived to be right. The truths and principles and doctrines in it are not claimed to be new ; but the rise, the surround- ings, the developments of this body are all new. It was a new country, a new start, a renewed spirit, a new organization, a new eftbrt at exhibiting the spirit, the teachings, and the practices of the word of God. Here we behold men, mind, and truth untrammeled by political power, arbitrary edicts, or the chains of ecclesiastical councils, striking 3 34 CHRISTIAN CO-OPERATION out in the unbroken wilderness, in new and untri- ed paths of human thought and action. Where "westward the car ot* empire moves," we see churches springing up, with the great future spread out hope- fully before them in the march of human progress. It will doubtless be interesting to observe the out- growth of their principles and their development, the conclusions to which they arrive, the influence they wield, and the character of the history they are making. VI. The First Church. Let us turn aside from the din and bustle of outer life to the first church of the United Brethren in Christ. In 1774, two years before the Declaration of Independence by the American colonies, a soci- ety, then called the ^'■Evangelical Reformed Church^'' was organized in Baltimore, Maryland, by Philip Wm. Otterbein, a learned German divine, born in iSTassau, Dillenburg, Germany, June 4th, 1726. He came to America in 1752 as a missionary, under the auspices of the Reformed churches. After labor- ing in that connection twenty-two years, dead for- mality, religious bigotry, blind intolerance, and theological error compelled him to organize an independent church, differing essentially from those for whom he had been laboring — a church of which he was pastor to the day of his death — a church which afterward stood in fraternal fellowship with various other churches in the vicinity — a church whose rules have in a large measure been incorporated in the following sys- tem — a church still recognized by us, and of which we are justly proud. There is a charm a])out this grand old church, now IN ACTUAL LIFE. 35 venerable with age and all the lioly associations of a century, which makes us long to linger about its portals. What memories come and go ! There it stands endoAved with the vigor of youtli, and is renewing itself from year to year, improving its talents, that it may render a joyous account when the Master comes to make his reckoning with the stewards. There it stands as a monument to the grace of God, and the pious industry of its now sainted founder. The old church-book is a valuable document. Hence we copy it here entire, as translated by the late Rev. Henry G-. Spayfh from the original German manuscript. YII, The Church-Book of the Evangelical Re- formed Church. howard's hill, baltimore. In the Name of the Triune God: Amen. In the year 1771, there stood in the Reformed Church in Baltimore, a preacher by the name of Faber ; but, forasmuch as said Faber was not in fellowship with the Reformed preachers in Pennsylvania, that is, he was* not a member of the Coetu Pennsylvanu, and likewise led an of- fensive life, a division took place in this church. In the month of October of said year, the said Reformed preachers met in Reading, Pa., where deputies from both parties of this divided church attended. Here it was resolved to dismiss said Faber, which was done. Both parties agreed now, unitedly, to call a preacher from the coetus, and to ofier this call to Mr. Bluhmer: this was 36 CHRISTIAN CO-OPERATION done, but the call was not accepted by liim. The ccetus now resolved to send to the Balti- more church, a preacher from among the four who, at that time, according to letters from Holland, were on their way, and now daily ex- pected. In the meantime, there came to Penn- sylvania W. "Wallauer, whom the synod of Hol- land had not sent. The opposite Jjarty, without saying a word to the other party, contrary to the agreement and the resolve of the ccetus, brought him away, and received him as their preacher. But at the next ccetus, which was held in the year 1772, deputies from both parties attended ; and the ccetus protested against Wallauer, and the conduct of his party, and declared that they could take no further notice of them. Scarcely any hope being now left of a re-union, the re- maining members of this church found them- selves under the necessity of looking about for another preacher, and of forming a church for themselves. A call was made to William Otter- bein, who then stood in the Reformed Church in York ; but he refused because of the disorgan- ized condition of the congregation ; but, after repeated solicitations, he expressed a willingness to accept, provided the ccetus should give con- sent. At the next ccetus, deputies from both parties appeared again, and, before a final action was taken in the matter with Otterbein, a union took place, and William Ilendel was proposed as preacher, to which the deputies of both parties consented. But, a few days after the return home of the deputies, the opposite party reject- ed the proposition, and all to which their deputies had pledged themselves. The division was now greater tiian at any former period. The pros- pect of a re-union entirely vanished, and the IN ACTUAL LIFE. 37 members of this church, who had before addressed William Otterbein, saw the absolute necessity of forming a church for themselves; and they gave Otterbein a new call, which he finally accepted; and subsequently, in the year 1775, it was, by the ccetus held in Lebanon, confirmed. Article 14. After due consideration, the coetus deems it proper (good) that Domine Otterbein continue in his pastoral oflice. From report, it appears that his labors are blest, and the oj^pos- ing party cease the strife. Conrad Bucher, Sec. pro tem. CHURCH-BOOK. William Otterbein came to Baltimore, May 4th, 1774, and commenced his ministerial work. Without delay, and by the help of God, he be- gan to organize a church, and, as far as it was possible for him, to bring it within the letter and the spirit of the gospel. Such disciplinar}'- church rules as were needful, were, therefore, from time to time, adopted, made known, and the importance of keeping them earnestly en- joined. But the afilicting and long-continued war, and the dispersion, on account of the same, of many of its members into the interior of the country, prevented those rules from being written in a book for their preservation. But through and by the goodness of God, peace and quietness being restored, and the gathering together of former members, with a considerable addition of new members, the Church finds herself, at this time, considerably increased. 38 CHRISTIAN CO-OPERATION Therefore, it is uiiauiinously concluded and or- dained, by the whole church, to bring the Con- stitution and ordinances of this church into the following form, which we hold as agreeing with the word of God; and for their perma- nency and perpetual observance, herewith record and preserve. By the undersigned preacher and members wliich now constitute this church, it is hereby ordained and resolved, that this church, which has been brought together in Baltimore, by the ministration of our present preacher, W. Otter- bein, in future, consist in a preacher, three elders, and three deacons, an almoner and church members, and these together shall pass under and by the name — The Evangelic Reformed Church. 2d. No one, whoever he may be, can be preacher or member of this church, whose walk is unchristian and offensive, or who lives in some open sin. (I. Tim. iii. 1-3; I. Cor. v. 11-13.) 3d. Each church-member must attend faith- fully the public worship on the Sabbath day, and at all other times. 4th. This church shall yearly solemnl}' keep two days of hunuliation, fasting, and prayer, which shall be designated by the preacher; one in the spring the other in the autumn of the year. 5th. The members of this cliurch, impressed with the necessity of a constant religious exer- cise, sutiering the word of God riciily and daily to dwell among them (Col. iii. 10; Ileb. iii. 13 ; x. 24, 25), resolve that each sex shall hold meetings apart, once a week, for which the most suitable day, Iiour, and i)lace, shall be chosen, for the males as well as the females: for the first, an hour IN ACTUAL LIFE. 39 in the evening, and for the last, an hour in the day time, are considered the most suitable. In the absence of the preacher, an elder or deacon shall lead such meeting. (a.) The rules for these special meetings are these : No one can be received into them who is not resolved to iiee the wrath to come, atid, by fixith and repentance, to seek his salvation in Christ, and who is not resolved willingly to obey the disciplinary rules, which are now observed by this church, for good order, and advance in godliness, as well as such as in future may be added by the preacher and church Yestry; yet, always excepted, that such rules are founded on the WORD OF God, which is the only unerring guide of faith and practice. (b.) These meetings are to commence and end with singing and prayer ; and nothing shall be done but what will tend to build up and advance godliness, (c.) Those who attend these special meetings but indifferently, sickness and absence from home excepted, after being twice or thrice admonished, without manifest amendment, shall exclude them- selves from the church (versamhtng). (d.) Every member of this church [who is the head of a family] should fervently engage in pri- vate worship ; morning and evening pray with his famil}'; and himself and his household attend divine worship at all times. (e.) Every member shall sedulously abstain from all backbiting and evil- speaking, of any person, or persons, without exception, and especially of his brethren in the church. (Rom. xv. 1-3 ; II. Cor. xii. 20 ; I. Peter ii. 1 ; Ja. iv. 11.) The transgres- sor shall, in the first instance, be admonished privately; but, the second time, he shall be openly rebuked in the class-meeting. 40 CHRISTIAN CO-OPERATION (/.) Every one must avoid till worldl}'^ and sinful company, and, to the utmost, shun all foolish talking and jesting. (Ps. xv. 4 ; Eph. v. 4—11.) This offense will meet with severe church censure (ost. A simple profession of religion is not enough for union, or Ananias and Sapphira would not have been rejected. The young nobleman whom Jesus loved, professed the Jewish religion ; yet he went away sorrowful over conditions of union with Christ. How many there are in the world — mill- ions of them — who profess the religion of Jesus ; and yet the visible church is rent and torn asunder by hundreds of divisions. IN ACTUAL LIFE. 101 Oneness of ritual, forms of worship, manner of conducting business, and church rules are not necessary to union. There may be much diversity in all these things, and yet great unanimity of feel- ing and action. A certain degree of uniformity is desirable; but we should not squander our'strength and divide our forces in trying to compel this, while we sacrifice greater ends that may be accom- plished in the midst of great diversity of forms and modes. I conclude, then, that while Christ is the basis, love the bond, and the Bible the guide of Chris- tian union, it can not be based upon or carried for- ward by insisting on oneness of mental endow- ments, or equal acquired ability ; on similar devel- opment of feelings and tastes, or equal gifts and graces ; on equal influence, or agreement of specu- lative opinions; on a simple profession of religion, or on a similarity of modes, forms, and ceremonies. This is a vital question, and must not be disposed of in a general way. I will specify and expands It consists, first, in III. Unity of Faith. "I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation where- with ye are called, with all lowliness and meek- ness, with long-suffering, forbearing one another in LOVE ; endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and ONE Spirit, even as ye are called in one hope of your calling ; one Lord, one faith, one baptism, ONE God and Father of all, who is above all, and through all, and in you all." (Eph. iv. 1-6.) 102 CHRISTIAN CO-OPERATION This is beautiful, comprehensive, expressive, and emphatic. It gives us a ground-work of faith far surpassing anything man lias ever invented. This unity, then, consists in the faithful acknowledge- ment of 1. "0??e God and Father of all.'" There is but one God. "I am God, and besides me there is none else." "There is one God; and there is none other but he." Thus truly spake the scribe that asked Jesus, "Which is the first commandment of all?" But Christ himself, quoting from the old law (Deut. vi. 4), says, in Mark xii. 29 : " Hear, O Israel ; The Lord our God is one Lord." Chris- tians of every name, order, sect, and race have the one only true and tlie same God. They alike clothe him with the same sublime attril)utes, regarding him as the Author of the Old and ISTew Testaments, of the Christian church, and as "the Father of light," from whom cometh "every good gift and every perfect gift." I do not wonder that the heathen fall out and quarrel a1)out their religion — that they have divisions among them. They have so many gods, «)f such diverse characters, it would be a mir- acle if they should agree. But Christians ought not to disagree, for they have but one God, — the only true and ever-living, all-wise, and beneficent God, — the Creator of heaven and earth. 2. But one revelation. It has been given at dif- ferent times and places, ard under ditferent circum- stances ; yet it is all one. There is a harmony, a oneness about it which has made it the book of all ages and of all Christians. Go to what church you please, among any class or order of Christian people, in any part of the world, and there you will find, as the sacred book, the blessed Bible. All revere this volume. They read it; they study it; they teach it; they circulate it; they aim to live IN ACTUAL LIFE. 103 by it, and treasure it above all other books. How- ever much they may wrangle over its meaning, or differ on the practice of its precepts, they all agree in this, that they have the same book for their divine standard. They deliberately throw away the heathen mythology, and the Hindoo Shaster, and the Mohammedan Alkoran, and the late but trifling Book of Mormon, and in one vast inseparable column press toward and around "The Holy Bible." This is unity, and therefore we should not fall out by the way. 3. But one brotherhood of man. God is the great heavenly Father of us all. Paul tells us we are all of one blood. We all have souls and bodies that in some sense are alike. We all draw suste- nance from the same earth, breathe the same at- mosphere, look up at the same sun, moon, and stars, and somehow belong to the same great family of our Father — God. Eve is said to be "the mother of all living." Then came the flood, sweeping away the whole race, except Noah and his family who peopled the whole earth again. How much more, then, are those of the same family who love the Lord? And "children of the same family should not fall out and chide and fight." We are one Christian people, and our lives should not falsify the fact. 4. This unity consists in having but one Savior, Jesus Christ. Many christs arose, but they were false. In the fullness of time, the true Messiah came. The Jews rejected him, and still look for another. But they will look in vain. There re- maineth no other sacrifice for sin. No other name is given whereby men can be saved. Christ, the only anointed, in this high sense, was once offered up for sin, and is forever set down at the right hand of God on high. "Believe on the Lord Jesus 104 CHRISTIAN CO-OPERATION Christ and thou slialt he saved." He who rejects Christ, tlie Christ of the Bihle, rejects the true church, rejects God, rejects lieaven, rejects his only hope of salvation. "Thou," O Anointed one, "hast the words of eternal Ufe." To whom sliall we go, if we turn from thee? Ahove the din of party strife there is to day a mingled voice of song, saying in the sweet accents of hope, harmony, and faith, "Jesus shaU reign where'er the sun Does his successive journeys run ; His kingdom spread from shore to shore, Till moons shall wax and wane no more." This is union in prospect, and on a large scale. I opine, this state of things is coming nearer to earth every year. " Hapten, Lord, the glorious time, When beneath Messiah's sway, Every nation, every clime, Shall the gospel call obey." 5. There is but one sheep-fold. Catholic and Protestant alike believe this. The language of Christ is, "there shall be one fold and one shep- herd." The gentiles must be brought in. Tlie partition wall is broken down. The enmity is slain. Now there is neither Jew nor Greek, Bar- barian, Scythian, bond or free, but all are one in Christ. The shepherd is Christ ; the fold is the church. Since we are all of one church, and un- der the same leader, we ought, by all means, to co- operate as much as possible in extending the Re- deemer's kingdom. And every difference which will in any way retard the progress of the good work should at once be laid aside. 6. There is but one Comjortcr. This is the Holy liSr ACTUAL LIFE. 105 Spirit. It came on Jesus in the form of a dove. On tlie day of Pentecost there " came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. A)id they were filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utter- ance." These had "the unity of the Spirit in the bond of peace." The text above says there is " one Spirit." This is enough. I have been in the East and in the West ; have mingled with many persons of different languages, church associations, and pe- culiar opinions, and have found that wherever per- sons truly love God, they have the same spirit, the same source of comfort, and, in a large measure, the same inner experience. The wind bloweth where it listeth. Thou hearest the sound thereof. Thou canst not tell whence it cometh, nor whither it goeth. So is every one that is born of the Spirit. Drinking at the same fountain, becoming acquaint- ed with the same Master, realizing the same exhil- arating influences, why should not our relations and communion with each other be the most pleas- ant and desirable? Unseemly irregularities may temporarily appear upon the surface, but the same gracious, life-giving" Spirit pervades the whole body. Let us recognize this fact, and it will help us much in a practical solution of the question of Christian union. Let the Spirit and the Word have free course. They will fuse and hammer us into one. Quenching the Spirit and substituting in its place vain ambition have done much to distort the cause of God among men, and bring about the present distracted and divided state of the Christian church. 7. There is but one door into the church. This 106 CHRISTIAN CO-OPERATION door is Clirist. So himself says, in the tenth chapter of St. John. He repeats this truth. In the sev- enth verse he says, " I am the door of the sheep." But a truth so important must be intensified. So in the ninth verse he says, again, '-'■ I am the door," and then goes on witli these words of hope: "By me if any man enter in, he shall be saved, and shall go in and out and find pasture." And going in through Christ we repent truly and heartily of our sins, believe fully and firmly on Jesus, and re- ceive the complete and free pardon of all our past transgressions. We can not buy our way in ; we can not come in on mere morality; we can not be bajitized in ; we can not get in by prophesying, casting out devils, and doing "man}^ wonderful works." No, no ; Christ is the door. We must come in through him. In doing this we submit to the conditions which he has established. The particular rules of particular churches are not the door. Christ in his life, in his teachings, in his sufterings, in his tri- umphant resurrection, in his mediatorial character, is the door into the church. All others are false doors — delusive phantasms, if we all believe in Christ, that he is the Savior of men, and tiiat by faith in him we are saved, why not bring our forces together to bring the world to him? 8. There is but one rule of faith and practice, and that is the revealed will of God. The day of tradition is done. Reason often misleads. Nature's voice is not specific on moral duties. Philosophy is proud and vain and boastful and often blind. The feelings are variable and uncertain. History has no voice of authority. Familiar spirits ditter possibly more than men. We ought to aim to con- trol circumstances, and not quietly sit and let the incoming tide of time mold aud drift and shape us IN ACTUAL LIFE. 107 as it pleases. The moorings of life are often cut loose, and if we can not lay hold on eternity to stay our storm-tossed barks, we will be drifted over the precipice into the wildest foam of skepticism, and be dashed to pieces on the dark and frightful rocks of eternal perdition. Therefore "let us walk by the same rule, let us mind the same thing." (Phil. iii. 16.) That rule is the word of God. 9. There is but one ordinance of baptism. That is in the name of the Father, the Son, and the Holy Ghost. " One Lord, one faith, one fbaptism." We know there were Jewish baptisms, John's baptism, "the doctrine of baptisms," but we now speak of the ordinance which pertains to the Christian church. "He that believeth and is baptized shall be saved." The Savior thought tit to be baptized. His disci- ples administered the ordinance. He commanded Ins followers to "go teach all nations, baptizing them." The early church, whose history we have in the Acts of the Apostles, taught and administered baptism. The early fathers did not neglect it. It is a common practice to-day. It is ours to heed this accumulation of testimony. 10. There is the communion of but one blood and body of Christ. He was oftered up once for all. " Christ being raised from the dead, dietli no more." (Rom. vi. 9.) "He died unto sin once." (Rom. vi. 10.) " Who needeth not daily, as those high-priests, to offer up sacrifice, first for his own sins, and then for the people's : for this he^ died once, when he offered up himself." (Heb. vii. 27; ix. 28 ; X. 10.) " But this man, after he had offered one sacrifice for sin, forever sat down on the right hand of God. (Heb. x. 12.) Here all Christians may come and together enjoy this ordinance. There should be no exclusion. We have no right to make barriers. Paul says, "I beseech you, brethren, by 108 CHRISTIAN CO-OPERATION the name of our Lord Jesus Christ, that ye all speak the same thino^, and that there be no di\ds- ions among you. (I. Cor. i. 10.) These divisions are wrong. "For while one saith, I am of Paul (Presbyterians) ; and another, [ am of Apollos (Baptist); are ye not carnal?" And, speaking expressly of the communion, or Lord's-supper, he says: "First of all, when ye come together in the church, I hear that there be divisions among you ; and I partly believe it." (I. Cor. xi. 18.) Paul stout- ly condemns this. So it is at present. It would take three or more distinct tables or divisions to accommodate professing Christians. Shame on such narrowness! These divisions were schisms (Greek, schismata) in the church, just such as we have in these days; and they were carried even to the church, and around the Lord's table. Dr. Ad- am Clarke, on this passage, says: "The Paulinians, the Kephites, and the Apollonians continued to |be distinct parties, and ate their meals separately, even in the same house." What a commentary on the religious bigotry of the day ! 11. There is a oneness of aim as to sin. This is to eschew evil, to keep free of it, and to free others from it. There is also a oneness of aim in life; to do good, to glorify God, to make the world better, to advance the cause of God. Then they are all inspired with "one hope of your calling." There is "unity of love, 'unity of Spirit in the bond of peace.' " One destiny awaits the good. It is hap- piness and heaven. But is this unity of faith desirable ? Some say it is not. I think it is. But is it attainable? I understand the Scri[)turc8 so to teach. But I will not multiply words. Let the Lord himself speak:. "And he gave some, apostles; and some, prophets; and some, evangelists ; and some, pastors and teach- IN ACTUAL LIFE. 109 ers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." Here is what Christ has done, and why he has done so. Now what is the end of this ? Paul answers : " Till we all come in the unity of THE FAITH, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ." (Eph. iv. 13.) In the face of this, will men say that divisions are desira- ble ? I suppose some will; for they are determined to be blind. But I will devoutly utter THE PRAYER OF THE SAVIOR. "Neither pray I for these alone, but for them also which shall believe on me through their word ; that they all may be one ; as thou. Father, art in me, and I in thee, that they also may be one in us : that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one : I in them, and thou in me, that they may be made perfect in one ; and that the world may know that thou hast sent me, and hast lov- ed them, as thou hast loved me." (John xvii. 20-23.) I can but respond, from the depths of my heart, amen and amen ! Comment will weaken the force and beauty of this prayer. Those who are deter- mined to be blinded by prejudice and sectarianism will not likely see, if a volume were written up- on this outgushing of the Savior's warm and sym- pathetic heart. They must go on till they meet the doom which awaits all those who create or keep up divisions in the body of Christ. Yet I utter my warning. "Blessed are the peace-makers, for they shall be called the children of God." 110 CHRISTIAN CO-OPERATION IV. Unity of Experience. Experience is the result of a trial, or a series of trials. Every man has some kind of experience. Some have more than others. As this life is a state of trial, there must be an accumulation of ex- perience in every man's case. Even wicked per- sons have some kind of religious experience. I use the term in a limited sense as referring to the Spirit's influence upon the heart in conviction for sin, justification, adoption, andsanctification. Every true Christian will have a rich experience, covering all this ground. The most gracious results come from trials or efforts here. The result arising from receiving the word of God, a true repentance for sin, and a saving faith in Christ, is by many called ex- perimental religion. It is the assurance of the heart, through the Spirit's influence, that we are Christians. It is the "full assurance of faith." The helpless soul hangs confidently on God. It is a sweet satisfaction in the heart, a joy in the soul, and a heavenly quietude in the Spirit. During the ministrations of twelve years I have heard about one thousand persons relate their religious experi- ence. The testimony on this point has invariably been, "God hath power on earth to forgive sin." "We know that we have passed from death unto life." "Oh, what joy to the soul." "It is a peace that passeth all knowledge." "Tongue can not express the sweet comforts and peace of a soul in its earliest love." The words may difter, but the substance is the same. The time was when this gracious doctrine was very unpopular. But few enjo3'ed the love of God in the heart, and many thought it not proper or impossible for us to know sins pardoned. It was called a wild delusion. Men cried enthusiasm. But for one hundred years IN ACTUAL LIFE. Ill have we believed, taught, and enjoyed this bless- ing. It makes us one in Christ. Christian union can not exist without that love which is inspired by a conscious indwelling of the Holy Spirit. This unity which the Spirit produces is worth more in actual life than a thousand theories. This witness- ing of the Spirit to our hearts is a plain doctrine of the Bible. How any can deny this is difhcult to see. "Ye must be born again." "Repent and be converted." Is it reasonable to suppose that so important a change as this should take place and a man not know it? The heart, the mind, the life, all undergo a radical change, and the subject be en- tirely unconscious of it ? Wonderful delusion ! The word of God and his Holy Spirit, our own reason and conscience, all concur in the divine testimony. "The Spirit itself beareth witness with our spirit that we are the children ot God." We become new creatures in Christ Jesus. Deep, earnest, spir- itual piety takes possession of the heart. "We know that we have passed from death unto life," 1. Because we have a personal experience. (I. John i. 1-3.) 2. Because we have fellowship with God and Christ. (I. John i. 3.) 3. Because we are in the light of God. (I. John i. 5-7.) 4. Be- cause we see and confess our sinfulness. (I. John i. 8-10.) 5. Because we keep his commandments. (I. John ii. 3-6; v. 3.) 6. Because we love the brethren. (I. John ii. 9-11 ; iii. 14; iv. 20.) 7. Be- cause we love not the world. (I. John ii. 15-17.) 8. Because we are " united in Christ." (I, John ii. 19.) 9. Because we have an unction from the Holy One. (I. John ii. 20-27.) 10. Because we ac- knowledge in our hearts that Jesus is the Christ. (I. John ii. 22, 23 ; iv. 15.) 11. Because our aim is to do righteousness. (I. John ii. 29; iii. 7.) 112 CHRISTIAN CO-OPERATION 12. Because the world knoweth us not. (I. Jolin iii. 1.) 13. Because we hope to see Christ as he is, and be like him. (I. John iii. 2.) 14. Because we sin not knowingly or willfully. (I. John iii. 8-10.) 15. Because the world hates us. (I. John iii. 18.) 16. Because we assist, on all possible occasiojis, those who are in distress. (I. John iii. 17, 18.) 17. Because our hearts condemn us not. (I. John iii. 19, 21.) 18. Because our appropriate prayers are answered. (I. John iii. 22.) 19. By the Spirit which he hath given us. (I. John iii. 14; iv. 13; V. 10.) 20. Because we are able, like Moses, like Christ, like the apostles, like the early Christians, to overcome evil spirits. (I. John iv. 1-6.) 21. Because slavish fear is cast out. (I. John iv. 18.) 22. Because we have power given us to overcome the world. (I. John v. 4.) Then, after all these tests, may we not say with confidence, " And we know that we are of God, and the whole world lieth in wickedness?" Here is groundwork for an extensive and rich experience. Who will deny that these tests may be applied? God has given them to us. It is all folly to say we can not know assuredly of our acceptance with God ! He is too good a father to leave us in doubt. V. Personal Piety. This unity is also induced by personal piety and practical religion. " Let us walk by the same rule." This will produce harmony. Let any number of persons attend the same school, have the same teacher, study the same books, belong to the same literary society, and have the same profession in view, and there will spring up a sympathy between IN ACTUAL LIFE. 113 them unknown to strangers. Let a stranger in a strange land meet one from his own country, and though they may never have seen each other before, yet they are at once acquainted. Their hearts are warm toward each other. There is sympathy, and confidence, and social enjoyment. Why is this? They speak the same language; they have the same land for their home; they grew up under the same laws ; were surrounded by the same influences ; and now, though they meet for the first time, away from the scenes of their childhood, they have a common ^ond of union. So in the Christian life. Men learn to speak the same language, have like hopes and aspirations, live under the same spiritual government and laws; and each one has the same re- straints and promptings, and realizes similar enjoy- ments. A catholic feeling is stinaulated. And when these persons who have been minding " the same rule" come together from difl'erent earthly climes, they find within them the broad basis laid of fraternal fellowship and Christian co-operation. I would love to dwell here, and name some of the specific duties of Christians in practical life ; but as they are so well set forth in another part of the work, I forbear, by saying that Christians should be Christians everywhere. We should all seek to imitate Christ. And by all trying to imitate the same divine pattern, we will come nearer together as we come nearer to him. VI. The Means of Grace. Unity is materially aided in the use of the means of grace. As a rule, every duty is a means of grace; for by every well-directed eflfort we grow 114 CHRISTIAN CO-OPERATION in knowledge, in strength, and in the divine image- But there are gracious privileges which God in his goodness gives us. These we speeitically denom- inate " means of grace." They are involved in practical religion. Grace is a very comprehensive term, and has over twenty definitions. Generally, it means free favor. And the means of grace are^^ose privileges which God affords us for our good, our happiness, our advancement in divine life. This is one way he has of accomplishing his purpose among men. He brings the kingdom of heaven to hand. Jle afibrds opportunities. He supplies the means. He prom- ises wisdom and strength for the mere asking. Then he exhorts us, saying, "Work out your own salvation with fear and trembling." A good writer, upon this passage, says, " Go on, walking by the same rule, and minding the same thing, till your salvation be completed; till filled with love to God and man, ye walk unblamably in all his testimo- nies, having your fruit unto holiness, and the end everlasting lile." 1. Perpaps the first and most important means of grace is the Holy Bible. Without this the world would be a scene of moral darkness. Men would have no means to obtain any certain knowledge of creation, the character of God, the origin of evil, the spirituality, duty, or destiny of man, the way of salvation, or in what consists true human hap- piness. The Bible is a most precious gift, lie who follows its sublime teachings will travel the shining way to the land of eternal youth and beauty, VVe are to "search the Scriptures," for they testify of Christ, who is " the way of the truth and the life;" to understand their precepts, and practice them in all the walks of life. 2. Keligious and devout meditation is a means IN ACTUAL LIFE. 115 of grace. Christians love to think of God, of his word, of his works, and of his doings among men. This is their sweet employment. Books have grown from meditations on God's providences. The mind is made to think. It delights in making excursions after new acquisitions of knowledge. The psalmist says (i. 2.) of the blessed man: "His delight is in the law'of the Lord, and in his laAv doth he meditate day and night." This devout ex- ercise of the mind may be carried on in secret, in the social circle, during conversation, on the journey, about the daily task, or in the sanctuary. This is soul-communion with God. ]^o one can rise to any eminent degree of piety without exer- cising himself in devout meditation. 3. Prayer is an important means of grace. This is soul-breathing after God. Prayer is the Christian's native air. It is the lano^ua^e of want and %rust. God is strong ; we are weak. He is willing to help us ; but we must ask in order to receive. He who ceases to pray ceases to live a Christian life. Prayer is making known our re- quests to God for things agreeable to his will with faith in Christ. Prayer uttered under dift'erent circumstances has different names given to it. Hence we have secret prayer, social prayer, family prayer, and public prayer. (Acts x. 9; I. Cor. xiv. 15.) 4. Singing is a means of grace. It is a refining and entertaining exercise. It has charms to soothe the savage breast. It is social, literary, artistic, vo- luptuous, or spiritual. This depends on the singer or the character of the song. Sacred music is otten too much neglected; sometimes much abused. "Is any merry? let him sing psalms." We are to "sing and make melody in our hearts unto the Lord;" to "sing with the spirit and with the understanding 116 CHRISTIAN CO-OPERATION also." Moses, Miriam, and the hosts of Israel sung a song of triumph on the shores of the Red Sea. The Jews sung songs of praise about the temple- service. They composed and sung songs on special occasions. Many sweet songs have those pious men of old left for our use in the Book of Psalms. This Hebrew poetry has a divine charm about it whose power time does not destroy. The apostles and early Christians sung "psalms and hymns and spiritual songs." God has given us voices to sing, hearts to feel, and souls to be inspired. Let us duly arouse ourselves, and engage with grateful rever- ence in this enrapturing exercise. It will help to unite our hearts together. 5. Fasting, as a religious exercise, is abstinence from food, stated or occasional as far as health or circumstances will permit, and from all sensual in- dulgence. So long as the animal rises above, bears down, and controls the spiritual nature, there can be no advancement in piety. The lower nature must be subdued. The body must be kept under, lest alter we have preached to others we ourselves should become castaways. Fasting may be made a means of promoting spirituality. The psalmist says, " I humbled my soul with fasting;" "this kind can come forth by nothing except prayer and fasting." There are sometimes evil spirits, dispositions, or habits in men, that nothing will dislodge but the Spirit of God oper- ating through the most intense prayer, and the deepest humiliation by fasting. Some devils can only be starved out. This is the only remedy for the devil of gluttony. Lust can not be cured by indulgence. Pride can not be cured by feeding a vain fancy. There must be excision. The pro})hets fasted. So did John the Baptist, and his disciples. Christ fasted forty days and forty nights. So did IN ACTUAL LIFE. 117 Moses on the mount. When ye fast, be not as the hypocrites, of a sad countenance. They disfigure their faces that they may appear unto men to fast. Paul was in fastings often. If we study this ques- tion thoroughly, we will, doubtless, find that fast- ing may be used to advantage on many occasions- as a means of growth in grace. The more our an- imal and sinful natures are subdued, the less cause will there be for strife and division. 6. When Otterbein organized a church in Bal- timore, he established in it the prayer-meeting. Formalists did not appreciate this course. He had done the same in his churches elsewhere. It gave rise to much opposition. It was branded as a new measure. And he was obliged to defend his course by appealing to the Scriptures. (Ps. Ixlv. 6 ; Isa. Ivi. 7; Rev. v. 8, viii. 13; Luke xviii. 1; Tliess. v. 17; I. Tim. ii. 8; James v. 16.) " Prayer-meetings, attended as they are, when conducted in the spirit of faith, and meekness, and pure love, by the Holy One, are a means of grace admirably adapted to bind the people of God to- gether by the strong cords of Christian union, and to promote that blissful communion of the saints on earth." — Church History. - % " Iron sharpeneth iron ; so a man sharpeneth the countenance of his friend." This, in a large measure, expresses the philosophy of those meet- ings among us known by different names ; as " society-meetings," " speaking-meetings," " expe- rience-meetings," " love-feast-meetings," " class- meetings." All these expressions indicate the same general idea. The people of God come together, and in turn speak about religion. These speakings are mostly brief, and interspersed with song and prayer. Religion in relation to self is the usual phase of the topic discussed. We talk of our 118 CHRISTIAN CO-OPERATION thoughts, feelings, desires, hibors, lio[)es, trials, and joys. It is the relation of personal and inner history. The Bible is full of this. The Psalms are based upon this inward working of the human heart un- der a divine influence. Moses makes an experience of Israel's travels in the wilderness. The Acts of tlie Apostles is a standing society-meeting for all time to come. Cornelius and Peter held a class-meeting. These social interchanges of thought, feeling, and purpose, cement us together and keep us one. We can not well be divided while we are thus inti- mately associated. Those who fixitlifully wait on this means of grace rarely if ever fall away. A neglect here is almost sure to bring evil results. 8. We employ exhortation. This is earnest speaking to deter from evil, to incite to good works and faithfulness in duty. Many among us are licensed to exercise in this way. These "make appointments wherever acceptable to the people ; read portions of sacred Scrii)ture, exhorting there- from ; exhorting saints, that they with purpose of heart should cleave to the Lord, and sinners to flee from the wrath to come ; and this they shall do as often as practicable." It is the duty of the leader, among other things, to exhort the membership to unity and love. Our ministers use this largely in stimulating Christians to activit}^ and sinners to repentance. It is authorized by the word of God. (Acts ii. 40; I. Thess. v. 14; Heb. iii. 13; x. 25 ; Acts xiii. 15; xviii. 27; Rom. xii. 8.) 9. Preaching. I use this term in a kind of general sense, as referring to those public religious discourses designed to improve the hearers in mind, heart, and life. The Savior went about preaching and teaching. Preaching is the more earnest dis- course accomi)anied with exhortation, and designed to arouse men and awaken them to a sense of duty IN ACTUAL LIFE. 119 and to action. Teaching is more calm and dispas- sionate, having for its object the impartation of in- struction. Talent varies in ministers, and in some both qualities of preaching and teaching are com- bined. Thej should as much as possible be culti- vated together. This exercise is a wonderful means of grace. God has ordained it in the church. The church could not be kept up without this ex- ercise. It is our duty, our privilege, and for our benefit, to wait on the ministrations of God's word. If it be my duty to preach, it is your duty to hear. Thus are men brought into sympathy with the word, and with each other. How can any one be a Christian while neglecting or refusing to wait on the exercise which God has ordained for his profit? (Neh. vi. 7; Matt. iv. 17 ; xi. 1 ; Luke ix. 60; Acts x. 42 ; Col. i. 28.) 10. The ordinances are an essential means of grace. These are baptism and the Lord's-supper, to which some add feet- washing. I have spoken of these as a theory, as a belief. JSTearly all Chris- tians believe in these in one way and another. There is much dift'erence about modes and subjects, but not so much about the things themselves. Hence they are a common means of grace, and when engaged in with the proper spirit they tend to unify the believers of Christ. In these things, then, we should look more on the inner, on the substance, on the reality, the object, end and aim, and not so much on mere circumstances, forms, or outer incidents, remembering that there may be essential unity, amid great and allowable di- versity. Suppose one thousand persons with pure desires, with oneness of purpose, with a proper apprecia- tion of its value and importance, with full faith in the sacrificial atonement of Christ, should gather 120 CHRISTIAN CO-OPERATION around the table of the Lord. Some of them would kneel, some sit, some recline, some stand. AVould there not be essential unity? Narrow in- deed would be the mind that would break these Christians up into jive divisions on the mere inci- dent of bodily posture in the communion. We have one common Lord, one atonement, one broken body. Around this we gather, in one conmiunion ; and as we look upon Calvary, at the cross, and behold our bleeding, suifering, d3ang Lord and Master, our hearts are warmed, melted, and fused into one. We are built up and made strong in the love and faith of God. One thousand persons, more or less, with the same hopes, prospects, desires and intentions, and faith, come to the water for baptism. Believing on the Lord Jesus Christ with all their hearts, with one voice they exclaim, " See, here is water; what doth hinder me to baptized?" But some have the water sprinkled upon them; some stand, some kneel and have the water poured upon them ; some are dipped once backward in the water, standing or kneeling; some stand, some kneel, and are dipped in the water three times backward or three times forward. They are dressed, perhaps, in a thousand various styles, from the gorgeous robe of the Ethiopian queen's chamberlain to the simple scarf. The external observer cries, " what a want of uniformity! what w^onderful diversity! what divis- ion !" But they are all prompted by the same desires, helieve in the same truths, follow the same Holy Bible. They are all baptized in the name of "The Father, Son, and Holy Ghost." They renounce the devil and all his works; the world and all its wickedness; sin and all former evil hab- its. They all enter upon a new and better lite. IN ACTUAL LIFE. 121 Their hearts are all aglow with love to God and each other. Their countenances beam with a heavenly radiance as with one voice they all sing, " Praise fiod from whom all blessings flow, Praise him all creatures here below, Praise him above, ye heavenly hosts, Praise Father, Son, and Holy Ghost." These ordinances are a means of grace, and tend to unite Christians. They help to unite us, and all those who join with us in these exercises. It is reasonable to suppose that they will secure the same results elsewhere and in other persons. We might also speak of other means of grace at length, but forbear, and only mention some of them. The protracted meeting, continuing through several days and nights or weeks, is a concen- tration of forces for the upbuilding of Christians and the conversion of sinners. It is a powerful means of promoting the cause of God, and has often been greatly blessed with the presence and power of the Lord. The quarterly meeting combines business, preach- ing, experience, praise, and the ordinances. It is held four times every year, is attended by the offi- cial members and many other Christians in a given district, the pastor and a presiding elder. Sometimes camp-meetings are held. These are large concourses of people who come together and remain several days, living in booths or tents, serving God day and night. They may be compared to the "Feast of Tabernacles" among the Jews. (Lev. xxiii. ^4.) They are usually held in autumn, after the harvest is gathered. In the country where churches are scarce, or in sections of the country where there is a tendency to formality, they may be used to good advantage. 122 CHRISTIAN CO-OPERATION The Sabbath-school is absorbing a great deal of talent, energy, and time ; and it is doing a good work in calling out Christian talent, in training young and old in Bible principles, — in preparing material for the church, — in concentrating Chris- tian effort, and in unifying the body of Christ. In connection with this we have in many places the teachers' meeting, Sabbath-school conventions, Sabbath-school literature, and the General Sabbath- school Association. I may also subjoin the speak- ing-meeting in public worship or in connection with church business ; the official meeting for stations; the annual conference for several circuits, missions, and stations ; missionary meetings ; min- isterial associations; and the quadrennial or Gen- eral Conference. These all may be made a means of ministering grace to the souls of those who attend them, and tend to fulUll the prayer of Christ, "That they may be one." 12. I may also name, as an important means of grace, joining the church. This seems to be the duty of all. It is doubtful whether any one can get the Christian culture he needs without uniting somewhere in visible church-fellowship. Every one needs the society, influences, and help of local church relationship. The enterprises of the church can not be carried forward without some kind of organization. And to have this, a number of per- sons must unite together under certain rules. Christ established a church ; men at once joined themselves to it. " The Lord added to the church dail}' such as should be saved." This indicates the mind of the Lord. If God established a church it is our duty to join it, and to see that it is sustained. We must take our choice among the orders of the day. I'he less the division the better. IN ACTUAL LIFE. 123 CHAPTER IV. THE SPIRIT OF THE CHURCH. I. The Authority of the Church. [Matthew xviii. 15-18.] Absolute power belongs alone to God. Christ is the supreme head of the church, and from him is derived all spiritual authority. In his name must it be exercised, and to him are we responsible. This authority is manifested in the world, and ex- ercised amono; men, by the word of God, the church of Christ, and the Holy Spirit. There is deposited somewhere in the body of Christ, which is the church, a sufficient amount of authority to accomplish his ends among men. The church is the visible agent of Christ upon earth, and its powers consist in the authority to bind the soul to Christ as the only life-giving element ; to bind the seal of condemnation upon sin in all its various forms among men ; to bind the truth upon men's minds and hearts by the preaching of his holy word ; to bind truly - converted persons together in Christian fellowship in the organiza- tion of churches ; to bind these churches together in co-operative Christian labors in ameliorating the physical, intellectual, and social condition of man- kind, and in extending the Redeemer's kingdom by missionary operations ; to build up the members of the body of Christ in the faith and practice of the divine precepts; to accept, reject, discipline, or ex- pel its members ; and to choose proper teachers and officers for the body of Christ. 124 CHRISTIAN CO-OPERATION Two notions prevail as to tlie location of the authority for the accomi)lishnient of these ends. One is that these powers belong; exclusively to the cUiss known as the ministry. The other notion is that these powers are to be exercised conjointly by the ministry and laity; that the power has been delegated by Christ to the whole body to be exer- cised personally or by delegation, and that every member has, in this matter, his iuherent rights, which no one can arbitrarily take away, or prevent him from exercising. This is the more reasonable theory. The minister is an oiRcer in the church. His duties and powers are im})ortant ; and they are well defined in the word of God. He is to be re- spected and supported in his labors, admonitions, counsels, and reproofs b}' the people under his care; but he is not to " lord it over God's heritage." The people have a voice, have rights, but not to override and interfere wath the duties of the min- ister. Let each keep his place, perform his proper functions, and all co-operate in the great work of bringing a lost world back to the fold of Christ. Amen. II. Our Liberality. The discipline is small. Not much space is given to spread our rules, lest they might bind the con- science. Some complain, and say, "We have not half enough in the discipline." This may be true in comparison with some orders of the day. But there is enough in the Bible; go to it. There you will find an unfailing fountain, — ever flowing, never dry. The Confession of Faith is brief and IN ACTUAL LIFE. 125 scriptura], the Constitution concise and plain, the Discipline proper, direct, and practical. Much is left to the judgment, experience, and circumstances of individual members, churches, and other offici- ating bodies. There are but few established forms among us. We are almost devoid of a ritual. No dictating rubric guides our course ; no human ordinance cramps the soul in worship; no printed page hems in the mind or checks the uprising of the heart in prayer to God. We are free to worship as we think we are taught in the Holy Bible. There are no oaths or subscriptions to articles of faith as conditions of membership. A belief in God's word, a saving faith in Christ, a determina- tion to work out the salvation of the soul, and an obedient spirit, are the terms of membership. And these are enough. We have no narrow views on church commun- ion. The scandalous high-church notion that none but those of the same faith and order can commune together is entirely discarded. ■ It is the Lord's ta- ble, and not the table of any sect or particular de- nomination of Christians. We have, therefore, no right to reject those whom God accepts. It is a personal act to come to the Lord's-supper, and he who eats or drinks unworthily does so at his own risk. God lays down the rule. We must preach it. Men are to make the application. The means of grace which we aftbrd are common to all who wish to enjoy their advantages. Preach- ing, prater-meeting, society-meeting, and business- meetings are open to all who truly desire their ben- efit. We do not keep our doors with lock and key, and sentinel and drawn sword. Come with us and enjoy the good we have from God. Grace is free to all. Men may accept Christ and 126 CHRISTIAN CO-OPERATION be saved, or reject him and be lost. No universal power sweeps all to heaven ; no broad promise gives loose reigns to lust. No dismal fate broods over the destinies of men ; no arbitrary decree con- signs them to perdition. God rules on high, and also among men. lie says, " Come unto me, all ye ends of the earth, and be ye saved." lie who wills may come to Christ. Believing in the freedom of the soul, we oppose sin ; in the freedom of the mind, we oppose igno- rance ; in the freedom of the conscience, we oppose whatever would stand between it and God ; in the freedom of the body, we oppose invohmtary servi- tude; and in the freedom of the iulluence, we op- pose an inconsistent life by which a man's power for good is broken. Lay preaching has always been popular among us. It is no less so to-day. And many of these lay preachers develop into full-fledged theologues, and become our best workers. It is some satisfac- tion to know that this doctrine of lay preaching is commanding more attention in other quarters than it did in former years. If a layman can exhort, it he can expound tlie word, if he can awaken the dormant energies of some soul, and his life be a standing proof of his sincerity, who says that his lips shall be sealed? God does not. If Eldad siiul Medad prophesy in the camp, shall we say, " My lord Moses, forbid them? " Verily, nay. " Would God that all the Lord's people were prophets, and that the Lord would put his Spirit upon them." (Num. xi. 26-30.) We believe in an educated ministry, but not in the same way that many others do. A minister can not know too much. The more he knows the better is he prepared to teach. But those who give evidence that they are called, we encourage to IN ACTUAL LIFE. 127 exercise their gifts and graces; and we accept of sucii as fellow-laborers in the vineyard of the Lord, though they may not possess a collegiate or finished education. It is in justice, perhaps, to say that special training for the ministry is becoming more common among us every year. So far as the train- ing for the work is concerned we now have many laymen enjoying full orders. We never expect to discard lay preaching; but the indications are that before the close of another century lay preachers will stay among the laity, and none but those fully called and devoted to the work will be ordained to the office of elder in the church of Christ; for those Avho wish to labor for God can be just as useful with a yearly permit to preach as with a certificate of ordination. It is much easier to not make elders of those for whose qualification we may have misgivings, and it will give us less trouble than to unmake them after they have been made. There is a great degree of latitude permitted among us in thought, feeling, and action. In things indifferent, there is perfect freedom. Any mode of baptism may be practiced ; any bodily position may be taken at the Lord's table ; parties may or may not practice feet-washing; any one may respectfully dissent from prevailing sentiment among us ; infants may or may not be baptized ; adult persons, not satisfied with their baptism in infancy, may be baptized in such a way as to make it to them "an answer of a good conscience;" and finally, there is no law against the free and full dis- cussion of any legitimate question which may arise. Provision is made for change in our faith, econ- omy, and practice. The Confession of Faith, the Constitution, the Discipline, may be modified when 128 CHRISTIAN CO-OPERATION a suflScient majority think it best to do so. Yet we can not be precipitated very easily into new measures. Discussion must be had, time given for thought, and the membersliip generally have a voice. We aim to recognize and appreciate true worth wherever found. We do not reject a book because it is not our own offspring, jjooks are read in preparing for the ministry that do not on all points teach our views. We use them because they have merit. " The course of reading" includes authors of different denominations and men of the world. It may be changed every four years. If a book prove to be unsuited, it is dropped out, and a better one put in its place. The whole field of literature lies open before us. We have shut no passage that may lead to anything profitable. We draw Sab- bath-school supplies from the Methodist Episcopal Sunday-school Union, the Baptist Publication So- ciety, the American Tract Society, the Massachu- setts Sabbath-school Union, etc. We engage heart- ily in all the union movements of the day, which promise any good results. So that good is done, and the kingdom of the liedeemer advanced, we are satisfied. There are excellent men of noble deeds in all the Christian orders of the day. Let the noble work go graciously on by all the means which God sees fit to use. We will not knowingly throw a straw in the way ; for it would be wicked to do so. We will use what we can, and what we can not use we will not hinder, if it be only accom- plishing, in a right way, the good work of God. We feel to encourage persons to go forward in good-doing, though they may not in all respects be of our opinions. An error in judgment is no suf- ficient cause for decapitation, especially if the good far outweighs the evil. We may deny a man mem- IN ACTUAL LIFE. 129 bersliip among us, and yet treat him fraternally. Odd and true. Our theory is to co-operate as far as we can with- out compromise. We opposed slavery, and purged our churches of the foul stain ; yet we co-operated with slave-holders in spreading the gospel. We despise and condemn the whole liquor traffic as a beverage, yet unite with many drunkards in sus- taining a national government; for the government is right, and drunkenness is wrong. We oppose formality, but do not so much despise the formalist as not to worship or work with him in the proper affairs of the Christian life. We discourage ar- bitrary episcopal power, yet our relations with many holding extreme views on this question are desirable and pleasant. We denounce infidelity, yet if an infidel write a good book we do not hes- itate to buy and read it. We reject the bad and cherish the good. And this is right ; this is con- sistent. And by this generous and discriminating spirit we hope to be able to merit the approbation of considerate persons, and accomplish a great and good work among men. If this is not the better course to pursue, we shall be glad to know a still better way. And those who seek to turn our gen- erosity into "inconsistency" would do well to ob- serve and study a little before they are so bold and loud in their denunciations. But narrowness al- ways becomes lost in a wide field of thought; and so we pity rather than condemn. III. Privileges of the Laity among us. Some of the more prominent are these: 1. To manage, in connection with the pastor, all the local 9 130 CHRISTIAN CO-OPERATION business of the church. (I. Cor. xvi. 3, 4.) 2. To elect church officers, such as committees, leaders, stewards, etc. 3. To divide a church into classes, or to form new classes. 4. To receive members, the pastor acting in behalf of the church as an officer in the society. The power of exercising dis- cipline, suspending persons, dropping names from the record, and of expelling members from the church, belongs to the church, the pastor acting as counsellor and executive. (I. Cor. v. 4-13; II. Cor. ii. 6-8; Gal. vi. 1.) 5. The laity recommend to the quarterly conference persons whom they sup- pose fit to receive license to exhort or preach. The recommendation in each case must be in writing, and should be presented to every member in the church for his signature. It should also be signed by the leader, or preacher in charge, or by both if they think it proper to do so. If two thirds of the members sign the paper he should be regarded as recommended to the quarterly conference, and not otherwise. 6. The members, through their del- egates in quarterly conference, recommend suitable persons to the annual conference, that they may continue their studies, be examined each year as to the progress they are making, receive ordination, enter fully upon the work of the ministry, and be watched over, stimulated, and assisted in their la- bors, by the mutual counsel and association of their brethren. 7. The members have the power to elect their own delegates to represent them in the Gen- eral Conference, and to them are the delegates re- sponsible for the acts they perform in that body. 8. The right of appeal is inviolate. A member may appeal from the action of the church or committee. An itinerant may appeal from the action of the stationing committee. Any member of the body respectively may appeal from the decision of a pre- IN ACTUAL LIFE. 131 siding elder in quarterly conference, a bishop in the annual conference, or the president in the Gen- eral Conference. 9. The amount any church may pay its pastor, and the manner of raising it, are ques- tions left to the parties concerned. Much or little may be paid. It may be raised by assessment, by subscription, by donation, by public collection, or otherwise ; only so that the church does not resort to an}' unlawful means or wicked methods. 10. Missionary money paid goes as the donor indi- cates. His contributions may be appropriated to the home, frontier, or foreign work. This is a wise arrangement, calculated to interest pers©ns in the work; for who wishes to pay his money without knowing whether or not it will do the most good where it is sent. 11. A statement of the organic principles of co-operation among our churches was made, as the Constitution in the preamble says, by " We, the members." And this constitution of co- operative labor can not be altered in any respect " unless by request of two thirds of the whole so- ciety." This means two thirds of the whole society, counting one by one, and does not need the inter- polation, "of those voting," to make out its true meaning. This I believe, first, because it says so. It is presumable that if the fathers of 1837-41 had meant anything else than "two-thirds of the whole society" they would have said so. And since they did not say anything else they must have said what they meant, and meant what they said. Sec- ond: I was born in 1836, one year before this ordi- nance was passed; and when I came to be a boy old enough to hear and understand, this thing was fresh in the minds of our people, and was talked over in my hearing; and the impression left upon my mind was that it meant "two thirds of the whole society," and not two thirds of those who 132 CHRISTIAN CO-OPERATION might vote at any given election. Third: in all my reading and intercourse with our people, I never came across or heard anj^thing calculated to change my youthful impression until the General Confer- ence of 1873, when, for a purpose, an effort was made to put upon it a different interpretation. Fourth : a few men are still living who were in the General Conference of 1837-41, and, so far as I have been able to know their minds, they say that it was then understood to mean " two-thirds of the whole society," and not any other tw^o-thirds. Civil cases based on mere majorities and force have no relevancy in the discussion of this question. The question is not what we wish it to mean, but what the language does mean. This "request" for a change maybe expressed in two ways : Either by written petitions signed by the parties praying for the change, or by a vote — those wishing the change voting, those opposed not yot\ng. This is a wise regulation, and is not intended, as some suppose, to shut out all change, but to make any change exceedingly difficult, giving ample time for consideration before it is effected. In a measure, it preserves us from the evil influences of popular ex- citement, and will not allow undue haste in bringing about moditications. Then, this article also makes it a necessity with those who would eltect a change to interest the whole society in the movement, which, in itself, is much to be desired, for the more interest we have among all the people on our affairs the better will it be tor us and the world. 12. No member can be expelled from any of our churches without a fair and impartial trial by a jury consisting of the church where he may belong, or a select committee chosen by the parties con- cerned. And after condemnation there is room for appeal, or repentance and reformation. IN ACTUAL LIFE. 133 13, Our churches are at liberty to organize and sustain schools of all grades, on such plan or plans as those who found them may determine. Usually, several conferences unite in sustaining a high- school, academy, seminary, college, or prospective university. 14. Christian people have the inherent right to choose their own pastors. The old Otterhein church was based upon this idea. The right of electing its own pastor from time to time is ac- knowledged and stated in the old church-book, as any one who wishes to look may see. And this right is acknowledged in all our churches by the election of class-leaders ; for a class-leader isci sub- pastor, and performs all the lower functions of the ministerial office. It is also acknowledged by the General Conference in this : " It is the advice of the General Conference that all districts, stations, circuits, and missions cheerfully receive the preach- ers appointed by the stationing committee of the respective annual conferences," That august body of men knew they had no right to compel fields of labor to accept of a preacher appointed by an out^ side party, and hence they very consistently only advise. But when and where our churches are weak and scattered, they wisely transfer this right to the an- nual conference. And though they are not always served in the way they might wish, yet they do much better than they would under any other plan ; and they are always sure of being supplied with the best ministerial labor that can be afforded. It is better by far for our churches to submit to some inconvenience than to have confusion, di- vision, and weakness, which will almost inevitably come to societies which, in an isolated condition, are not able to stand alone. There is a beauty and 134 CHRISTIAN CO-OPERATION strength about this circuit and appointment ar- rangement that I have always admired. It forms part of a system of co-operative labor among Chris- tian churches which we can not afford to do with- out. But where our churches have attained to their majority, like the boy who is past twenty-one, with ample capital in his pocket, they are disposed to call in this right from the annual conference, or have it used at their discretion. Our strongest, oldest, and best established churches are disposed to rap Rev. Episcopal Notions over the knuckles right here. I can not but look on and smile approvingly ; yet I would not, by any means, say or do anything to cause "a breach of the peace." 15. Every member has a right to his own pri- vate and personal opinions. For these he is re- sponsible to no man. Yet it is in the province of the brethren to correct error, and deal with a man's outer life. The day is gone, and may it ever be gone, when a man can be put to the rack for hold- ing opinions different from those who are in power. 16. The conscience of no man among us is em- bargoed by the Discipline. The conscience is a sacred thin^, and its sanctity must not be invaded. Freedom, which is the genius of the American Constitution, is dear to our hearts. And the Dis- cipline is not less liberal than the national republic on the question of conscience. Any other view is wide of the truth, and wild as the man of the forest. 17. "We believe in freedom of speech. A man may speak and write what he pleases or chooses, if it be true. He alone is responsible. He must not palm oft" upon the public his owr. views and opinions as if they were those of our people. This would be bearing false witness; and it is not allowable. IN ACTUAL LIFE. 13"5 Therefore we have the rule ou " Doctrinal Publica- tions." And this rule is no dictator of the press. It is simply a precaution to protect ourselves from imposition or misrepresentation. III. Prerogativbs op General Conference. It has been and still is the boast that the gov- ernment of "The United Brethren in Christ" is republican ; that the balance of power is in the hands of the membership. This was taught me when a boy, was heard and believed by me when I was older, and has become a settled principle in my convictions. Having learned to express it in a variety of ways, and weave it into many an argu- ment, I often use it to test the soundness of a course of reasoning, or the propriety of an action. We have all been taught not to be afraid to ap- ply the test of truth, or of principle, to the things and theories of life. Conscience, manhood, God, and the church of Christ all speak and say, We should have heart enough to cry out in clear tones, giving a " certain sound," when things do not fit the true measure. We should use judgment and discretion in all we do ; but he who is silent when he should speak is guilty before God. It is not desirable or pleasant to be captious or habitually fault-finding ; yet when one sees an evil tendency, however small it may be, he should speak out with decision, that he may clear himself of all blame. Let us take that hand-book, sometimes called the discipline, and which is often used in administer- ing church law. On the title-page of this little volume we read, "Origin, Doctrine, Constitution, and Discipline of The United Brethren in Christ." 136 CHRISTIAN CO-OPERATION Now there is no man of common sense, to say nothing of literary abilit}^, who will say that these words all have one and the same meaning. Cer- tainly no one will pretend that they are synonyms. Our origin is a matter of fact. It can not, it dare not be changed. It is as it is, and it can not be otherwise. But suppose the General Confer- ence should come together and assert that the first church had its origin in the Irish rebellion under Hugh O'Neill, Earl of Tyrone, about the year 1599, and also say and do other things equally as ab- surd and contradictor}^? Who denies the ability of the General Confer- ence to say and do just such things, if it were so disposed. But who is there that would reason thus : " The General Conference is composed of representatives chosen by the people in the church, and hence the members who elected them are bound, for the time being, to abide by what these representatives do, say, or enact." The absurdity is palpable. Every man among us would at once discard such action on the part of the General Conference. We would cry out with one voice : "These our representatives have ???.2srepresented us; they have belied us; they have contradicted history; they have changed that which they had no authority to change." It is not the prerogative of the General Confer- ence to change the facts connected with our origin. These facts are as they are, and can not now be otherwise. In this field, if the General Confer- ence act at all, it must act within the boundary. It can not unmake history. It dare not change a true fact, point, or date. The facts exist; the pe- riods are set; the head-boards point eternally in the same direction. If it do not keep to these his- toric truths its conduct is reprehensible, and is not IN ACTUAL I^IFE. 137 binding. Or would any one argue thus : " We did what we thouo:ht to be for the best. We were your representatives, and to us as such you are bound for the time being to submit." The thing done may be a bold, bald lie; yet we are bound to submit and believe a lie, and be not damned, I sup- pose ! Pretty philosophy ! What is false in fact, false in principle, false in theory, men have a right to reject. Will any one insist that we may not believe a lie in history, but may sometimes believe a lie in principle ? that we ought not to be guided by false history, but ought sometimes to be guided by false principle? that what in this respect may be aflEirmed of facts in history may not be affirmed of facts in theory? or that men are culpable and not to be followed when they violate facts ic history, but to be believed and followed when they violate established principles ? The next item to be examined is " doctrine." This is found in what is called the " Confession of Faith." Can this be changed by the General Con- ference ? We answer, it can not. Why ? Because Article II. Section 4 of the Constitution, in speak- ing of the powers of the General Conference, says, " IsTo rule or ordinance shall at any time be passed to change or do away the confession of faith as it now stands." What is the object of this constitu- tion? Among other things the preamble says, "Also to define the powers and the business of quarterly, annual, and general conferences, as recognized by this church." The Constitution shows what these bodies may and what they may not do. In Article I. Section 1 we read, "All ecclesiastical power herein granted to make or repeal any rule of Disciplijie is vested in a General Conference." That is, all power pertaining to our churches, granted in this Constitution, to make or unmake, 138 CHRISTIAN CO-OPERATION uot any origin, not any confession of faith, not any constitution, but "to make or repeal any rule of "•'(lisciplme." Let the reader note the phrase "rule of discipline." The words are here guarded so that they can not be made to apply to "doctrine," or "confession of faith." Then further on, so that no possible mistake can be made, it says the quarterly, annual, and general conferences, all of them col- lectively, or separately, can not change the doctrine of our churches. These bodies can not change the confession of faith; they can not add to it, they can not take from it, by any rule they may make, by any ordinance they may pass. The General Conference, then, can not change the doctrine, the faith, the belief it represents. What is in the Bible and not found in the confession, the same instru- ment enjoins upon all to believe. It accepts of the Bible, Old and New Testaments, as the word of God ; and hence it contains all that the true Christian wishes. But opinions drawn from the word of God, and not found in this confession of faith, can not be forced upon our people by any council, diet, as- sembly, conference, or convention. Thank God, the day is gone by for my faith to be put in the hands of popes, bishops, priests, ecclesiastical bodies, and spiritual tyrants, to be changed by them at their will. My faith is my own, and I shall have it with my God. I hold the blessed Bible and "the Con- fession of Faith" to my heart, and say signihcantly to the General Conference, Here is my belief; here is God's doctrine ; here is my confession of faith. Sirs, touch it not; lay uot a finger upon a line, — a word of it. It is a sacred thing. Every rule, every ordinance ever passed by any General Conference, outside the " Confession of Faith," stating, de- fining, or establishing the faith of our churches, is nothing more than mere opinion. It is the faith of IN ACTUAL LIFE. 139 those who vote for it in the conference, and also the faith ot those elsewhere who may believe the same way — " only this, and nothing more." I come next to speak of the Constitution. Here we have clear evidence that the balance of power is in the hands of the members. The General Con- ference can not of itself change the Constitution. Article 4 says : " There shall be no alteration of the foregoing Constitution, unless by a request of two thirds of the whole society." In Spayth's History, on page 185, under the word Constitution, we read : " The General Conference, held 1837, formed a Constitution, which in itself contains no new elementary principle but what the Discipline heretofore recognized and embraced, but is a concentration of the fundamental rules found in the Discipline, under appropriate sections. The Constitution as it is brings them together under one general head, in a clear and comprehensive manner, first defining certain specific duties, and sec- ondly,— and wisely, — setting limits to legislation and judicial powers. The General Conference of 1837, for prudential reasons, caused it to be published, with a proviso that it should be laid over to the sitting of General Conference in 1841, affording the church an opportunity to instruct the delegates which might be elected to that conference to adopt, amend, or reject the same. The conference of 1841, to which it had been referred, took it up as unfin- ished business; and, with two or three slight amend- ments, it was finally adopted and inserted in its ap- propriate place in the Discipline." If this does not teach that the balance of power is in the hands of the members in general, pray what does it teach? The members of the General Conference then felt that in all important and fundamental matters they must consult the will of 140 CHRISTIAN CO-OPERATION their people. Is it less so now? The General Conference then felt that it could not form one ar- ticle of the Constitution without the will, instruc- tions, and consent of the membership. Dare it feel otherwise now? The Constitution itself puts this question past all dispute. "Whoso readeth let him understand." How silly to deny so plain a case ! Does any man suppose that this people are such huge dupes as to permit the General Conference to establish, without their will or consent, new and fundamental tenets and principles in doctrine and church government which properly belong to the " Confession of Faith" and the " Constitution," place them elsewhere in the book of discipline, and then say that our people are bound to submit, because these ordinances have been passed by their representatives in General Conference? If this be so, what is our Confession of Faith worth? What does the Constitution amount to ? Where is our security ? Where is the assurance that our faith, our form of church gov- ernment, will not be torn away from us? — that our whole superstructure will not be undermined ? — that the legacy of our forefathers will not be squan- dered? — that the glorious monument we have been for years toiling, and sweating, and sacrificing to build, will not be overturned? The General Conference is not greater than the people; for that which makes is always greater than that which is made. The membership make the General Conference. To the membership is the General Conference amenable. On this point John Lawrence, in his history, Vol. II. p. 323, says: "The conference (of 1837), how- ever, did not regard its action as final, or as at all binding on the church. The delegates had not been instructed to make a constitution; and rec- IN ACTUAL LIFE. 141 ognizing themselves as only the representatives and servants of the church, they caused the instrument to be printed, accompanied by a circular cabling the attention of the church to the same, and asking that the delegates to the General Conference of 1841 be instructed to adopt, amend, or reject the same." Are not representatives responsible to their constituents? Are not servants accountable to their masters ? What was the judgment of the General Confer- ence in 1829 ? In a letter to the Methodist Protest- ants (Lawrence's Church History, Vol. II. p. 195), the conference says: " Dear brethren, if you have made yourselves acquainted with our Discipline and form of church government, you will readily perceive that this body has no legal power to act on the proposition of your messenger. The mem- bers of this body are elected by the members of our society; * * and our constituents are as yet uninformed of the request made by your messen- ger to us, and of course we are not able now to ascertain their opinions and views upon the subject. In a case of such importance we do not consider it prudent to act without special instruction from our constituents upon the subject. We have therefore to decline your friendly invitation to send delegates to your conference at the present time, and under the present circumstances." This teaches the sub- ordination of the General Conference to the will of the people. If not, what does it teach? Here was an important measure. The General Conference felt and said it could not act without knowing the wishes of the members. Who is so blind that he can not see? This is not all. The General Con- ference did not make the Constitution. Its mem- bers drafted it. They talked upon it. They voted upon it. They held it up to view. Only this. For 142 CHRISTIAN CO-OPERATION the Constitution itself, in the preamble, sa3^s : " We, the MEMBERS * * of The United Breth- ren in Christ, etc., do ordain the following articles of Constitution." This says the members ordained it. The General Conference can not unmake or change that which it did make, especially when that same instrument says it shall not. 1. It may pass new rules, and submit them to us for adoption or rejection. 2. It may express opinions which are of no binding force only as they carry conviction. 3. It may pass rules for carrying out and propagating the present Confes- sion of Faith, but it can not add a new article. 4. It may pass laws for carrying out the letter of the present Constitution. Beyond this its actions are, to us, nothing more than the actions of any other convention. IV. The Missionary Element. The Jews were, in their day, the religious eye of the world. They were the chosen people of God ; they had the divine laAv; unto them did the Lord manifest himself in an especial manner; and to them were the nations obliged to go for reliable religious knowledge. They were to be an isolated and missionary people — two contradictory ideas. Hence they were commanded not to intermarry Vv^ith the nations round about, but were required to buy their bondmen and bondmaids of the very same people. This was to be a statute forever throughout all their generations. Thus they had all the time an ingress of a foreign population, which, being in a subordinate relation, served as laborers, and were mostly easily led to adopt the IN ACTUAL LIFE. 143 Jewish faith, and become absorbed by the Jewish nation. A master might marry his converted heathen servant on condition that he gave her her hberty. Thus the addition and absorption went on all the time ; and that passage so much prostituted by slave-holders to justify their iniquitious system was the missionary plank of the Mosaic Law. The Christian church is essentially a missionary organ- ization. Its object is to send out and reach out after the wandering sons of men, and bring them back to the fold of Christ. The whole plan of sal- vation is permeated with this idea. It is designed to save a ruined world. Christ c»me as a missionary ; for this he left the courts of day. Self-sacrifice and missionary zeal filled the spirits and lives of the apostles. The same thought breathes in the commission of Christ to his disciples: "Go ye into all the world and preach the gospel to every creature." Paul, the apostle to the gentiles, is a noble example of earnest, persevering, and successful missionary la- bor. The early and rapid spread of the gospel is proof of the ardor with which the first Christians labored to advance the Redeemer's kingdom. " We also believe that what is contained in the Holy Scriptures, to-wit : The fall in Adam, and redemption through Jesus Christ, shall be preached throughout the world." This is the missionary clause in the Confession of Faith. Otterbein, with Luther, Wesley, and many others, were mission- aries. Otterbein's mother said, " William must be a missionary." This zeal for the salvation of souls led him to leave his native land, all his early asso- ciations, his home, father, mother, brothers, and sisters. It supported him on his tedious sea-voy- age, and also in a strange land among a strange people. 144 CHRISTIAN CO-OPERATION Our early ministers were, in some sense, all mis- sionaries. So are all true ministers of the gospel. Like Paul, they supported themselves in whole or in part by the labor of their hands. The itinerant plan is a system of evangelization. Though it has passed through some changes, it has never yet lost its missionary characteristics. But when it lost its original missionary phase and became more pas- toral in its uses, the lire developed itself anew in the formation of conference missionary associations. These, in 1853, concentrated in the " Home, Fron- tier, and Foreign Missionary Society," under the control of the General Conference, in connection with which conference and society the bishops are made general missionary agents, to help push the work as vigorously as possible. The cause of mis- sions is a most noble work, and lies near to every true believer's heart. By reference to the Discipline one may see our general plan of operating in this work. It is an interest in which all our ministers and people are expected to heartily engage. Those who do not take hold of this work of God show a pitiable state of mind and heart. The agencies which we employ are, the family, in which we aim to train the children for the Lord; the Sabbath-school, where we aim to lead forward all who may attend in the path of knowledge and virtue; the church, where persons are brought into closer relations to God; local preachers, who work as opportunity offers; circuits and circuit preach- ers, which arrangement is a convenient method of grouping together a number of weak societies, that they may be supplied with stated preaching and pastoral labor; circuits, which not only enlarge their own borders and usually support one or more preachers, but also contribute sums of money for IN ACTUAL LIFE. 145 the general fund ; the annual conference, which is the co-operation of a number of fields for the better regulation of the work; and, finally, the General Conference, which controls the Missionary Society. CHAPTER V. THE GOVERNMENT OF THE CHURCH. I. Opinions, There are usually recognized among Christians three forms of church government. These are : Congregational, in which the supreme power is in the hands of the local church; Presbyterian, in which the power is vested in presbyters, or elders, ruling and teaching ; Episcopal, in which the pow- er to make, judge of, and. administer laws is ex- clusively in the hands of the clergy. The advocates of each theory, respectively, insist that the Bible warrants their conclusion. And the arbitration of the Bible ought to be an end of all strife. What form of government do the United Breth- ren in Christ adopt? This is a peculiar question, and one into which, as in some cases, I can not strike at once. The reader must be willing with me to disport himself a little, and in a roundabout way come to the desired point. Our government is pretty fairly settled, but not past all change ; yet I find a diiference of opinion as to the form we really have. Some hold that we have a modified form of 10 146 CHRISTIAN CO-OPERATION Congregationalism. Dr. Joseph Belclier, in " Re- ligious Denominations," says : " It will be seen that their government is a moderate or congrega- tional episcopacy, or a system which combines two dilterent kinds of government — the Episcopal and the Congregational." Another one says it is a mild form of episcopacy, having nearly all the wheels of that system. Others have no opinion at all about the matter, not knowing or caring what form of government we possess. OUTER CIRCUMSTANCES. Men are almost imperceptibly and invariably in- fluenced by their surroundings. Hence, by some, man is called a creature of circumstances. Grow- ing up as we have amid the contending elements of a new world, it is not strange that there should be found upon us the impress of existing theories. The Quakers and Mennonites have taught us the principle of peace. The Presbyterians have ad- vised us to put men of age and experience into of- fice. The Congregationalists have inspired us with the idea of independence. The Methodists have supplied us with many names. "Leader," "class," "steward," "station," " circuit," " preacher - in - charge," " love-feast," "class-meeting," "superannuated or worn-out preacher," "quarterly," "annual," and "general conference," all seem to be from the Methodist vo- cabulary. They have succeeded in making a bold outer impress upon us. Hence, many have come to the conclusion that we owe our origin to the same source. Mr. Olney, in his atlas for 1856, makes the easy blunder of calling us " German Methodists (U. Brethren)." Dr. Belcher, though giving us a very commendatory notice, makes the IN ACTUAL LIFE. 147 same mistake. Some writer in the Plavenological Journal, of December, 1873, says that we received our doctrine of experimental religion from the Methodists. This the facts in history will not sus- tain. Otterbein says his own wants and earnest study of the Scriptures, with the influence of God's Spirit, led him into the light. It is a pleasant thought to know that we and the Methodist breth- ren interpret the Scriptures alike on this point; but then "honor to whom honor is due." The likeness between us and the Methodists is more specious than real — more in name than in fact — more in doctrine than in government. The dift'erence be- tween us is lessening, and is not nearly so great now as it was a few years ago. THE DELAY. The Baltimore church was organized in 1774. The first conference of ministers was held in 1789. The present name was taken in 1800. The so-call- ed discipline was formed in 1815. "VVe were then just forty-one years, almost half a century, without any general plan of co-operation among our churches. For this seeming delay in organic union there were several reasons : 1. There was a manuscript discipline in the church at Baltimore. This served as a kind of guide in the regulation ot affairs in other churches. 2. "While Otterbein lived he min- gled largely with the churches outside of the city, so that the want of a discipline would not be so much felt during his life-time. 3. Many of those who united in this movement had been rigidly trained in other religious societies, and hence did not need many directions. 4. There were so many diflerent elements brought together, that it 148 CHRISTIAN CO-OPERATION was very difficult at once to etiforce any one system of rules in all places. 5. Many of those who came to us had been oppressed with creeds and discipUnes, and being now free, they wished to remain so. Hence not until about 1811 did the formation of regular churches begin. They existed before this in a kind of informal way. THE FORMATION. Such looseness could not give permanency or success. The fathers felt this. So taking an idea from the popular elections of the day, they deter- mined on a kind of congress, which they called a Gleneral Conference, whose members were to be elected by the membership from among the minis- ters throughout the whole society. To the Miami Conference, as a committee of arrangements, was this matter referred, and they divided the territory into ten (10) districts, and authorized each one to elect two delegates to the convention. From some cause but fourteen (14) delegates ap- peared at the time — five from Pennsylvania, three from Virginia, two from Maryland, and four from Ohio. Their names appear in another part of this work. To these men were- referred the views and prac- tices, wants and demands, written and verbal dis- cipline, with instructions to examine, "alter, ai]d amend as best to promote the cause of Christ in the earth." During a sitting of four days these Ger- mans accomplished their task. Their work has stood the test of fifty-nine years. All these years have not shown any of the cardinal principles which they stated to be false. We have no cause to blush for the record their little work has made. Its pages grow brighter as time flows on. Its IN ACTUAL LIFE. 149 strength lies in its basis, which is the word of God. This is the rule by which to try everything. This little hand-book or manual contains, first, a brief statement of our origin. Second: the car- dinal points of doctrine as taught in the Scriptures. Third : a systematic statement of our organic mode of co-operation. Fourth: the discipline proper, or directions for the management of various interests, questions, and organizations in our midst. The whole system is designed to be mild, equitable, helpful, and firm. It becomes those who think otherwise to make the showing. We have had in successful operation for fifty- nine years in 1874 what the Congregationalists have but recently aimed to secure in their "National Council," — systematic co-operation among free and independent churches. Those who are accustomed to laugh at the Germans for their slowness must acknowledge that in this case they have outdone the Yankees by over fifty years. And there is no use in trying to deny or explain it away. THE DISCRIMINATION. I can readily understand how the unfettered mind of this free age in scanning past abuses which still cast their ominous shadows over the present, like the threatening cloud over the sun, should im- bibe an inveterate hate to the tyranny of popes and monarchs, and how it should despise rigid formal- ities and cold church dogmas. And this spirit in itself is right. Yet there is danger in getting away from the dull tread and tightly-reigned monotony attendant upon political, mental, and religious op- pression of rushing to the opposite extreme of lib- ertinism of thought, sentiment, and action. It is 150 CHRISTIAN CO-OPERATION better to let sober reason come to an equilibrium, and not rush on like the unbridled steed in his mad career. True philosophy teaches us to make just discrim- inations, and not to confound things entirely dif- ferent, and then condemn all in the same breath. He who is wise will divide, discriminate, and con- quer. A creed is a summary of what is believed ; a dis- cipline is a summary of what is to be practiced. A creed is entirely theoretical ; a discipline is wholly practical. The first tells what a church does oi* proposes to believe ; the second tells what a church does or proposes to practice. A creed exliibits a synopsis of the religious doctrines a church would propagate ; a discipline exhibits the body of re- ligious practices a church would estabUsh. The first has more especial reference to the mind; the second applies more particularly to the life. I would not make subscription to the articles of a creed the terms of membership in a Christian church, while I think an orderly submission to the law or discipline of a church is necessary to the peace of communities. The arguments here adduced may, doubtless, be applied to both creed and discipline. Yet I think they apply more forcibly to a discipline. For brev- ity I shall use the plural pronouns, and the reader can distribute and apply as he proceeds. ARGUMENT I. The Bible nowhere intimates or declares that it is improper or sinful to express in writing our con- victions of its triitiis. On the other hand it enforces the duty of reading, searching, understanding, and teaching its doctrines and precepts. Different minds IN ACTUAL LIFE. 151 are reached in difterent ways. Some by the elab- orate sermon, others by the concise creed. And so with practice. The same argument that will con- demn these, will stop all preaching, suppress every written sermon, and condemn every essay designed to teach religious truth or enforce religious practice. " But, by this argument, may not every man write a creed?" If the Holy Spirit would move every man so to do, I know of no power on earth that ought to prevent it. But this question is in the extreme, and contains neither reason nor good sense in the state of things which it contemplates, and hence we condemn that state. A mere inten- tion to differ, vain ambition, selfishness, a disaifected spirit, or a half-way view of things, any or all of them, should not be a prompting motive, either in forming or maintaining creeds or disciplines.. We see a Christian body drawn together by the cross of love. They have sought as it were for twen- ty-six years to be absorbed by the Christian bodies around them, but they are not. Who says they shall not now organize ? — shall not now utter their sentiments? But there are extremes. We wish there were fewer creeds, which men seem to esteem more than union, love, or the Bible. Upon minor distinctions these should not be formed. They should not forbid Christian communion. While we believe that as long as error is extant, if not even after, these will be of use, yet we also believe that a more general prevalence of scriptural light and of solid piety will sweep many of them out of ex- istence, and filter, and perhaps consolidate, the rest. ARGUMENT II. Without these, either in a verbal or written form, it can not be told definitely what any body 152 CHRISTIAN CO-OPERATION of men believe or propose to practice. All churches that believe the Bible at all, profess to be guided by its precepts. And to simply say that the Bible is my creed and discipHne, is a very in- definite answer. The Bible is made to speak a varied language, and is the text-book in propagat- ing some of the most fatal errors. Armenians, Calvinists, Universalists, and Unitarians each alike claim the Bible for themselves against all the others. Have creeds caused these differences? You, perhaps, say yes. Then, I ask, what caused them in the days of Christ and the apostles? Creeds exhibit differences, but do not, when rightly used, cause them. ARGUMENT III. They are important and useful to those w^ho wish to enjoy membership in any society. By this means the doctrines and laws maybe seen, studied, and known beforehand, and the individual may have a definite knowledge of his duties and obli- gations. It is true, this might be done verbally. But why not, in some instances, write it, or print it, and let the applicant read it? Is it a sin to write or print that which men deeply believe to be true? Must there be an embargo put upon the pen and the press, while the tongue is left free? Must the tongue and ear do all the work, while the hands and eyes remain passive? ARGUMENT IV. They are a saving of time. It would be a strange world if we did not dare profit by the re- searches, the labors, the discoveries of those before us. While we think it is all-important that men IN ACTUAL LIFE. 153 go to the fountain -head of truth, — the Bible, — and there driuk its healiug waters, yet we think it is also proper for men to avail themselves of the labors of others in assisting them to get them, aud to make use of such aids as may come to hand. If a history or creed or work on practical relig- ion will help us, why not use it? If they will aid others, why not use them? If every man were obliged to clear his own farm, each generation to make its own laws without any reference to the past, and every man compelled to build his own rail- road, agriculture, civilization, and the arts would not advance very rapidly. Creeds may save us much useless labor, and thus give us time to go on to perfection. Disciplines formed to our hand may afford us facilities for usefulness that we might not otherwise obtain without years of arduous toil. ARGUMENT V. They insure in a great degree union of senti- ment and concert of action among those who thus associate together. "How can two walk together except they be agreed?" Men will associate, and they are disposed to associate with those with whom they can agree. If two, live, or one hundred thousand men can agree, why may they not state their points of agreement, and then work up to these, and labor to get others to work up to them? Organized action seems essentially necessary in order to evangelize the world. What we argue for is an energetic and systematic effort in the prop- agation of the gospel. Those who will not agree on this point might as well not be counted in, for they would only prove a hinderance. These aim at order — concert of action. They are a concentration of ideas — an intelligible standard around v^iiich 154 CHRISTIAN CO-OPERATION men can rally. Tliey are a kind of rule to walk by — a hand-book for easy reference — not at all above the Bible, but taken from it — subject to the Bible. ARGUMENT VI. They are a check upon those angry disputes which often arise, and which might otherwise be contin- ued to an unhappy length. I say they are a check upon disputes among members of the same denom- ination. Their settling influence often reaches much farther than the pale of an individual church. Questions arise, investigation and discussion follow, decision ensues, the result goes upon the record as in cases of civil disputes and cases of law for fu- ture reference and guidance. That record will be read in after years, and if the arguments and con- clusions be just, it will be a kind of safeguard against similar difliculties. That matter, it will be said, has been decided. ARGUMENT VII. Modes of expression change. Modern language is a vehicle of ancient thoughts. The Hebrew and Greek are repositories. We need "the King's English" and the language of "the fatherland" to draw out these fountains of divine knowledge. Our English Bible is nothing more than a modern dress of a series of ancient ideas. If creeds and disciplines translate the meaning of the Scriptures, call attention to them, set their prominent doctrines in a boUl light, and apply their precepts to present conditions in life, why, in reason, must they be condemned ? Transportation is an idea as old as the hills. Language — speech — is a medium of idea — transportation. Years ago we had the mule and IN ACTUAL LIFE. 155 pack-saddle, and the little coasting craft to convey goods from one place to another. Now we have the speedy railroad car, and the swift steamship that plows its way onward through wind and wave. Once the quickest way men had of sending news was by the carrier-pigeon; now continents talk to each other by the quick-flashing lightnings. These are all only modern phases of the same old idea. They are transportation still. ARGUMENT VIII. As we understand it, all the minutia of church government are not set forth systematically and definitely in the Sacred Scriptures. They deal prin- cipally in fundamental principles. Adaptation be- longs to man. The outlines God has given us. The filling is left to our reason, judgment, experi- ence, and the circumstances in which we are placed. These edicts are not irrevocable. They may change with the changing theories and systems of men. God's truth changes not, it only develops. Creeds and disciplines should not essay to correct the Bi- ble. The Bible should correct them. Judgment belongs to us. While we may use the thoughts of our forefathers we must do our own thinking for ourselves ; for it is evident that we must do our own acting. If after proper investigation their conclusions are found to answer our conditions, let us appropriate them; if not, let us set them aside as matters of history, and embody our conclusions in new creeds, disciplines, sermons, and essays. OBJECTIONS ANSWERED. IX. I think I have in the preceding arguments answered the principal objections to creeds. But 156 CHRISTIAN CO-OPERATION as this lias been done rather indirectly, I shall here devote a short space to their especial consideration. If it be said, 1. " They are human productions," I answer, so are all histories except the Bible ; so are sermons, religious books, essays, and tracts. 2. " Do they not deny the sufficiency of the Bible?" I answer, they do not. They aim to ex- plain the Bible and enforce its precepts in a system- atic way. They do not propose to correct or re- form the Bible, but are subject to it. 3. "They produce divisions." Not necessarily. This is the abuse of them. Creeds do not do it. It is men's intolerance. They try to force others to believe their opinions. Divisions come by sin. Division is seen first in the case of Cain. Creeds are not responsible for his murderous conduct. Had Cain been subject to a better discipline, had his faith been right, had he been tolerant toward his brother, he would not have killed him. It was Cain's own wicked heart that separated his aflec- tions and faith-creed from his brother. Creeds may exhibit differences, but do not necessarily pro- duce them. 4. "Tlieybind men's consciences." This lean not admit. Men have a right to believe what they please, though the w^orld be full of creeds and disciplines. Selfish men sometimes use the church, the state, creeds, and organizations good in them- selves, influence, and money, to tyrannize over other men's consciences. Would you condemn and blot all these things out of existence because they are sometimes misused? Would you unhinge society and the world because mistaken men sometimes err ? 5. " The Bil)le is all the creed we need." The Bible is a revelation of the will of God to man, IN ACTUAL LIFE. 157 given at various times in cliiFerent ages of the world, as the exigencies of the several cases de- manded. When the foundation principles of all events which might occur ic the world had been developed, revelation ceased. ]t is our duty to ex- amine these histories, examples, doctrines, laws, and precepts, in order that we may apply them properly to the actual duties of life. General principles of faith and practice are deduced and proved from the Scriptures. A creed, a discipline, is a system- atic sermon which a body of people uniting togeth- er agree to believe and practice. 6. "-Do they not hinder improvement in religious knowledge ? " Not with the view I take of them as expressed. They put no embargo on the free faculties of the mind. On the other hand, they are a guard against men running into new notions without due consideration. I can not find that any very respectable number of persons, either in ancient or modern times, have been or are abso- lutely opposed to creeds. And I think I have ob- served that those who ridicule them most are among the most intolerant, narrow, and bigoted people in the world of professed Christians. THE POLITY. I am now prepared to state more fully my con- victions as to the form of church government adopted by the United Brethren in Christ. It is in some sense the ecclesiastical counterpart of the American republic. Springing up in 1774, just two years before the declaration of independ- ence by the American colonies ; holding its first conference in 1789, fifteen years afterward ; taking in 1800 its present name, eleven years after the first conference; establishing in 1815 the present system 158 CHRISTIAN CO-OPERATION of Christian co-operation, forty-one years after the organization of the Baltimore church; adopting its present Constitution in 1841, tifty-two years after the Constitution of the United States was ratified ; it has grown up with the American nation, im- bihing "the grand principles of liberty of conscience, liberty of the press, trial by jury, and the right of choosing and of being chosen to office." It has grown up like the sturdy flower of the forest — cherished by some unseen hand, noiselessly and steadily throwing its benign influence all around. The gales of " active life" have blown the sweet aroma of her budding influence through the forests of wordly and national strife; and, remain- ing "little and unknown," but few have realized whence the gently-molding power came. Molding and being molded, doing but little in haste, and undoing hastily whatever is found to be wrong, this system is based in an earnest effort to do what is right, and recommends itself to the public by its being a practical and successful solution of the vexed question of reconciling, in one organization, the three forms of church government, namely, Congregationalism, Presbytcrianism, and Episco- palianism. This is my judgment; and the facts of history fully warrant the conchision. And those who think or say otherwise do not know what they are thinking or talking about. This fact or phase of the subject easily accounts for the many views which have been expressed as to our form of government. It also accounts for the confusion, uncertainty, and indetiniteness which so many manifest upon the same question. At asking, " What form of church government do you have?" many will look puzzled and say, " Well, it is not altogether Episcopal; we can not call it Presby- terian ; the old Baltimore church was purely Con- IN ACTUAL LIFE. 159 gregational, and it is essentially so yet." Then they look more puzzled than ever, sincerely wishing you would talk about something else ; and they usually iind it convenient to divert the conversation, showing that they are in a corner and must sur- render and say they do not know, unless they can decoy you into beating a retreat. God bless you, man, just say, We have a mixed form of government, combining the best features of all forms, with an arrangement by which we can introduce other features so soon as they are shown to be among the best. It is intended to be a mo- nopoly or concentration of " whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, what- soever things are lovely, whatsoever things are of good report." And " if there be any virtue, and if there be any praise " in existing systems, we pro- pose to "think on these things." (Phil. iv. 8.) The basis of our church government is essentially congregational. The first church was absolutely so, and is largely so yet. All our churches were absolutely so till 1815, and did not then renounce that feature; and they still enjoy that freedom from arbitrary outside interference incident to the Inde- pendents. This fact in our government I have shown in " privileges of laity." So strongly is this feature marked in our economy that one would not be so far wrong to call us co-operative or mis- sionary congregationalists. Every church among us is a little republic, independent in the manage- ment of all its own local affairs. And any outside interference other than in council, just rebuke, or help, is usually " snubbed" as such things generally are by those who feel and act as men. Churches connect with each among us and co- operate through the " ofiicial meeting" and "quar- 160 CHRISTIAN CO-OPERATION terly conference." These bodies being nothing more nor less than the vestry, session, or presbytery of the [German] Reformed and other churches, are purely Presbyterian, being composed of ruling and teaching elders (presbyters.) Then the rejection by us of the three orders in the miuistry, making elder, presbyter, and bishop interchangeable terms, is a Presbyterian idea. The annual conference is purely Episcopal. It is made by ministers, composed of ministers, and is entirely under the control of ministers. A tempo- rary bishop assumes the episcopal wand, and " mag- nifies liis ofiB.ce" without any serious harm ever coming by the exercise of his magisterial powers. This body does not otiicially concern itselt about anything except what relates to the ministers. It has power to expel its own members not only from the conference but from the local church where they may belong. It has the power of making and unmaking ministers. It very nearly, if not altogether, monopolizes this prerogative. It is perhaps in every phase purely Episcopal. And so long as it keeps within its bounds it can not be reached by any power among us, except the quar- terly conferences, which may refuse to send up to it any more applicants for license to preach, and thus let the conference die out. And as the annual conference is concerned only about ministerial mat- ters, it is not advisable or desirable that the lay element should be introduced. It Avould be a bur- den instead of a help. The General Conference is a compromise. The members of this body are elected by a popular vote of all our churches. This is the Congregational idea. None but elders of three years' standing in the conference district to which they belong can be elected to seals in this assembly. This is the Pres- IN ACTUAL LIFE. 161 bjterian idea. And to make it more so I suggest the thought of each annual conference electing one or more laymen as delegates to the General Con- ference. As the laity now send ministers only, the ministers might send laymen only. This would be a fair exchange. Then, annual-conference preach- ers ought not to vote in the popular elections under this arrangement, as the laity would be prohibited from voting in the annual conferences. The fact that the churches can vote for no one but a min- ister as delegate to the General Conference is the Episcopal idea; also the office of so-called bishop among us, these bishops being made every four years by the General Conference, and exercising functions embraced in that office, viewed from an Episcopal stand-point. This is a system of church government in which there is a balance of power at each end. The mem- bership are the one end, the General Conference the other end. Each has powers that the other can not transcend. The General Conference has power to make rules of discipline in conformity with established principles, and to these rules the membership are bound for the time being to submit. Their redress comes every four years. The membership retain powers of election, of doc- trine, of constitutional law, beyond which the Gen- eral Conference can not go. The nearer you get to the General Conference the more is power pre- scribed ; the nearer you get to the local church the more is individual liberty and organic power un- trammeled. As it is in music so it is in our government. There is an ascending and descending scale by which we are beautifully, symmetrically, and har- moniously " united " together in co-operative Christian labor. All the local churches connect 11 162 CHRISTIAN CO-OPERATION with the quarterly conferences by the official mem- bers who are ex-official delegates to that i)ody. The quarterly conferences all connect with the annual conferences by the pastors, licentiates, and local elders, who are recognized delegates to that body to represent the interests of their several fields of labor. The annual conferences connect with the General Conference by elders of three years' stand- ing, and, though they are elected by the member- si lip, they must be from the annual conferences. Xhen, in a descending scale, we have the so- called bishops, or, more properly, superintendents, who come down from the general to the annual conferences; presiding elders, who come down from the annual to the quarterly conferences ; and the preacher-in-charge, or pastor, who comes down from the quarterly conference to the local church, there to stay and labor for the upbuilding of Ziou in the salvation of many precious souls. UNDOUBTED AUTHORITY. The only book we regard as of undoubted authority is the word of God. Other books we have as helps, but they must yield to reason, con- science, experience, and above all to divine revela- tion. They may be changed as our opinions change ; but the Bible can not change or be changed, only as it presents new phases of thought ill itsunfolding greatness. It is to the church law divine — the great work on ecclesiastical history and church polity — the inimitable 'Hheological institutes" — book of God and l)Ook for men. No tiieory or thought would we follow except that which is taught in the law of God. He is our king, and we would be his people. His word is our law, and we would do right from a pure heart IN ACTUAL LIFE. 163 and an npright desire. We know that oppression is of the devil ; for " whom the Son maketh free, shall be free indeed." Libertinism is the spiritual slavery of hell; and restrains upon vice is the lib- erty of heaven. True liberty does not ask to ful- fill the designs of the flesh, but an opportunity to glorify God. Then let virtue walk abroad unre- strained, but beset vice with difficulties on every hand. This is our theory of church government; and we are trying, by the grace of God, to make it our practice also. If any have a better basis than the word of God, and a better mode of arriving at permanent results than we have, we should be glad at any time to make an exchange. CHAPTER VI. THE MINISTRY OF THE CHURCH. I. Mode of Making. 1. "We first send men to the Lord. This is an important step, and must not be neglected. The candidate must be converted. The love of God must be shed abroad in his heart. He must ex- perience what he would teach others. He must realize a radical change of heart, purpose, and life. There must be an inward assurance of acceptance with God. This union and communion with the Lord will do much to prepare the way for what may follow. Without it there can be but little 164 CHRISTIAN CO-OPERATION success. " Ye must be born again." To no one is this language more forcibly directed than to him who would be a minister of the gospel. 2. But every converted man is not a minister or elder in the church; so there must be some- thing more. There must be a special call to the work — an inward moving of the Holy Ghost to take up this sacred office. This is a bent of mind, an impression, a conviction, a drawing of the soul out in that direction, an approbation of the Spirit of God when willing to take up the cross, or engage in the work. 3. Then we develop his talents and spirit in the " society meeting." Here he may exercise himself in many ways. Here he can cultivate his gifts and graces. He can engage in public prayer and praise, relate his Christian experience, and give vent to the outgushings of his heart. He will sometimes be called upon to conduct the exercises, and will in all probability be elected first as deacon, or class-leader. In this office he will have opportunities, as a duty, to exhort, instruct, counsel, and encourage the mem- bership, and of doing pastoral duty in visiting, see- ing after the poor and sick, the delinquent, and of exercising discipline. If he has any ability or fit- ness for the work of the ministry, it will here show itself. The membership will have opportunities of knowing his character, disposition, and qualifica- tions ; and if the}' find encouragement in him, they may, 4. In due time, by a recommendation in writ- ing, signed by at least two thirds of the church where he belongs, send him to the quarterly con- ference to receive license to exhort or preach the gospel of Christ. 5. Here he is examined with reference to his character, intiiuence, and qualifications. If found IN ACTUAL LIFE. 165 competent and worthy, he receives a written license to exercise himself in exhortation or preaching. This is simply a grant for trial, and is valid one year. If the grant be to exhort, and the applicant's success warrant, he may be recommended to the quarterly conference for license to preach. If his success and life are not satisfactory, the paper dies at the end of the year, and is not renewed. If his la- bors warrant, his license is renewed from year to year. 6. After standing in the quarterly conference one year or more, he may be referred to the annual conference. Here he passes a more rigid examina- tion, the character of which is indicated in the Discipline ; and if found incompetent or inefficient, he is referred back to the quarterly conference, for further instruction, where he sustains the same rela- tion as he did before reference to annual conference. 7. If he pass the examination in annual confer- ence satisfactorily, he is received by a majority- vote of all the members present, and enters upon a three years' course of reading and study. The course of study is established by the General Con- ference, and is laid down in the Discipline. The apf»]icant passes annual examinations in the pre- scribed course, and may be employed as an itinerant. 8. At the end of three years — or sooner if two thirds of the elders in conference so decide, or if all the conditions be met in the interim of confer- ence when there be a necessity for it, — the licentiate is examined with especial reference to taking elderts' orders. If found qualified in mind, heart, and life, he is ordained, by " the laying on of the hands of the presbytery," to the office of an elder in the church of the Lord Jesus Christ. And this is all the ordination we have. We do not ordain deacons and bishops. They are not a distinct order in the ministry. 166 christian co-operation 11. The Advantages Of this mode are, first . It gives God a right which belongs to him, of choosing his own messengers. Christ called the twelve, the seventy, and sent forth Paul and Barnabas. No church machinery should ever be adopted, or set in motion, that will in any way interfere with God's prerogative in the choice of his own heralds of the gospel. Those who listen most attentively to the voice of God in this matter will have the most spiritual, devout, and useful ministers. Second : It gives the churches time and opportunities to judge of the spirit, character, qual- ilicatious, and influence of those who are to be their religious teachers, so that they may " lay hands suddenly on no man." (I. Tim. v. 22.) Third : It gives an opportunity to those who think they are called to preach of testing practically their call, before taking upon themselves the sacred vows of ordination. Fourth : It aftbrds to poor men who feel called to the ministry time to qualify themselves for the work while making themselves useful in the church and securing an honest livelihood. And though the proficiency may not be so great, yet if one is diligent and economical, respectable advance- ment may be made, and a fair foundation laid for future usefulness, during these four years' jirobation. Fifth: It gives a practical education. This is of great value. Here a nvan can test his theories as he learns them. lie can apply the rules he learns to the practical affairs of life. This will be a great incentive to study. We ought not to have a poor minister in all our ranks. This course, if honestly pursued, will certainly produce first-class practical men for the work of the ministry. Would it not be well for many of us who are older to go back and come up with our young men over this whole IN ACTUAL LIFE. 167 ground. The review would do us good. Some of our young feeling might come back; some of our youthful vigor might return. We might be of some use to those who are for the iirst time struggling through this course. It may cure us of some of our jealousies that they will outstrip us and take our places in the church. III. Qualifications. 1. We first insist on a change of heart. This is a prime qualification. It is of the most vital im- portance. Nothing will make up for a deficiency here. There must be absolutely a " new creature in Christ Jesus." The heart must be changed. The man must be truly converted. God does not want sinners in the ministry. The inner life must be right. One must have " the same mind that was in Christ." Oue important office of the Christian minister is to lead men to Christ. How can he lead others where he has never been himself? Well said Christ in astonishment to Nicodemus, "Art thou a teacher in Israel and knowest not these things ?" He should have known what was meant by being " born again." Hence we put these pointed questions, "Have you known God in Christ Jesus as a sin-pardoning God, and is the love of God 71010 shed abroad in your heart?" 2. The life must be right. Profession is mock- ery, if there are no corresponding works. The life must be hid with Christ in God. He must do the things he proposes to teach. Herein lay the power of Christ among the people. He practiced what he preached. A minister must be a consistent example to the fiock. Yes, his life must be right 168 CHRISTIAN CO-OPERATION in the famil}^ and social circle, rio^ht in the chnrch, and right in public life. Halt-way Christians are not fit to minister in holy things. He must be honest, upright, not passionate, not covetous, but devoted to the good of mankind. 3. He must have a sound mind. A fool or mental dwarf, or one not properly rounded in his intellectual developments will not do for this work. Dolts had better engage in some other calling. The ministry demands and is worthy of the best minds of the age. The old idea of making the dullest boy in the family a preacher was a wicked thing, equal to giving a defective lamb for sacrifice. One can not be too smart for this holy calling. Tlie smarter the better. Then, culture ought to be added to native ability. One can not know too much. A minister ought, if possible, to know everything. An ignorant ministry is a curse to any people. Learning, with devout piety, is an in- estimable blessing. He who would take the sacred calling of a Christian minister should earnestly seek, in every lawful way, all the learning he can sret. He ouo;ht to be an attentive and wise student of books, and men, and things. 4. A call from God is another qualification. In this some do not believe. But we do. It is a di- vine imj»ression upon the mind leading it out in this direction ; an impress on the heart that duty lies in this calling; gifts and graces for the work; enjoyment when performing duty in preaching; darkness and loss of faith when refusing to do duty ; an opening up of the way and giving final success in the work. Without these marks one is not at liberty to' go forward in this holy work. It is God's prerogative to choose, ours to obey. This call is essential. To run at the call of friends, vain ambition, or simple ability is folly. Yes, it is very IN ACTUAL LIFE. 169 wrong. This call sometimes comes in conviction, sometimes in conversion, sometimes in the after experience of the Christian. Sometimes men are born preachers, as were John the Eaptist and Christ. In this case the idea grows up with them and becomes a thing inseparable from their life and mental growth. Moses was born for and called to his work. So was Samuel. The prophets manifest this truth. Jesus called disciples and chose the twelve ; and by the influence of the Holy Spirit he still continues the work and chooses his own heralds of the cross. Let us not ignore the truth and voice of God. If he speak, let us obey. If he call, let us go in the direction he indicates. Let me not be "put in the priest-office for a piece of bread." 5. Another quality is, unflinching moral integ- rity. A minister must not falter, parley, or yield to temptation. Christ yielded not, though tbe trial was severe, even after the system was exhausted with excessive fasting. The minister will often be put to the severest tests, and under the most favor- able circumstances may yield to sin and not be detected. He is a sacred character, and suspicion will not easily rest upon him. Men expect him to be honest, trustworthy, and chaste. Hence confi- dence will be reposed in him that would not be in any other man. He will be introduced into the family as no other man, and, unless he has princi- ple deeply imbedded in his heart, he will fall, — and fall with those he ought to save and elevate. If he has not grace, manhood, principle, and moral in- tegrity enough to resist all forms of temptation, and good sense enough to know his place and his own weaknesses, and a mind and heart not to be led into temptation, he has no business in the rnin- isti-y. A layman may go crippling along and be 170 CHRISTIAN CO-OPERATION borne with, in charity and sympathy, but the min- istry wants strong men, who will control besetting sins, and " keep under the body." 6. lie must be kind and gentlemanly. A churl or boor is not fit for this oflice. A minister ought to cultivate the most amiable qualities, and in all his intercourse with the people be a true gentle- man. Piety does not imply vulgarity. Good man- ners are not pride, as some foolishly suppose. This is a point of importance, and is too much over- looked. "Evil communications corrupt good man- ners." So says the word of God. Religion and good manners go together. A minister ought to be a model of true etiquette. No man should under- stand the laws of social life better than he. Rude- ness does not become the messenger of heaven. There are extremes in all eartbly things, and eti- quette may be carried to excess. But we know that refinement belongs to the Christian religion; and the minister is expected to share largely in the re- fining influences of the blessed gospel of Christ. Neatness, order, propriety, cleanliness, purity, and a cultivated manhood should mark him in all his de- portment. The follies of social life should be dis- carded by him, but he should never let the world sur[)ass him in true courtesy. He is a reformer, an(l should seek to hold the balance of power in this as well as in other questions having a bearing on the morals of the people. It is a point too much overlooked, that many, mau}^ evils creep into society through social life ; and a man of genial manners, moral integrity, and decision of character may do much to correct and check evil tendencies in this direction. A living example is a potent agency. One man sometimes makes his impress on the peoi)le for years and years to come. The Jev/- ish people sho^v the marks ot Moses yet. The im- IN ACTUAL LIFE. 171 press of Christ's life, manners, and teachings will never depart from the Christian church. The in- fluence of Lycurgns, the Spartan lawgiver, was powerful, and remained in full force over seven hundred years; and it has not yet altogether ceased. The spirit of Washington inspires tlie American people to-day. Think, too, of a Simon Mennon, a Calvin, a Luther, a Wesley, or an Otterbein ! IIow important, then, that the deportment of the minister be marked with watchful sobriety ; that he be genial in his manners ; that he be gentlemanly in his bearing; that he be manly and honorable in all his intercourse with the people. Vulgar, ignorant, and dishonest preachers have been a burning shame, and a hinderance, to the cause of God. 7. He must be a man of earnest conviction. This will give him character and influence. The Savior said to his disciples, "Have faith in God," or, as the margin reads, "Have the faith of God." This is an important injunction. A man must be- lieve, and believe deeply, what he teaches. His faith, too, must be of the right kind. And the higher the degree the better. False doctrine is a cankerous sore. Taught, or untaught, it will eat upon the soul and the outer life like rust. It will take the point and edge from a man's public eftorts, though it lie quietly in the heart. It is hard acting against one's convictions. A man ought to tirnily and fully believe what he speaks, and speak what he believes. Hence it is important that a minister believe right. Then, with Christ, he can say, "In secret have I said nothing." The secret feelings, aspirations, and impressions of his heart will man- ifest themselves on all proper occasions in public life, but he must use discretion in their utterance. The preacher ought to be a man of full, broad, well- developed, and deeply-set convictions. " It may or 172 CHRISTIAN CO-OPERATION may not be so" will not do. He ought to be able, from the deep recesses of his soul, to say, "Amen, amen, I say unto you." It is so! it is so! "Is he sound in doctrine?" is a question of no small import to people and preacher. The ministry is not a mere business that a man takes ir. a me- chanical way. The mind, the heart, the life must be in it. His words are not merely to be the reflex of the opinions of those who hear, but they are to be drawn from God's truth, made a part and parcel of his own nature, and should well up as the spon- taneous outflowing of an earnest soul. Half-way beliefs and accommodational preaching to suit the times and the people, though well meant on the part of those who indulge in them, are crippling the energies of the Christian church. The best way, perhaps, to guard the church from false doc- trine, is to see that those who do the teaching are sound in the faith. We aim to secure this end by the examinations which candidates for the ministry are required to pass from year to year, until they are ordained to the oiSce of elder in the church of Christ. Too much care can not be taken in this matter; yet due allowance ought to be made for diftcrcnces of opinion on points which do not in- volve any fundamental principle. Dogmatism is schismatic; laxity is corru])ting. A little severity at the right time may check a flood of error, but a supercilious exactitude may crush a rising genius. IV. Parity of Ministers. Parity is derived from the Latin word 2)ar, which signifles equal. It means equalit}^ or like state or degree ; not inferior to another in order or radical position. And the idea here advanced is that, in a certain and very im})ortant sense, all ministers of IN ACTUAL LIFE. 173 the gospel are on an eqaality. There ia no such thing as superior and inferior orders of ministers taught in the Bible. There are helps, of course, in the church. But a man is either a recognized preacher, or he is not. And having passed through his course of study, trial, and examination, and be- ing once ordained by the laying on of the hands of the presbytery, there is an end of the matter so far as this candidate is concerned, as long as his doc- trine and life are conformable to the gospel of Christ. The three ordinations of deacon, elder, and bishop we do not understand to be taught in the word of God. A deacon is a secular, and an elder a spiritual officer in the church. They are not two orders in the same office. In Acts xx. 17, it is said that Paul sent from Miletus to Ephesus for the elders of the church. The word here in the Greek is ■preshateros, and is properly translated elders. In verse twenty-eight these same persons are called episcopouSy from which our word episcopal comes, and means overseers, superintendents, or bishops. So it will be seen that the same persons are, by the same speaker, on the same occasion, called inditfer- ently elders or bishops. Presbyter comes from the word presbuteros, and means the same as elder. In Titus i. 5, Paul says he left this son in the common faith in Crete to ordain elders in every city. But in the seventh verse, when describing the character of these same persons, he calls them bishops. We there- fore conclude that there is but one order of ministers in the Christian church ; that these words elder, presbyter, and bishop, refer to the same order, being used to express difterent phases of the ministerial character. JSlder, or presbyter, refers to the qual- ities of age, experience, and wisdom ; bishop refers to the authority in overseeing, superintending, and ruling. (I. Peter v. 1-3 ; Phil. i. 1.) 174 CHRISTIAN CO-OPERATION V. Definition of Terms. 1. All exhorter is one who is thought to have character, talent, and ability for such work, and carries a written permission to exercise himself in earnest talk to warn men to llee from the wrath to come, to stir up the people against sin, and stimu- late them to the exercise of diligence, patience, hope, cheerfulness, and good works. " The pri- mary sense of exhort seems to he, to excite, to give strength, spirit, or courage." And so long as we are surrounded by so many evil influences, and are so much inclined to apathy, there will be a demand for men to incite us by words, to urge us by argu- ments to good deeds and a laudable course of action. 2. A licentiate is one who is studying for the regular ministry. He has not as yet taken orders, but has a permit to exercise himself to the extent of his ability in exhorting, preaching, holding meetings, and in pastoral labor. He may be under the direction of the quarterly or annual conference. But he can not solemnize marriages (except in special cases), administer the sacraments, or assist in ordination. He is simply a layman who thinks he ought to preach, carrying from the church a written permission to exercise himself to a certain extent, and thus test his fitness for the work of the ministry. He pursues a regular and prescribed course of study under the quarterly or annual con- ference, is subjected to annual examinations, and is advanced to the next year's course of reading, or is directed to review the past year's course as the examining committee thinks best, judging from his proficiency in his studies and labors. 3. A local preacher is a licentiate or an elder who does not take any regular work from tlie con- IN ACTUAL LIFE. 175 ference, but exercises himself in a local capacity, as opportunity may offer. These are. usually such whose circumstances will not permit them to de- vote themselves exclusively to the work of the ministry. They are helps in the church, and ren- der efficient service in the territory where they reside. 4. A local elder is also a local preacher. But he is invariably a member of some annual conference, and has been ordained to the office of an elder in the church of Christ, but does not itinerate or travel under appointment from the annual confer- ence. 5. An itinerant is a minister in the regular work. He travels from year to year, unless excused, under the direction of the presiding elder, or the annual or General Conference. He is what the Bible would call an evangelist or a pastor. These two offices are filled by our itinerants. They are tlie most important class of men we have, having given themselves to the work without reserve. They are expected to devote their whole time to the spread of the gospel. The advancement of the cause depends, in a large measure, upon their ener- gy, efficiency, management, and labors. 6. A presiding elder is an elder who has the charge, oversight, or superintendence of a certain number of fields of labor. He travels over this dis- trict, preaches, helps to administer discipline, coun- sels with the pastors and members as to the best methods of advancing the cause, appoints the quar- terly and camp meetings, superintends in the quar- terly conferences, helps to station the preachers, and administers the ordinances of God's house. He is an elder with a specific kind of work assigned to him. At present many inexperienced preachers must be used to supply the demands for preaching. In con- 176 CHRISTIAN CO-OPERATION sequence of this, superintendents are necessary. The pastors need help at their sacramental meetings. They always find this in the presiding elder; The people Avant a change. This arrangement gives them a change every three months for the Sabbath service. It gives the preacher-in-charge compan- ionship, such as every man needs in his own sphere in life. 7. A bishop is an elder elected for four years to superintend a number of conferences and churches. This is not a distinct order of ministers. We often call them simply superintendents. This is a proper designation. VI. The Duties of Ministers. 1. By reading, study, and prayer to qualify themselves for their work. (I. Tim. iv. 13.) 2. To engage in the work heartily, willingly, and for the glory of God. (I. Peter v. 2 ; I. Cor. X. 31.) 3. To feed the flock of God. The minister is a shepherd. The souls of men need food — the good word of God — the bread of heaven. The ministers must dispense this bread of life. (John xxi. 15-17; I. Peter v. 2 ; Acts xx. 28.) 4. To rule over the church of Christ in the fear of God, but not to lord it over God's heritage, (L Timothy iii. 5; v. 17; Hebrews xiii. 7, 17; 1. Peter v. 3.) 5. To be watchmen over the church of Christ. (Heb. xiii. 17; I. Tim. iv. 1-5.) 6. Labor to extend the Redeemer's kingdom. IN ACTUAL LIFE. 177 VII. The Support of the Ministry. 1. The priests under the Jewish law got the meat-ottering. (Lev. vi. 14; ix. 10.) The sin-of- fering. (Lev. vi. 26.) The trespass-offering. (Lev. vii. 1-7.) The skin of the burnt-offering. (Lev. vii. 8.) The peace-oftering. (Lev. vii. 14 ; ]N um. V. 9, 10.) In the eighteenth chapter of l^umbers there is a concise statement of the living of the priests, commencing at the eighth verse and con- tinuing to the end of the chapter. It is worth the reading. (Deut. xviii. 1 ; See also Clarke's Com- mentaries on Genesis xxviii. at the end.) 2. The law of the New Testament. "The workman is worthy of his meat." (Matt. x. 10.) "The laborer is worthy of his hire." (Luke x. 7; see I. Cor. ix., especially the 14th verse.) " Even so hath the Lord ordained that they which preach the gospel should live of the gospel." "Let him that is taught in the word communicate unto him that teacheth in all good things." (Gal. vi. 6.) This evidently means that the ministry should be amply supported. (See also I. Tim. vi. 17, 18; Acts xxviii. 10 ; Matt. ii. 11.) 3. The law of our churches. It is made the duty of each member to pay toward the support of the itinerant ministry, quarterly, or oftener if need be, in proportion as the Lord hath prospered him. Otterbein was a settled pastor. His wants were supplied by the church at Baltimore. This was his charge. The early ministers did not devote them- selves entirely to the work, and made but few changes. Men's expenses then were much less than now. The early ministers were mostly mission- aries, embarking in a new enterprise. They were at little expense for education or outfit, and were willing to make sacrifices for conscience' sake. 12 178 CHRISTIAN CO-OPERATION The evangelist who devotes himself exclusively to the work, unless he has an ample fortune to spend, must be supported by the peo[)le. This is the Bible doctrine. The churches which support their min- isters best will succeed. God, the institutions of the church, and the ministers have demands on the property of the membership. The minister may bestow his labors on the church if he chooses. This is his privilege. He also has the right to de- mand pay. The church can not with impunity re- fuse to pay the just demands of those who labor among them in word and doctrine. It is a debt that must be paid, not grudgingly, but freely and willingly. It is an obligation that rests upon the church. Refusal will bring leanness of soul, bond- age to sin, and paralysis to the cause. VARIETY IN THE MINISTRY. Care should be taken to encourage men of differ- ent mental and sensational developments. Thus will monotony be avoided in public administrations. Thus various classes of minds in the community may be interested and fed on divine things. By it we will have a better development of theoretical and practical Christianity. Variety is seen every- where in nature, in art, and in science. Why not realize it in religion, and in the ministr}-? We look too much to our own pleasure, and not enough to our religious profit. We ought to encourage every degree and variety of talent at all fit for this work. The man who pleases our tastes least may benefit us most by stirring up and exercising some dormant or undeveloped faculty. Under the sensational man our feelings may be developed. The logical man will cultivate our reason. The liistorical man will furnish us with facts. The IN ACTUAL LIFE. 179 didactic preacher will teach us. The sons of thun- der will awaken our fears and put a restraint upon our passions. The fault-finder may point out our errors. The sons of consolation will bring the healing balm to our souls. The Johns will dis- course to us of love, while Paul will reason, and James and Jude denounce. We should love all, hear all, appreciate all, support all, that they may continue in the ministry and finish their work, and instrumentally save the souls of the people. CHAPTER VIL EDUCATION IN THE CHURCH. I. An Identified Idea. The Hebrew is emphatically a sign language. Its alphabet is a group of pictures, which, if it were not for the sanctity that hangs around it on account of the record it has made, might be called a fit companion of the child's primer. It is a sys- tem of object lessons, designed, in ruder ages, to convey to the minds of men important instruction in domestic and public economy, politics, ethics, and religion. In modern " object lessons," we see an eitbrt to return to this ancient and venerable mode of teaching. The Hebrew language abounds in figures ot speech. It pictures thought in nature's gayest habiliments. The mental images of that people 180 CHRISTIAN CO-OPERATION come to ns dressed in the scenes of the Holy Land. Ancient Palestine still lives in her sacred record. In those pages, her sky still dazzles in splendor. Her " heavens declare the glory of God, and the firmament showeth his handiwork." Her hills still skip like lambs and fatlings. Her plains, deep ravines, nooks and hill-sides, in those pages, still smile with plenty. " The tall cedars of Lebanon " wave in all their ancient grandeur. Her lakes lie among the mountains, smiliug in the sun, or they swell and rush, and roar and foam in the furious storms. Her rivers bellow down their rocky and angling channels. Her temple of gold and jems is. imperishable. It stands, a substantial reality be- fore the mind, in that inimitable word-picture in the book of Chronicles. The queen of Sheba is gone, but her words and the sights she saw are cut too deeply in the brow of time to be efl'aced. The cups and pots, and brazen vessels, and tongs, and snuffers, and candlesticks of gold, and spoons, and censers, and tables, and oxen, &c., stand before us in living colors. It all looks so beautiful, so life- like, we love to linger about and feast our eyes on the picture. Well, it may do us good to indulge our tastes a little. Let us copy, and note the strength of expression, the boldness of thought, the material dressing, and the happy effect of a well-chosen circumlocution : "Happy is the man that findcth wisdom, and the man that getteth understanding : for the mer- chandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things thou canst desire are not to be compared unto her. Length of days is in her right hand; and in her left hand riches and honor. Her ways are ways of pleasantness, and all her paths are peace. She is a IN ACTUAL LIFE. 181 tree of life to them that lay hold upon her : and happy is every one that retaineth her. The Lord by wisdom hath founded the earth ; by understand- ing hath he established the heavens. By his knowledge the depths are broken up, and the clouds drop down the dew." (Prov. iii. 13-20.) What deep thoughts, what sublime sentiments often lie hid in Chaldee and Hebrew roots. Would that I could turn the keys. My soul pants for a sight of the mysteries in those uncouth forms. Are they lost to us? It can not be. Yet some would lock them up eternally to all common minds. Are not some of those ideas in other tongues? It may be. We will look : " Happy is the man that findeth." This I can comprehend. Thank God for the promise. We may find. Look there ! An im- age, a figure of beauty, a host comes ! Let us flee ! No, no ! we will not be frightened ! Let us stand to our post ! Oh, now we know. It is plain. The forms are familiar. Thank God for a dream, a hope, a shadow, a glimpse, a full but strange view, and finally a beautiful recognition of truth. Ah ! we are not among the tombs where ghosts frighten the soul, though we be in the region of the dead lan- guages. Living thought is here. Facts which we can not ignore force themselves upon us with all the weight of six thousand year?. These are, that man is an intelligent being with a high duty, an eternal destiny ; that he has an ex- pansive mind capable of an indefinite development; that he must be taught, and that this is best done by systematic work; that he is controlled in a large measure by his surroundings; that he may be el- evated and refined, or degraded and sensualized; that he has a wonderful power of adaptation, and may be fitted for any station in life, or may be in- ured to almost any hardship, toil, condition, or 182 CHRISTIAN CO-OPERATION climate ; and, finally, that he is capable of becoming much more than he is, both in this lite and in the life to come, and consequently, that man is a com- pound and complex being, made for a life iu two worlds, and that if we would meet his wants we must know that he has an outer and inner nature, demanding physical and spiritual aliment. These thoughts, so large in comprehension, so wide in practice, are held up to our view in the hackneyed word education. This term, though trite, opens to us entrancing scenes of mind, soul, and life beauty. It is a fit symbol for a world ot wisdom and understanding. Own truly what this common term indicates, and you have the magic key which unlocks every drawer approachable in the whole domain of God. Coined for our mother tongue, from two Latin words E and duco, and bearing their meaning, it signifies drawing or lead- ing out the soul after spiritual good, the mind after true knowledge, and the body after physical vigor. It opens to us channels of thought that lose them- selves in the sIvy, and carry the soul away on flights of substantial bliss more delightsome than the atmosphere of Eden or ITesporides. It points the longing spirit away to that far-oii" land where is found the fabled fountain which gives to those who bathe in its waters eternal youth. It leads man in the shining pathway that ends in the broad acres of l)lissful immortality. "We have before us, seemingly, two subjects. SoV onion defines the one. He calls it "wisdom" and "understanding." It is a comi)Ound subject. We define the other. It is education. Oar work is very imperfect. But the subjects are one. Who can donl)t the identity? Expansion may help us. There is an Eden state for man. All is not lost. He may again breathe a pure and heavenly atmos- IN ACTUAL LIFE. 183 phere. In Christ he may gain what he lost in Adam. The heart sighs after happiness. The world runs mad after this state of mind. It is sought in a thousand wa} s. It often eludes their grasp. And many know not what happiness is. It is that satisfaction which the mind has in the enjoyment of real good. Happiness is absolute and relativ^e. The first can not be obtained here. It lies beyond the river. The second is ours to possess and enjoy; for we read that '■'■happy is the man," or, the man is happy. Tliis is a fact. The Bible points out the way; walk ye in it. If the great de- sire of the human heart be happiness, and the Bi- ble points out the only true way to insure this state of mind and life, then those who aim to take the Bible from our system of education must be counted the enemies of the race. Wisdom. The original of this term is variously translated. Its prominent renderings are, "that which is enterprise, completeness, substance, the whole constitution, wisdom, law, sound wisdom, solid, complete happiness, solidity of reason and truth, the complete total sum." Its special and lit- eral meaning is said to be substance or essence. Its popular meaning in the English language is "the right use of knowledge," the proper adapta- tion of means to an end. Understanding is that state of the mind which apprehends the true rela- tion of things. It is the passive part of wisdom. Understanding is right knowledge ; wisdom is right action. The one is mental furniture; the other is the adjusting of that furniture to the proper ends in life. And yet the book that corrects the judg- ment, informs the understanding, teaches sound ^^^sdom and discretion, that points out the true way to attain the best ends in life, is by some to be ex- cluded from the schools. O Infidelity and Rome ! what do ye? 184 CHRISTIAN CO-OPERATION Men are not born scholars. Sages come by toil. Education is not a free gift; it is an acquisition. " He that would win must labor for the prize." Idlers can not loiter in the mart of knowledge. " Truth lies in a well." Only those who dip deep, and draw, enjoy the boon. "Much study is a weariness of the flesh." Industry, activity, ener- gy, and perseverance must be used in the pursuit of wisdom and understanding. Get an^jind imply action. "The fear of the Lord is the beginning of wisdom." No book is so well calculated to teach this fear of the Lord as God's own word. If man is to be started right in the race of life; if he is to be kept right ; if he is to have set before him proper motives for action, do not take away the Bible. Nothing else can till the place it occupies. We can not separate education and the Bible. Educa- tion is bound up in the Bible. They must fall and rise together. The success of the one is the suc- cess of the other. Take the Bible out of the schools and you take education out of them. If it were possible to have it so, what would education be without the Bible? Pray tell me. It would be a monstrous, distorted, inhuman thing, more fit for hdl than earth or heaven. Men need moral re- straint, moral culture, moral encouragement. They need just such motives as we find in the Bible. And those who seek to destroy the?e restraints and remove these motives are the worst enemies of mankind. They aim a death-blow at man's dear- est hopes in this life and in the life to come. Under the pretense of making man more free and happy, they are insidiously trying to i)ut upon his soul the heaviest chains of the most severe and galling slavery. They wish to bring his body into bond- age. " Whom the Son maketh free, shall be free indeed." They would poison man's cup of hap[)i- IN ACTUAL LIFE. 185 ness for time and eternity. To take God's book of wisdom and knowledge and understandinsi; from the schools is but one step. This accomplished, tliey will not stop. They hate God. They hate his word. They hate the souls of men. They hate truth. They hate all that is good. It is a contest between light and darkness. II. An Historical Resume. The following extract is taken from " The His- tory and Progress of Education," published by A. S. Barnes & Company, New York and Chicago, 1869, pp. 118, 119 : " In this brief sketch of the educa- tional condition of the nations unaffected by Chris- tianity, we can not fail to be impressed with the following facts: That education was universally considered as the privilege or perquisite of the higher classes alone ; that it was generally regarded as an affair of the state ; and its object was the preparation of the youth for a military, political, or priestly career; that the masses were purposely kept in the most abject ignorance, as thereby they were the more readily controlled by the intelligent few ; that in most countries the privilege of educa- tion was denied to the female sex, except in case of those who were unchaste; and that the motives of religion, morality, or philanthropy had no influence in the promotion of intellectual culture." "Hear, Israel : The Lord our God is one Lord : and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart : and thou shalt teach them diligently unto thy children, and shalt 186 CHRISTIAN CO-OPERATION talk of them wlien thou sittest in thine house, and when tliou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes." (Deut. vi. 4-8; see also Deut. xi. 18, 19, 20; Prov. iii. 13-20.) This we hear among the Jews. This people were diligently instructed in their law. Their system of education comprehended re- ligion, to which I have just referred, literature, and politics. They also had a knowledge of the me- chanical arts, and of agriculture. History and chronology are combined in the book of Moses, etc. They made musical instru- ments and played upon them. Hence they were not ignorant of the tine arts. They wrote i)oetry. Solomon exhibits much skill in moral philosophy. The book of Job shows a knowledge of science; They had a knowledge of surveying and mensura- tion. Arithmetical numbers are frequently referred to. Josephus speaks of school-teachers and of per- sons who devoted themselves to the training of tlie young. After the Babylonish captivity the Jews seem to have been more careful in the education of their young. They attributed that calamity to their neglect in this matter. They went so far as to confer a kind of academical degree on the pupils in these Jewish seminaries. (Jahn's Bib. Arch., p. 118.) Mosheim says, "It is indeed worthy of observa- tion, that, corrupted as the Jews were with the er- rors and superstitions of the neighboring nations, they still preserved a zealous attachment to the law of Moses, and were exceedingly careful that it should not suffer any diminution of its credit, or lose the least degree of veneration due to its divine authority. Hence synagogues were erected through IN ACTUAL LIFE. 187 out the province of Judea, in which the people as- sembled for the purposes of divine worship, and to hear their doctors explain and interpret the Holy Scriptures. There were, besides, in the more pop- ulous towns, public schools, in which learned men were appointed to instruct the youth in divine things, and also in other branches of science. And it is beyond all doubt that these institutions con- tributed to maintain the law in its primitive au- thority, and to stem the torrent of iniquity." (Ch. Hist., p. 8.) This state of things Christ never censured, but followed in the same line of thought, and made it a leading part of his business to teach. Taking the disciples as rough stones from the quarry, he so trained and dressed them through a term of three years that they became the master-spirits of the age. In consonance with this, "the early Christians took all possible care to accustom their children to the study of the Scriptures, and to instruct them in the doctrines of their holy religion ; and schools were everywhere erected for this purpose, even from the very commencement of the Christian church." They also had schools of a higher grade for those of riper years, especially for those who aspired to the office of teacher in the early church. St. John had one of this kind at Ephesus; Polycarp at Smyrna. The world-renowned catechetical school at Alexandria in Egypt is supposed to have been erected by St. Mark. (Mosheim, p. 25.) III. Our Educational Facilities. The good Otterbein was a fine scholar. This must not be forgotten by his followers. He was 188 CHRISTIAN CO-OPERATION learned in German, Latin, Hebrew, Greek, pliilos- ophy, and theology. His accepting men of less culture in the ministry was a necessity, for the harvest truly was plenteous and the laborers but few. In the tenth section of the old Baltimore church- book we read as follows : " The church to establish and maintain a German school, as soon as possible; the vestry to spare no eftbrt to procure the most competent teachers, and to devise such means and rules as will promote the best interests of the school." This speaks for itself. Is the Baltimore church carrying out the earnest wish of its founder? Parents are exhorted in the Discipline to pray with their children morning and evening, and to set them an example in all the Christian virtues. There ought also to be added to this seetion — " and, to the best of their abilities, diligently instruct them in the doctrines of God's word." Again : the question is asked, " What shall be done for the benefit of the rising generation ? Answer. Let him who is in any way zealous for God and the souls of men, begin the work imme- diately. Wherever children are found, speak freely to them and instruct them diligently; exhort them to be good, and pray with them, earnestly yet simply and plainly, that they may learn to know their Creator and Redeemer in the days of their youth." A number of books and papers are now pub lished by us at Dayton, Ohio, and elsewhere. These are very important aids in mental and moral cult- ure. And as the demand grows the facilities in- crease. In another part of this work will be seen a full statement of this enterprise. Our Sabbath-schools must not be forgotten. They were at first wholly on the union plan. Then IN ACTUAL LIFE. 189 they assumed a kind of inorganic independent shape. Now they are being rapidly systematized, are gathering a permanent fund for mission and publication work, and are being supplied four times a month with papers; also, the "Lesson Leaves" and monthly Bible Teacher. These schools are do- ing a good work, and are securing excellent results in moral culture and religious development. Literary schools are springing up among us in different parts of the country, and are doing good service in the cause of education. Our impress has perhaps never been more sensibly felt than since we have been sending men out from these schools. They are well worthy the patronage of all those who have the interests of the cause at heart. The more our young people, and others (for they are open to all), crowd these halls of learning the better will it be for the country and the church. The Bi- ble, the history of the past, the experience of the present age, and the demands which loom up in the future, all speak in favor of a high degree of mental, physical, and moral culture, just such as these schools propose to give. The Scripture Compend, published by authority of the General Conference, and containing forty- six pages and one hundred and forty one questions, is a small book worth about ten cents, designed to go over, in the form of questions and answers, the leading points of doctrine in the Holy Scriptures. It is something that should be in every family and in the hands of every child. It is really a cat- echism under another name. It may be an excellent help to parents and Sabbath-school teachers in com- municating religious instruction to children. It is so now, it has been so in the past, and will likely be so in the future, that ministers are in a great measure the educators of the age. Efforts 190 CHRISTIAN CO-OPERATION have been made to drive tliem out of this fiehl, l)ut with little success. Tliey are peculiarly fitted tor this work by habits of thought, social position, moral character, and acquired ability. And as the trainins: of the head and heart are so intimately connected it is not difiicult to see how a minister of the gospel may easily fall into teaching science. It has never been proved wrong for him to do so, es- pecially as he can make it subservient to the great work of saving souls. Among us, four years are given to a full course of preparation for the min- istry. This requires the reading of some fifteen books, with a recommendation to read some sixteen more, and includes some six examinations. Those who have received a theological training in some school are not required to take this course. The object of the above prescribed course is to furnish men competent to teach and defend the doctrine they would advocate, and if pursued as it should be, will at least furnish us with first-class religious educators. IV. Condensed Arguments. I. God is wise. He is our example. He is the object of our worship. We become assimilated to the oliject which we worship. As we become more godlike we must necessarily become more wise. (I. !Sam. ii. 3; Job xxi. 22; Psalms Ixxiii. 1; xciv. 10; Prov. ii. 6, 7; iii. 19.) II. God made man .wise. He made him in his own image. As God is wise, man made in his im- age must have been wise also. ]Iis vast knowledge and wisdom are evinced in appropriately naming all the animals, by knowing their natures and ends, IN ACTUAL LIFE. 191 by recognizing at once the true character and sphere of Eve. God made man very good. Wis- dom was a part of that goodness. Hence we con- chide that since God made man wise he must desire him to be so. III. When man lost his primitive character by sin, God at once set a plan on foot to restore him to his lost estate. He gave him laws, teachers, ex- amples, and a Redeemer, that he might "renew him in knowledge after the image of him that created' him." To suppose that God delights in ignorance when he has taken such pains to teach him wisdom and knowledge is the height of presumption. God desires man to be wise, or he would not try to make him so. IV. Those whom God delights to honor are al- most invariably men of cultivation — men of wisdom. Thus we have honorable mention made of Abra- ham, Moses, Joshua, Samuel, David, Solomon, Daniel, and Paul. If God was opposed to mental and soul culture, why does he hold up to our view such illustrious examples of wisdom ? V. When God wished a deliverer for his people Israel from the bondage of Egypt he did not choose an ignoramus. He chose a man " learned in all the wisdom of the Egyptians." He laid open, too, be- fore him the deep mysteries of heaven, and talked with him face to face. VI. Solomon asked of God wisdom, " an un- derstanding heart;" and it so pleased the Lord that he not only gave him wisdom, but also added what he did not ask — "both riches and honor." (I. Kings iii. 5-15.) The most easy inference is that if God was pleased with Solomon for making such a prayer, he will also be pleased with us if we make the same request. VII. " For the Lord sriveth wisdom : out of his 192 CHRISTIAN CO-OPERATION moutli cometli knowledge and understanding," (Prov. ii. 6.) Wisdom is the right use of knowl- edge. Since wisdom, knowledge, and understand- ing come from God, they must be good and desira- ble. We infer that God is pleased when we possess these qualifications. What God gives is good. From him cometh every good and every perfect gift. To say that we are not to take what God giveth is to tell a palpable falsehood. VIII. The encomiums that God passes upon wisdom shows us that he desires us to possess it. "Wisdom is above rubies." (Prov. xxviii, 18.) "Wisdom is the principal thing." (Prov. iv. 7.) "Wisdom is too high for fools." (Prov. xxiv. 7.) "Wisdom is better than strength." (Eccl. ix. 16.) "Wisdom is justified of her children." (Matt. xi. 19; Luke vii. 35.) IX. The exhortations of the Bible. "Apply thine heart to instruction, and thine ear to the words of knowledge." (Prov. xxiii. 12.) " My son, if thou wilt receive my words, and hide my com- mandments with thee; so that thou incline thine ear unto wisdom, and apply thy heart to under- standing; yea, if thou criest after /mowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures ; then slialt thou understand the fear of the Lord, and find the knowledge of God." (Prov. ii. 1-5.) This last quotation is so beautiful that I was prompted to give it at length. Cer- tainly the words "commandments," "wisdom," "knowledge," and "understanding" must amount to what is called in modern phraseology, education, or the due development of the mind, soul, body, and influence. Could language be used if God de- sired men to be in mental and spiritual darkness? " Get wisdom, get understanding." " Wisdom is IN ACTUAL LIFE. 193 the priucipal thing; therefore get wisdom: and with all thy getting get understanding." X. The character of those who oppose educa- tion is an argument in its favor. They are ignorant men, or men who have some wicked or selfish ends to accomplish through the ignorance of oth- ers. Solomon says, "Fools hate knowledge." This is a true testimony, corroborated by the history of the world. Again he says, " Wise men lay up knowledge, but the mouth of the foolish is near destruction." XI. We are encouraged and taught to pray for wisdom. The case of Solomon (I. Kings iii. 9) is a noted example. The psalmist says (cxix. 66) ^ " Teach me good judgment and knowledge." No- tice the substance of this prayer. First : He desires a teacher. Second : To be taught. Third : To have good communicated to him — not evil. Fourth : He would have his judgment strengthened. Fifth: He would have knoiuledge imparted to him. This is the true course of instruction. XII. Generally speaking, those nations, bodies of men, and individuals that attend to the true de- velopment of the mind, soul, and body, that pay at- tention to philosophy, morals, and medicine, are far in advance of those who neglect these things — they are happier and more prosperous. 13 PART III. THE EVOLUTION. DOCTRINE, CONSTITUTION, AND DISCIPLINE OF THE UNITED BRETHREN IN CHRIST, SYSTEMATICALLY ARRANGED. Additions Marked [ ]. To many, this plan of co-operative labor among Christian churches will not be new. Many will see it here for the first time. Hence we give it entire. It is arranged top- ically, and may be useful for reference. Its success amid many difficulties should entitle it to a candid consideration, and further trial in Christian effort. Adopting a new the- ory with the idea of working it up to a success has but produced division in the past, and it will do so in the fu- ture. If a feasible plan which will admit of necessary modifications can be found already in existence, it will be far better to adopt it than to go after some new scheme, however plausible it may appear. That will tend to unify — this to divide. The following system is presented for adoption. The reader may find something to censure, and much to approve. PART III.— The Evolution. CHAPTER I. THE CONFESSION OF FAITH. In the name of God we declare and confess before all men, that we believe in the only true God, the Father, the Son and the Holy Ghost, that these three are one : the Father in the Son, the Son in the Father, and the Holy Ghost equal in essence or being with both; that this triune God created the heavens and the earth, and all that in them is, visible as well as invisible, and furthermore sustains, governs, protects, and supports the same. [Exodus iii. 14; Isa. xliv. 6; xlviii. 12; Rev. i. 8, 11; Deut. vi. 43 Mark xii. 29; Exod. XX. 2, 3; Isa. xlii. 8; John xvii. 3, 11; x. 30; iv. 23, 24; I. John V. 7; Gal. iii. 20; John xiv. 26; Luke xii. 12; Heb. iii. 7, S; Gen. i. i; Psalms cxlviii. 5; Eph. iii. 9; Col. i. 16; Rev. iv. 11; x. 6; I. Sam. ii., especially verse 8; Job xxvi. 7; Psalms xxxiii. 5; Gen. xviii. 25; Exod. xix. 5; Psalms xlvii. i, 7; Jas. i. 17; Acts xiv. 15; I. Cor. viii. 6; Heb. i. 3.] We believe in Jesus Christ; that he is very God and man; that he became incarnate by the power of the Holy Ghost in the Virgin Mary, and was born of her; that he is the Savior and Mediator of the whole human race, if they with full faith in him accept the grace proffered in Jesus; that this Jesus suffered and died on the cross for us, was buried, arose again on the third day, ascended into heaven, and sitteth on the right hand of God, to intercede for us, 198 CHRISTIAN CO-OPERATION and that he shall come again at the last day, to judge the quick and the dead. [John i. i; xx. 28; x. 30; Heb. 1. 8; Sam. V. 19; Psalms xlv. 6; I. John v. 20; i. 14; Acts xiii. 30-38; I. Tim. iii. 16; Matt, i, 18, 20; Luke i. 35; Matt. i. 25; Luke ii.; Isa. xlv. 22; Ezekiel xxviii., especially verse 32; Rev, xxii. 17; II. Cor. v. 14, 15; Rom. v., especially verse 18; Acts xvi. 31; Matt, xvii., and xviii.; Mark xv. and xvi.; Luke xxiii. and xxiv.; John xix., xx., and xxi.; Mark xiv. 62; xvi. 19; Luke xxii. 69; Heb. i. 3; viii. i; X. 12; xii. 2; I. Peter iii. 22; 1. Tim. iv. i; I. Pe- ter iv. 5; Rom. xiv. 10; II. Cor. v. 10.] We believe in the Holy Ghost; that he is equal in being with the Father and the Son, and that he comforts the faithful, and guides them into all truth. [Matt, xxviii. 19; Mark xiii. 11; Luke xii. 12; John xiv. 26; Acts ii. 4; also iv. 31; Rom v. 5 ; I. Cor. ii. 13; Heb. x. 15; I. John V. 7 ; Titus iii. 5, etc.] We believe in a holy Christian church, the communion of saints, the resurrection of the body, and life everlasting. [Matt. xvi. 18; Acts ii. 47; Eph. i. 22; v. 23, 24, 25, 27, 32; Col. i. 18, 24; John X. 16; xvii. 11, 21; I. Cor. x. 13 ; iii 3-6; xi. 17, 18; John v. 24-29; Acts'iv. 2; Rom. vi. 5; I. Cor. XV. ; Heb vi. 2; Dan. xii. 2; Matt. xviv. 29; Luke xviii. 30; John iii. 16; Rom. vi. 22; Gal. vi. 8; I. Tim. i. 16.] We believe that the Holy Bible, Old and New Testa- ment, is the word of God ; that it contains the only true way to our salvation ; that every true Christian is bound to acknowledge and receive it with the influence of the Spirit of God, as the only rule and guide ; and that without faith in Jesus Christ, true repentance, forgiveness of sins, and following aiter Christ, no one can l)e a true Christian. [John xvii. 17; I. Cor. i. 21; II. Tim. iii. 16; John xiv. 23; I. John ii. 3-6; read all of I. John; Heb. xi. 6; Luke xiii. 3, 5; Acts ii. 38; iii. 19; xvii. 30; Luke xxiv. 47; John iii- 3, 5, 75 Matt. vi. 12; Luke xi. 4.] We also believe that what is contained in tlie Holy Scriptures, to-wit: the fall in Adam and redemption through Jesus Christ, shall be preached throughout the world. [Ps. ii. 8; Matt, xxviii. 19, 20; Mark xvi. 15; Luke xxvi. 47.] IN ACTUAL LIFE. 199 We believe that the ordinances, viz: baptism and the re- membrance of the sufferings and death of our Lord Jesus Christ, are to be in use, and practiced by all Christian so- cieties; and that it is incumbent on all the children of God particularly to practice them; but the manner in which ought always to be left to the judgment and understanding of every individual. Also the example of washing feet is left to the judgment of every one, to practice or not: but it is not becoming for any of our preachers or members to traduce any of their brethren whose judgment and under- standing in these respects is different from their own, either in public or private. Whosoever shall make himself guilty in this respect, shall be considered a traducer of his brethren, and shall be answerable for the same. [Col. ii. 12; Matt. iii. 16; Mark xvi. 16; Luke iii. 21; Acts ii. 41; Gal. iii. 27; Matt. xxvi. 26-30; Mark xiv. 22-26; Luke xxii. 14-20; I. Cor. xi. 23-29; and xiii.] CHAPTER II. CONSTITUTION We, the members of the Church of the United Breth- ren IN Christ, in the name of God, do, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, as well as to produce and secure a uniform mode of action, in faith and practice, also to de- fine the powers and the business of quarterly, annual, and general conferences, as recognized by this Church, ordain the following articles of Constitution. ARTICLE I. Section i. All ecclesiastical power herein granted, to make or repeal any rule of discipline, is vested in a general 200 CHRISTIAN CO-OPERATION conference, which shall consist of elders, elected by the members in every conference district throughout the soci- ety; provided, however, such elders shall have stood in that capacity three years, in the conference district to which they belong. Sec. 2. General Conference is to be held every four years; the bishops to be considered members and presid- ing officers. Sec. 3. Each annual conference shall place before the society the names of all the elders eligible to membership in the General Conference. ARTICLE II. Section, i. The General Conference shall define the boundaries of the annual conferences. Sec 2. The General Conference shall, at every session, elect bishops from among the elders throughout the Church, wko have stood six years in that capacity. Sec. 3. The business of each annual conference shall be done strictly according to Discii)line; and any annual conference acting contrary thereunto, shall, by impeach- ment, be tried by the General Conference. Sec. 4. No rule or ordinance shall at any time be pass- ed, to change or do away the Confession of Faith as it now stands, nor to destroy the itinerant plan. Sec. 5. There shall no rule be adopted that will infringe upon the rights of any as it relates to the mode of baptism, the sacrament of the Lord's supper, or the washing of feet. Sec. 6. There shall be no rule made that will deprive local preachers of their votes in the annual conferences to which they severally belong. Sec. 7. There shall be no connection with secret combina- tions, nor shall involuntary servitude be tolerated in anyway. Sec. 8. The right of appeal shall be inviolate. ARTICLE III. The right, title, interest, and claim of all property, whether consisting in lots of ground, meeting-houses, leg- IN ACTUAL LIFE. 201 acies. bequests or donations of any kind, obtained by pur- chase or otherwise, by any person or persons, for the use, benefit, and behoof of the Church of the United Brethren in Christ, is hereby fully recognized and held to be the property of the Church aforesaid. ARTICLE IV. There shall be no alteration of the foregoing constitution, unless by request of two thirds of the whole society. CHAPTER III. THE MEMBERSHIP. SECTION I. Address by the First General Cofiferetice, convened near Mt. Pleasant, Pennsylvania, June 6, 1815. God is a God of order, but where there is no order nor church discipline the spirit of love and charity will be lost. Therefore, brethren, we beseech you to follow the ex- ample of our Lord, as it is written, " Be kindly affectioned one to another with brotherly love; in honor preferring one another. Let the mind be in you which was in Christ, who took upon him the form of a servant, humbled him- self, and became obedient unto death, even the death of the cross," that by his grace we may submit ourselves one to another in the fear of God. He who will not submit is in want of humble love. Jesus said,- "Whosoever will be chief among you, let him be your servant. By this shall 202 CHRISTIAN CO-OPERATION all men know that ye are my disciples, if ye have love one to another; and whoso loveth not his brother abideth in death." Let us walk in newness of life, that the prayer of our Lord may be answered in us; that we may be one in him, and that he may give us the glory which he gave to his disciples, that we may be one even as he and the Father are one. Therefore, beloved brethren, let us strive to be like-minded, having the same love, being of one accord, of one mind. Let no one speak or think evil of his brother, but pray God that he may grant us his Spirit and an ear- nest desire to lead a truly devoted life, to the honor and glory of his holy name. Amen. SECTION II. Reception of Members. When at any meeting a person makes known a design to become a member of our society, then the preacher pres- ent shall ask such person the following questions: 1. Do you believe the Bible to be the word of God ? 2. Have you experienced the pardon of your sins, and are you determined by the grace of God to save your soul? 3. Have you been baptized? If the answer is, I have not, then the preacher shall advise the person to attend to that duty as soon as practicable. 4. Are you willing to be governed by our Church dis- cipline? I. If the person answer the above questions in the affirmative, and no lawful objections be made by any mem- ber on account of immoral conduct, then the preacher shall give his right hand to such person as a member of our society, and record the name on the church or class book; but so long as any person can not answer the above tpies- tions in the affirmative, such person shall not be consid- ered in full membership, and shall have no vote in the society. IN ACTUAL LIFE. 203 SECTION III. Duties of Afcmbers. [i] 3. All members of this society shall acknowledge and confess that they believe the Bible to be the word of God; that they will henceforth strive, with all their hearts, to seek their eternal welfare in Christ Jesus, and work out their salvation with fear and trembling, to the end that they may be enabled lo flee from the tvrath to come, [2] 4. Every member shall endeavor to lead a good life; be diligent in prayer, particularly in private, and, for his own edification, attend, when practicable, all of our prayer and class meetings, and meetings for public wor- ship. [3] 5. Heads of families should never omit to pray with their families, mornings and evenings, and set them a good example in all the Christian virtues. [4] 6. Every one should strive to walk as in the pres- ence of God; also accustom himself to a close communion with God in all his emplo3'ments, and never speak evil of his fellow-beings, but practice love toward friend and foe, do good to the poor, and endeavor to be a follower of Jesus Christ indeed. [5] 7. Every one shall keep the Sabbath-day holy, as required in the word of God; neither buy nor sell, but spend the same in exercises of devotion, in reading and hearing the word of God, and with singing spiritual hymns to the honor and glory of God. [6] 8. It is the duty of every member to lead a quiet, peaceable, and godly life among men, as it becomes a Christian to live in peace, and be subject to the higher or ruling powers, as the word of God requires. [7] 9. It shall be the duty of all our members to en- courage our Sabbath-schools by their presence when prac- ticable, and always lend them their aid and influence. [8] 10. It is the duty ot all members of the Church to pay toward the support of the itinerant ministry, quarterly, or oftener if need be, in proportion to their ability, as 204 CHRISTIAN CO-OPERATION God has prospered them; for the Lord hath ordained that they who preach the gospel shall live by the gospel. I. Cor. ix. 14; I. Tim. V. 18. [9] II. Each member of our society should willingly and freely contribute quarterly, or oftener, if need be, as God has prospered him or her (I. Cor. xvi. 2), to the sup- port of the helpless poor. [I. John iii. 17; Ps. xli. i, 2.] SECTION IV. Utiion among Members and Christians in general. Let us be deeply sensible (from what we have known) of the evil of a division in principle, spirit, or practice, and of. the dreadful consequences to ourselves and others. If we are united, what can stand before us ? If we are di- vided, we shall injure ourselves, the work of God, and the souls of our people. What can be done in order to a closer union with each other? 1. Let us be deeply convinced of the absolute necessity of it. 2. Pray earnestly for and speak truly and freely to each other. 3, When we meet, let us never part without prayer, when practicable. 4, Take great care not to de- spise each other's gifts. 5. Never speak lightly of each other. 6. Let us defend each other's character in every- thing, so far as is consistent with truth. 7. Labor in honor, each preferring another before himself 8. We recommend a serious examination of the causes, evils, and cures 01 heart and church divisions. SECTION V. Administration of Discipline amoJig Members in general. [i. If I am conscious in my own heart of having wronged any one, though he know nothing of it, it is my duty before God to go to the injured one and make amend for the wrong to the extent of my ability. Matt, v. 23.] 2. If any person received under the watch-care of the Church shall cease to manifest a desire to seek the Lord, the IN ACTUAL LIFE. 205 preacher in charge, by the consent of the class, can, at any- time, after personal labor for their salvation by the preach- er in charge and class-leader, if unsuccessful, publicly drop the name of such seekers. [3. The rules in chapter iii. section 3,] are drawn up for the better regulation of our Church ; and we believe they are founded in the word of God, and incumbent on all who are members of our Church to observe. Should any violate or habitually neglect these rules, they shall be, by their re- spective class -leaders, admonished to reformation; and should they not reform, they shall be suspended or expelled, as the case may require, [4.] Qties. What shall be done when members trespass against each other ? Ans. '' If thy brother shall trespass against thee, go and tell him his fault between him and thee alone ; if he shall hear thee, thou hast gained thy brother ; but if he will MOt hear thee, then take with thee one or two more; and if he shall neglect to hear them, tell it unto the church ; but if he neglect to hear the church, let him be unto thee as a heathen man and a publican." [5.] Ques. What shall be done in case of members ac- cused of trespass or immoral conduct ? Ans. The class shall appoint one or more to visit the ac- cused brother or sister, and, if possible, reclaim him or her; but if unsuccessful, he or she shall be tried by the class to which they belong, or a select number thereof, chosen by the parties concerned, with the preacher in charge of the circuit or station, who shall be chairman; and if found guilty, the accused shall be expelled, unless satisfaction be given by an expression of repentance or otherwise. If the accused refuse to choose his committee-man, when properly notified, the quarterly conference shall choose a second person, and these two a third, which committee shall try the case and decide. Yet cases may happen where it would be expedient to choose a committee from any other class or classes than the one to which the parties belong; also, an elder may be chosen as chairman, should the preacher in charge deem it best to do so. But should any member be dissatisfied with the decision, an appeal may be had to the quarterly conference, by giving notice thereof 206 CHRISTIAN CO-OPERATION to the preacher in charge. In such case, howe\-er, the same persons shall not sit in judgment on the same case. [6.] Ques. What shall be done in cases of neglect of duty of any kind, imprudent conduct, indulging sinful tempers or words, or disobedience to the order and disci- pline of the Church? Ans. First, let private reproof be given by the preacher or leader; and if there be an acknowledgment of the fault and proper humiliation, the person may be borne with. On a second offense, the preacher or leader shall take with him one or two faithful members. On a third offense, let the case be brought before the Church or class, or a select committee; and if there be no satisfactory humiliation, the offender shall be expelled. In case of trial under this clause, the leader shall act in behalf of the Church; or if the leader be the offender, the steward shall act as prosecutor, [7.] Ques. What shall be done in case of disputes be- tween the members or preachers? Ans. The preacher to whom it shall be known shall in- quire into the circumstances of the case, and if necessary, shall recommend to the contending parties a reference, consisting of one arbiter, chosen by the plaintiff, and another by the defendant, and a third by these two; then these three are to decide. But, if either be dissatisfied with the decision, such may have a right to an appeal to the next quarterly conference for a second arbitration, where each party shall choose two arbiters, and the four shall choose a fifth, a decision of the majority of whom shall be final. Any person refusing to abide by this decision, and every member refusing, in case of debt or dispute, to refer the matter to arbitration when recommended to him by a preacher or leader, or who shall enter into a lawsuit with another member before these measures are taken, shall be exj)elled without further proc- ess, and his or her name be erased from the Church Record by the preacher in charge, or class-leader, except when the case is of such a nature as to require and justify a process at law, as executors or administrators, or when a mem ber is in danger of suffering an unexpected loss of property IN ACTUAL LIFE. 207 CHAPTER IV. ASSEMBLIES. SECTION I. The Weekly Meetmg. [This embraces the church proper, and is called in the Discipline "classes."] I. A class [church] shall consist of three or more mem- bers, who shall annually elect one member from their own or some other class, who shall be called their leader, and shall be elected before the ensuing annual conference. [His duties are as follows : ] [i.] He shall extend the freedom of our prayer and class meetings to all sincere and well-disposed persons who may desire to attend them. [2.] It shall be his duty to meet his class, in class or pray- er meeting, at least once a week, to speak to them concern- ing the spiritual welfare of their souls, and exhort them to unity and love. [3.] It shall be his duty to lead a pious life and set a godly example before his class [and all men] ; carefully study the Holy Scriptures, fully qualifying himself for the faithful per- formance of his duties as leader and counselor of his class. [4.] When any of his members are sick or delinquent in the performance of any of their duties as Christians he shall visit them, pray, or otherwise labor with them, as circum- stances may require. [5.] Every class-leader shall keep a record of the pro- ceedings of church trials, deaths, expulsions, and removals, in a book provided for that purpose ; and it shall be his duty, in case of an appeal, to send his record to the quar- terly conference. [6.] Any class-leader failing to discharge these duties may, on complaint, be removed by the quarterly conference. 208 CHRISTIAN CO-OPERATION The Steward, [i] 2. Every class shall annually elect (or, if the class prefer it, the preacher may appoint,) one who shall be called class-steward. Ques. What are the duties of a steward ? A71S. [2] I. He shall collect quarterly contributions, or oftener than quarterly, if needed, for the support of the traveling preachers. He shall keep an accurate account of the amount paid by each member of the class, in a book provided for that purpose, and report the same to each quarterly conference or official meeting. [3] 2. It shall also be his duty to provide the elements for sacrament. [4] 3. For the faithful discharge of his duties as steward of his class, he shall be accountable to the quarterly conference, which shall have power to dismiss him for official delin- quency. [4. To report to the leader the names of all members who neglect or refuse to pay their quarterage. 5. To as- sist, when called upon, in lifting public collections.] [3] 2. Classes shall be divided by a committee, con- sisting of the preacher in charge, and one or more breth- ren, elected by the Church or class at any place where it may be deemed necessary, 3. In case it becomes imprac- ticable to keep up an organization by the election of class officers, the members at such place shall be required to join the nearest class within six months; and any one failing to do so may be dropped. [4.] All exhorters and quarterly-conference preachers are required to join some convenient class ; and, upon neg- lect or refusal to do so, shall lose their official relation. [5. It is desirable that all elders and licentiate preachers in an- nual conference have their names attached to some class or church.] Certificates. [6.] When members of our society move from one field of labor to another, they shall obtain a cer- tificate, by the vote of a majority of the class to which they belong, signed by a preacher or leader, except where they are not in reach of a class, in which case any of our preach- ers may give a certificate to such persons, if they are known to be in good standing. IN ACTUAL LIFE. 209 Form of Certificate. This is to certify that A. B. is a member of good stand- ing in the Church of the United Brethren in Christ, at , and is hereby recommended to the confidence and fellowship of Christians everywhere. (Dates, etc) SECTION II. The Monthly or Official Meetings Ques. I. Who are the members of the official meet- ing? Ans. I. All the properly recognized members of the quarterly conference. 2. The preacher in charge shall be the president of the meeting ; and in his absence one of the members shall be elected president pro tern. Ques. 2. What is the business of the official meet- ing? A71S. I. The president shall call the meeting to order, and begin and conclude with prayer, 2. To elect a sec- retary, who shall make a record of all the proceedings of the meeting. 3. To elect a treasurer, whose duty it shall be to receive all moneys from stewards that have been col- lected, and receipt therefor; and said treasurer shall pay out all moneys in his hands as the official meeting may direct. 4. To receive a statement from each class-leader in reference to the prosperity of religion in his class. 5. This body shall meet once a month, and may meet oftener if circumstances require. 6. It shall be the duty of the official meeting to receive all reports of subscrip- tions, and moneys collected and disbursed for the interest of the station; and all persons intrusted with subscriptions or moneys shall report the same to the meeting as soon as possible. 7. It shall be the duty of the official meeting to submit its doings to the quarterly conference for examina- tion and approval. 14 210 CHRISTIAN CO-OPERATION SECTION III. The Quarterly Conference. It shall be the duty of the quarterly conference to open and close with prayer. Q^^.es. i. Who are the members of the quarterly con- ference? Ans. The presiding elder of the district, the preacher in charge, and all the properly recognized preachers, ex- horters, leaders, stewards, and trustees of meeting and par- sonage houses, and superintendents of Sabbath-schools (when said trustees and superintendents are members of the Church of the United Brethren in Christ), who reside within the bounds of the circuit, station, or mission. Ques. 2. What is the business of the quarterly confer- ence? Ans. I, In the absence of the presiding elder, the quarterly conference shall elect a chairman /r^ ton., whose official acts shall be valid. 2. To elect a secretary, whose duty it shall be to keep a correct record of all their proceedings in a book provided for that purpose, in which the names of all the members composing the said conference shall be entered. 3. To make inquiry into the moral deportment and official character of all its members. 4. To receive and try all appeals, references, and complaints that may come regularly before it; but no member of quarterly con- ference can be suspended or expelled prior to a committee trial. When a quarterly-conference preacher or exhorter is accused of any misdemeanor, he shall be tried by a committee of three, of which the accused shall choose one and the quarterly conference a second, and these two a third, to try the case; and if the accused is found guilty he shall be silenced; provided, however, either party shall have the right of appeal to the next quarterly conference for a new trial.. 5. To grant license to exhort or preach to such as may have been recommended by at least two thirds of the class (in each case a recommendation must be obtained) of which they may be members; provided, however, that none shall receive license who can not give IN ACTUAL LIFE. 211 satisfactory evidence of their call, experience, soundness in doctrine, and attachment to our Church and government. 6. To make settlement with the stewards and traveling preachers. 7. To enforce discipline in all the classes under its jurisdiction ; but in no case to disorganize a class unless the preliminary steps have been taken as required in Section VI. of Discipline. 8. To renew the license of ex- horters and quarterly-conference licensed preachers, annu- ally, if they be found worthy, and to arrange a plan for the local preachers to preach regularly at stated places, as the quarterly conference may direct. 9. After such licen- tiate preachers have stood in that capacity one or more years, the quarterly conference may recommend them to the annual conference. 10. All preachers recommended to the annual conference, and not received, may sustain their former relation. 11. The quarterly conference, at its last ses- sion in each year, shall appoint an estimating committee for the ensuing year; which committee shall meet at the time and place specified by the preacher appointed to the charge for the ensuing year, and make out an estimate of the regular expenses of the circuit, station, or mission, and apportion the same among the different appointments according to their several abilities. Each class, after receiving its appor- tionment, shall as soon as convenient, on the call of the leader or steward, hold a meeting and appoint a committee whose dutyi it shall be to make a dividend of the appor- tionment to each member thereof according to his or her ability, to be paid quarterly or monthly; provided, how- ever, that it shall be the privilege of any class to collect the amount apportioned to it by subscription or other- wise. Ques. 3, How are preachers from other societies re- ceived? Ans. If they come to us with certificates of good stand- ing in the society in which they have had membership, and give satisfaction to the quarterly conference on examina- tion on the doctrine, discipline, government, and usages of our Church, then the quarterly conference may license them, with the understanding that the quarterly-conference relation continue for at least one year, (provided, that an 212 CHRISTIAN CO-OPERATION elder coming to us shall be allowed to perform the functions of an elder during his probation,) after which, if their con- duct and doctrine be in accordance with the gospel of Christ, they may be received into the annual conference as preachers, or elders, as the case may be. Ques. [4] 5. Where shall our next quarterly confer- ence be held ? Ques. [5] 6. Is there anything more to be done ? SECTION IV, The Annual Conference. Ques. I. Who are the members of this conference? Atis. All the elders and licentiate preachers who have been duly received by the conference. Ques. 2. In what manner are the transactions of a con- ference to be conducted ? Ans. I. A portion of Scripture shall be read; also, singing and prayer each day, at the opening and the closing of conference. 2. The conference shall elect two secreta- ries, one German and one English, wherever it may be necessary, one of whom shall immediately on the adjourn- ment of the annual conference transmit to the publishing agent at Dayton, Ohio, a true transcript of the footings of the conference chart. If no bishop should be present, it shall be the duty of the annual conference to elect a bishop /r^ tern., whose official acts shall be valid. 3. The preachers shall be examined respecting their deportment toward their fellow-beings, whether their conduct in life be blameless and whether they employ as much time as prac- ticable to i)romote the kingdom of God, (according to Titus, ist chap., 7th to 9th verse, and 2d Tim., 2d chap., 15th verse,) and if found delinciuent, shall be admonished or advised as the case may rec^uire. But should all admo- nition or advice fail, then the name of the delinquent per- son shall be erased from the minutes of the conference. 4. Should any member of the annual conference absent himself from the session of conference three years in sue- IN ACTUAL LIFE. 213 cession, without giving a satisfactory reason for so doing, his name may be erased from the minutes of the confer- ence. 5. No preacher shall be permitted to elctioneer fa- vorably to his own election to any office or delegation in the Church; and should any one be found doing so, he shall be accountable to the next annual conference of which he is a member, to be dealt with according to the judgment of said conference. The following questions shall also be asked : i. Have any of the preachers died during the last year? 2. Who are candidates for the ministry 1 3. Are any to be ordained to the office of elder ? 4. What has been collected for con- tingent expenses and the salary of traveling preachers'? 5, What has been done for missions? 6. What has been done for Sabbath -schools? 7. Has reckoning been made with the traveling preachers? 8. Who are the presiding elders? 9. Where are the preachers stationed this year? 10. Where shall our next conference be held? 11. Is there anything else to be done? 12. Is all that has been done entered upon the record? SECTION V. General Conference. Ques. I. Who are the members of the General Confer- ence? (^See constitution.') Ques. 2. What shall be the number of delegates to the General Conference 1 Ans. Three from each annual-conference district. Ques. 3. How are they to be elected? Ans. I. It shall be the duty of each annual conference to appoint a committee of three to receive and count the votes, and immediately apprise those who may have been elected; also to furnish each preacher in charge with a list of the names of all the elders eligible. 2 . The preacher in charge shall furnish each class-leader or steward in his charge with a copy of the above named list, at least ten months before 214 CHRISTIAN CO-OPERATION the sitting of General Conference, and the election shall be held invariably within the month of November, next pre- ceding the sitting of the said conference. 3. It shall be the duty of each class-leader or steward to appoint a meeting of the members of his class, for the purpose of electing, by ballot or otherwise, their delegates to represent them in General Conference. Should any be incapacitated, by affliction or age, to attend such meetings, they may send their ballots, containing the names of the candidates of their choice, and their own names signed on the back of their ballots. 4, It shall be the duty of each class-leader or steward to sign, inclose, and seal each bill of election, and keep a correct copy of the same, stating what class and cir- cuit, and immediately transmit it (prepaid) to the committee appointed by the annual conference. 5. Said committee shall make out a list of all the persons voted for, and of the number of votes for each. And should any two or more of the candidates have an equal number of votes, the commit- tee shall determine, by lot, which of them is elected. They shall also forward, by the first of February, the names of those elected to the Conference Printing Establishment for publication ; and if- one or more of those elected should be prevented, by death, sickness, or otherwise, from attending, it shall be the duty of the tellers to notify the next highest on the bill to take his place; and so descend, if need be, to the last candidate. All bills of election received by the tellers after the first of February shall not be counted. Qites. 4. How shall the expenses of the delegates to the General Conference be defrayed? Ans. The annual conference next preceding the election of delegates to the General Conference shall ascertain the amount of money that will be necessary to defray the ex- penses of its delegates to General Conference, and appor- tion the same among its different fields of labor; and the preacher in charge shall collect and forward such amount to the presiding elder of his district, who shall transmit such amount to the tellers by the first of February preceding the General Conference. Should any preacher neglect his duty, he shall be accountable therefor to the next annual conference. IN ACTUAL LIFE. 215 It shall be the duty of the General Conference to exam- ine the administration of each annual conference, whether it has strictly observed the rules and preserved the morai and doctrinal principles of the Discipline in all its trans- actions. In the election of all officers of the General Conference, a majority of all the votes shall be necessary to a choice. CHAPTER V, TH E MINISTRY SECTION I. Exhorters and Preachers in Quarterly Conference. — Their Reception and Duties. Ques. How are exhorters received ? Ans. Any person wishing to obtain license to exhort or preach must obtain from the class of which he is a member, by a vote of two thirds of the members, a recommendation in writing, signed by the leader, or preacher in charge, to the quarterly conference of the circuit, station, or mission to which he belongs. Ques. What are the duties of exhorters? Ans. To make appointments wherever acceptable to the people; read portions of sacred Scripture, exhorting there- from ; exhorting saints, that they with purpose of heart should cleave to the Lord, and sinners to flee from the wrath to come; and this they shall do as often as practicable. Ques. What are the duties of preachers'? Ans. To preach Christ crucified, form classes, and re- port the same to the annual conferences; converse with 216 CHRISTIAN CO-OPERATION the members on the spiritual condition of their souls; ad- minister relief; strengthen and direct those that are afflict- ed and labor under temptations; animate the indolent; endeavor as much as possible to edify and instruct all in faith, in grace, and in the knowledge of Jesus Christ; visit the sick on all occasions; strive to enforce and confirm the doctrine they deliver by a well-ordered and exemplary life. Ques. What are the directions given to our preachers? Ajis. I. Be diligent. Never trifle away your time. Always be serious. Let your motto be, "Holiness unto THE Lord!" Avoid all lightness and jesting; converse sparingly; conduct yourself prudently with women; and demean yourself in all respects as a true Christian. Be at all times averse to crediting evil reports; believe evil of no one without good evidence. Put the best construction on everything. 2. Speak evil of no one. Whatever may be your thoughts, keep them within your own breast until you can tell the person concerned what you think wrong in his conduct. 3. Let your business be to save as many souls as possible. To this employment give yourself up wholly. Visit those who need it; and act in all things, not according to your own wills, but as sons in the gospel; for as such it becomes your duty to employ your time in the manner prescribed, in preaching, and visiting from house to house; in instruction and prayer, and in meditat- ing on the word of God. With these be occupied until our Lord cometh. No preacher shall arbitrarily form a mission or circuit within the embrace of any circuit or presiding elder's dis- trict; and any preacher violating the provisions of this clause shall be amenable to his quarterly or annual conference. SECTION II. Licentiate Preachers in Annual Conference — Their Reception and Duties, Ques. How are preachers received? Ans. Every person proposed as a preacher shall be ex- amined by the annual conference or a select committee IN ACTUAL LIFE. 217 thereof; and the following questions shall be asked him: I. Have you known God in Christ Jesus to be a sin-par- doning God? 2. Have you now peace with God ; and is the love of God shed abroad in your heart by the Holy Spirit 1 3. Do you believe the Bible to be the word ot God, and that therein is contained the only true way to our salvation? 4. What foundation have you for such belief? 5. Do you follow after holiness? 6. What is your motive for desiring permission to preach the gospel? 7. Do you believe that man, apart from the grace of our Lord Jesus Christ, is fallen from original righteousness, and is not only entirely destitute of holiness, but is inclined to evil, and only evil, and that continually ; and that except a man be born again he can not see the kingdom of God? 8. What is your knowledge of redemption, of faith, of repentance, justification, and sanctifi cation? 9. Does your own salva- tion, and the salvation of your fellow-mortals, lie nearer to your heart than all other things in the world? 10. Will you subject yourself to the counsel of your brethren? 11. Are you satisfied with our Church government? 12. Are you willing, as much as is in your power, to assist in up- holding the itinerant plan? None can be admitted without havmg a recommendation from the quarterly conference, and then only to be received on probation; but if conference should, on examination, find that his abilities are insufficient to preach the gospel, it may refer him back to the quarterly conference for further instruction. When a preacher or elder has been expelled from one annual conference, he shall not be received into another without the consent of the conference from which he has been expelled. A preacher removing from one conference to another shall, when he applies to another for admission, produce a transfer from the conference to which he formerly belonged, signed by the presiding officer, or published in the minutes of the conference from which he has been transferred. A preacher or elder who receives a transfer is required to present said transfer to another conference, or return it to the conference by which it was issued, within eighteen 218 CHRISTIAN CO-OPERATIO'N months after its date. Otherwise the transfer shall be null and void, and the name of the preacher shall be published as no longer connected with the Church as a minister. Provided, preachers taking transfers to the Pacific coast shall be allowed two years in which to present their transfers. A preacher or elder receiving a transfer shall be a mem- ber of the quarterly conference in whose bounds he may re- side, and also be accountable for his moral and official con- duct to the annual conference granting said transfer until his transfer be received by the conference to which he has been transferred. Form of Transfer. — This is to certify that is a regular or in the Church of the United Brethren in Christ, of annual conference, and is hereby transferred to annual conference of said Church. SECTION III. Course of Reading a7id Study — E7iglish and German, For licentiate preachers, upon which they are to be ex- amined by the annual conference to which they belong. They shall be examined, also, each year of their probation, on the doctrine and government of the Church, as taught in our book of discipline. It is presumed that a fair knowledge of the ordinary branches of an English or Ger- man education has been acquired before entering upon this course. If the licentiate does not possess such knowl- edge, he shall be examined, in each year, on grammar and geography. First Year — Bible Doctrine. — Human Depravity; The Atonement; Redemption; Repentance; Justification by Faith; Regeneration; Adoption; Witness of the Spirit; Christian Perfection ; Possibility of final Apostasy. Books Reijit!?-ed. — Bible; Watson's Institutes; Shedd's Homiletics to Lecture XVI.; Ripley's Sacred Rhetoric; • IN ACTUAL LIFE. 219 Fletcher's Appeal ; History of the United Brethren in Christ ; an essay or written sermon. Books Recommended. — Bridges' Christian Ministry; Upham's Life of Faith ; Philosophy of the Plan of Salva- tion; Whateley's Rhetoric ; Shedd's Christian Doctrine. Second Year — Bible Doctrine. — Existence and Attributes of God; Trinity; Divinity and Humanity of Christ; Per- sonality and Deity of the Holy Ghost ; Immortality of the Soul ; Resurrection of the Body ; Future General Judg- ment ; Eternal Rewards and Punishments. Books Required. — Bible ; Watson's Institutes, continued ; Shedd's Homiletics from Lecture XVI. to the end ; Kurtz' Church rfistory, Vol. I.; Mosheim's Church History, to the Reformation; Alexander's Evidences of Christianity; Wayland's Moral Science; written sermon. Books Recojnmejided. — Upham's Interior Life ; Neander's Planting and Training of the Christian Church (Robinson's translation); Jahn's Archaeology; Haven's Mental Philos- ophy; Weber's Universal History; Shedd's Homiletics. Third Year — Bible Institutions. — The Christian Sabbath; the Lord's Supper; Christian Baptism. [Civil Govern- ment ; the Christian Church ; Marriage.] Books Required. — Bible ; Ralston's Elements of Divinity; Kurtz's Church History, Vol. II.; Mosheim's Church His- tory, from the Reformation to the close; Coleman's Geo- graphical History of the Bible; Butler's Analogy; McClel- land's Canon and Interpretation of Scripture; Whately's Logic; written sermon. Books Recommended.— N'xneC'?. Homiletics; D'Aubigne's Historv of the Reformation ; Josephus' Antiquities of the Jews ; Hackett's Illustrations of Scripture ; Upham's Di- vine Union ; GilfiUan on the Sabbath. Any licentiate who fails to read the books required, and to submit to the examination, shall, at the close of the third year of his probation at farthest, be erased from the annual- conference record, unless a reasonable excuse can be given for such failure. 220 CHRISTIAN CO-OPERATION No candidate for the ministry shall receive ordination until he has completed his course of study, except in extraor- dinary cases, such as missionaries, and persons who have otherwise received a fair theological training. German Course of Reading. — First Year. — Bible; Dis- cipline; History of the United Brethren Church; Clark's Handbook; Fletcher's Appeal; Nelson on Infidelity; Herr on Justification; Heyse's German Grammar; written ser- mon. Second Year. — Bible; Church History; Discipline, and Grammar continued; Buck's Theological Dictionary; D'Au- bigne's Reformation; Zellers on the Soul; Philosophy of the Plan of Salvation; essay. Third Year. — Bible, Discipline, and Grammar contin- ued; Lisco's Apostolic Creed; Preface to Nast's Commen- tary; Nast on the God-Man Christ; Arnold on the First Love. SECTION IV. Elders. — Their Election and Duties. Ques. How is an elder constituted ? Ans. After a probation of three years, a preacher may be presented to the annual conference for consideration; whereupon the bishop shall propose to conference the fol- lowing questions: Ques. I. Is he blameless touching the marriage state? 2. Is his deportment in the social circle marked with watchful sobriety? 3. Is he hospitable toward the afflict- ed and needy? 4. Is he faithful in the public ministration of God's word, and diligent in reading and study] 5. Is his household subject to rules of piety ? Should the above questions be answered in the affirma- tive, a committee of three or five elders shall be appointed, before whom the candidate shall appear, and answer to the following questions, namely: Ques. I. Upon what foundation do you believe the Bible to be the word of God? 2. How do you prove the IN ACTUAL LIFE. 221 fall of man by transgression? 3. How do you prove the redemption of man by Jesus Christ ? 4. Do you be- lieve in the godhead of Jesus Christ? 5. What foundation have you for such a belief? 6. Do you believe in the Holy Ghost as presented in our confession of faith? 7. Upon what evidence do you beheve thisl 8. Do you believe in future, everlasting punishment 1 It shall be the privilege of the committee, in the close, to propose any question touching the answers given, where- in their understanding may not have been distinct. It shall also be their duty to make out, sign, and deliver to conference a report of each case which may have been be- fore them. Whereupon, by a majority of the votes of the elders of conference, said candidates may be elected to or- dination. All ordained elders of other denominations, who may join our Church as such, must pass the above ex- amination ; but they may be exempt from the laying on of hands. Yet, circumstances demanding it, a licentiate may be presented to conference for ordination at any time prior to a probation of three years, provided two thirds of the elders present vote for the same. Ordination of Elders. — I. On the day appointed there shall be a suitable sermon delivered. II. After their names have been read aloud, the bishop or elder shall read the following articles to all who may be chosen for ordination: "An elder must be blameless as the steward of God, not self-willed, not soon angry, not given to wine ; no striker, not given to filthy lucre \ but a lover of hospitality, a lover of good men; sober, just, holy, temperate ; holding fast the faithful word as he hath been taught, that he may be able, by sound doctrine, both to ex- hort and convince the gainsayers. Titus i. 7-9. Qiies. Do you trust that you are inwardly moved by the Holy Ghost to take upon you the oftice of the ministry, to serve God in the church of Christ to the honor and glory of his holy name? If so, answer, I trust I am. Ques. Do you believe the Holy Scriptures, Old and New Testament % If so. answer, I do believe them. Ques. Will you apply due diligence to frame and fashion 222 CHRISTIAN CO-OPERATION your life according to the doctrines of Christ, and to make yourself, as much as in you lieth, a wholesome example of the flock of Christ 1 If so, answer, I will, the Lord being my helper. Ques. Will you obey them to whom the charge and government over you is committed, and follow their godly admonitions with a willing and ready mind ] If so, answer, I will endeavor, through the grace of God, to do so. T/ien prayer is to be offered. After prayer, the bishop and elders shall lay their hands upon the head of every one of them, and say: Take thou authority to execute the office of an elder in the church of God, in the name of the Father, and of the Son, and of the Holy Ghost. Amen. (Hereupon the bishop or elder shall deliver to every one of them the Holy Bible, saying:) Take thou authority to preach the word of God, and administer the ordinances in the church of Christ. (Then the bishop or elder shall pray. And after prayer he shall read from Luke xii. 35-38): " Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord, when he shall re- turn from the wedding; that, when he cometh and knock- eth, they may open unto him immediately. Blessed are those servants whom the Lord when he cometh shall find watching. Verily I say unto you, that he shall gird him- self, and make them sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants." (After this the following benediction is to be pronoiuiced:) The peace of God keep your hearts and mi/ids in the knowledqe of Jesus Christ our Lord. Amen. Elders^ Duties. — It is the duty of an elder to preach as often as he can ; to baptize, to administer the Lord's Sup- per, solemnize marriages, to perform all parts of divine service, to be an example to the flock of Christ by imitat- ing his moral example; and in a very special manner it shall be the duty of an elder to cherish and encourage young ministers, and always to be looking for those whom God has called to preach, and advise them to take up the cross, and begin the work without delay, that the labor of this gospel harvest may be faithl'ully performed. IN ACTUAL LIFE. 223 SECTION V. Presiding Elders. Ques. I. How shall the presiding elders be elected ? Ans. The annual conference shall elect them by ballot. A majority of the whole number of votes shall be necessary to a choice. Ques. 2. What shall be done for the support of the presiding elders ? A/is. It shall be the duty of each annual conference to make such regulations for the support of the presiding eld- ers as they in their wisdom may think best calculated to accomplish the desired end. Ques. 3. How shall they be stationed? Ans. By the bishop and two elders from each presiding- elder district. Ques. 4. What are the duties of a presiding elder? Ans. I. To travel through the district appointed him, and to preach as often as is practicable. 2. He shall ap- point the quarterly and camp meetings, and attend them. He shall hold quarterly conferences, and administer the or- dinances of God's house. He shall inquire whether the preachers do their duty, and exhort them to maintain dis- cipline and order, love and seriousness in the society. 3. It shall be his duty to make strict inquiry if each itinerant minister has received the amount of salary due him, and in case of a deficiency to make an earnest effort to secure the balance due him. 4. He may also, in conjunction with two elders, preachers, exhorters, or leaders, (one from each circuit,) change the preachers in his district. Each presiding elder shall give a report in writing, of his district, annually, to the annual conference. 5. Should any dis- trict happen to be without a presiding elder, information shall be immediately given to a bishop, who shall appoint an elder to preside in said district until the ensuing annual conference. [6.] It shall be the duty of our presiding elders, as soon as convenient, to appoint, or see that three or five suitable persons are appointed, with the consent of the quarterly conference, to take up subscriptions to build 224 CHRISTIAN CO-OPERATION or purchase parsonage-houses for their respective stations or circuits, the same to be deeded to those three or five trustees, and their successors in office, for the use of the Church of the United Brethren in Christ. We recommend that all our parsonage-houses be plain, and located in some central place. SECTION VI. Superintendents. — Their Election afid Duties. Qiies. How are the bishops to be elected? Ans. The General Conference shall elect them, for the term of four years, by a majority of the whole number of votes, to be, at the option of conference, re-elected. The bishops must be capable of attending the conferences ap- pointed them, otherwise they can not be elected. Qi/es. How shall the bishops' fields of labor be assigned them ? Ans. By the General Conference; and in the fields thus assigned them they shall devote their whole time ; but no bishop shall be stationed more than four consecutive years on the same district. Provided, however, that they shall have the privilege of making such temporary interchanges as they may deem proper. (2iies. How shall their support be secured ? Ans. I. Each annual conference shall apportion its re- spective part of the salary of its bishop, annually, to the several fields of labor in its bounds, according to the ability thereof. 2. The bishops shall publish annually, in the columns of the Religious Telescope, reports of their respect- ive districts, and also the amount of salary received from the several annual conferences in their charge. (2ues. What are the duties of bishops? Ans. I. To preside over the annual and general confer- ences. 2. In conjunction with the presiding elders of the past and present year, together with an equal number of local elders or preachers, they may fix the appointments of the traveling preachers for the several circuits, stations, and IN ACTUAL LIFE. 225 missions: Provided, that they do not allow any itinerant preacher to remain on the same station or circuit more than three consecutive years, unless particular circumstan- ces require it, and then only with consent of the confer- ence. 3. The bishop, in conjunction with two elders, elected by ballot, from each presiding-elder district, shall appoint the presiding elders to their respective districts. 4. It shall be their duty to perform the rite of ordination at the annual conferences, and at such other times and places as circumstances may require it, and then only upon such persons as have passed the usual examination required of candidates for ordination, by a committee of three elders chosen for that purpose by one of the bishops. 5. The bishops shall hold annual meetings, at which they shall determine the time of holding the annual conferences, decide questions of discipline, adopt measures to secure uniformity in theii administration, and, when circumstan- ces demand it, appoint fast and thanksgiving seasons, and counsel upon the general interests of the Church. 6. In con- junction with the Board of Missions, the bishops shall have power to organize mission-conferences. 7. The bishops shall devote as much of their time as possible, consistent with their other duties, to visiting our missions, and explor- ing new fields. 8. When a bishop fails to perform his duty, unless through unavoidable circumstances, he can not be suffered to retain his office. 9. If our Church should at any time be destitute of a bishop, a bishop/rlied by the stationing committee or presiding elders. Ques. 2. What shall be done to regulate the annual conferences in the division of circuits or stations? Ans. A circuit or station shall not consist of any specific number of members or appointments ; but when the an- nual conference thinks it able to support a minister, it may be recognized as such. Ques. What are the duties of a circuit preacher? A71S, I. To take the circuit assigned him willingly. 2. To attend the appointments on his circuit regularly, preach to the people, and hold class-meetings. 3. To hold a so- ciety-meeting at least one month previous to annual con- ference, and revise the class-book; he shall make inquiry into the moral standing of each member, and in no case shall he dispose of a member without the consent of the class, except in cases of special law requiring the eras- ure of the name of an offending member; and he shall render a true report of his membership to the annual con- ference. At the said meeting he shall also see that a class- leader and steward are elected. 4. To read the following four sections of our Discipline every six months, in each regular congregation, namely: The Confession of Faith^ Reception and Duties of Members, Ardent Spirits, and Se- cret Societies. 5. To sit as president on the trial of mem- bers, and see that a correct account of the same is kept. 6. To render a strict account in writing of the condition of his circuit to each quarterly conference, where he is to be held accountable for the neglect of any regular appoint- ment on his circuit. He shall also report the number of appointments, pastoral visits, and any change that may have taken place in the membership of his charge. 7. It shall be his duty to use every laudable effort to circulate our books and church periodicals, and to use due diligence to advance the interests of the Conference Printing Estab- lishment. 8. It shall be his duty to keep a list of the names of all the subscribers to our church periodicals, and the time of subscribing, at the different appointments on his circuit, and hand it over to his successor at the annual conference, with the list of the ai)pointments. He shall IN ACTUAL LIFE. 235 also report the number of subscribers to our periodicals on his field of labor at each quarterly conference, and be ex- amined by the presiding elder and quarterly conference as to whether he performs his duty in circulating the periodi- cals of the Church among the people of his charge. 9. No preacher shall dismiss any appointment from his cir- cuit, without the consent of quarterly conference. 10. He shall secure a suitable book for a church record, in which he shall register all the appointments and classes on his circuit, station, or mission, in their regular ord^, with the name of each member attached to his or her class. He shall also make a record of all the baptisms, marriages, deaths, and proceedings of church trials, with names of all the parties in each case. He shall report this record with the proceedings therein to the last quarterly conference of each year for approval or improvement. This book shall be the property of the quarterly conference, and shall be in addition to the regular class-books. 1 1 . It shall be the duty of preachers in charge of circuits, stations, and mis- sions, to collect the annual amount apportioned to their fields of labor for the support of the bishops. 12. He shall hold a general missionary meeting at some convenient place on his work. He shall also preach a missionary sermon, and appoint a soliciting committee at every ap- pointment, whose duty it shall be, in conjunction with him- self, to canvass the class and community, personally, to solicit funds for the missionary society. He shall also keep a list of the names of contributors, so far as possible, and report the same to conference for publication with the min- utes, or in the annual report of the Board of Missions, as the conference may direct; he shall also establish monthly missionary prayer-meetings wherever practical in the so- cieties of his charge. He shall be held to a strict account for the faithful performance of these duties. 13. It shall be the duty of all stationed preachers to visit every family under their care, at least once every quarter, and pay strict attention to the young members of their charge. 14. It shall be the duty of circuit preachers to visit as much as possible. 15. It shall be the duty of all preachers, whether local or itinerant, to make use of every laudable effort to 236 CHRISTIAN CO-OPERATION enlarge the borders of our Zion, in spreading scriptural holiness, and report to their respective annual conferences the number of new appointments obtained. SECTION IV. The Missionary Society. — Constitution. I. This society shall be called the '■^ Home, Frontier, and Foreign Missionary Society of the United Brethren in Christ," and is org^ized for the purpose of aiding thfe annual con- ferences in extending their missionary labors throughout the country, and into foreign and heathen lands. II. The payment of ten dollars at one time shall con- stitute a life member, or fifty dollars at one time a life di- rector. No certificate of life membership or life director- ship shall be granted until the full amount is paid. III. The officers of this society shall consist of a presi- dent, three vice-presidents, secretary, treasurer, and six di- rectors, who, together, shall constitute a board of directors; and shall be elected every four years by the General Con- ference. IV. The president shall preside at all meetings of the Board, and shall have power, in conjunction with the sec- retary, to call special meetings. In the absence of the president, one of the vice-presidents shall fill his place. V. The secretary shall keep a correct record of all the proceedings of the society, conduct its correspondence, and devote himself exclusively to the interests of the society. He shall keep a record of all the life members, life directors, legacies, etc., etc. He shall also make out, and publish, under the direction of the Board, an annual report of the whole missionary work ; also a quadrennial report to the General Conference. His salary shall be determined by the Board, according to the Discipline. VI. The treasurer shall hold the funds of the society, subject to the order of the Board, and, at the discretion of the Board, devote himself exclusively to the interests of the Missionary Society. VII. The Board of Directors shall hold annual meetings; IN ACTUAL LIFE. 237 have power to appoint an executive committee, consisting of five members; make by-laws to regulate its own business; appropriate money to defray incidental expenses; employ missionaries and agents ; open new missions; make appro- priations to mission-conferences; employ laborers for mis- sion-districts ; dissolve mission-conferences ; fill vacancies in its own body; in connection with the bishops or any one of them, ordain ministers to the office of elder; and publish, at our own press, such matter as the cause may from time to time demand. VIII. Each missionary in the employ of the Board shall report quarterly to the secretary the condition of his mis- sion; and no missionary shall be entitled to his salary who shall neglect to comply with this requirement. The pre- siding elders of mission-conferences shall report quarterly the condition of their respective works. IX. Each conference shall be considered a branch of this society, and shall elect a treasurer and secretary, i. The branch treasurer shall hold the funds designed for the Board, subject to its order. 2. The branch secr.etary shall keep a record of the proceedings of the annual conference in relation to home, frontier, and foreign missions, sep- arately, and report the same immediately after the session of the conference to the secretary of the Board. He shall report the number of missions, appointments, Sabbath- schools, scholars, and teachers ; what paid on missions as salary; what collected for missions on missions; what col- lected for missions in the whole conference; how much paid the parent Board, and how much paid to home mis- sions ; and the names and post-office addresses of life di- rectors and life members. The branch secretaries shall be responsible to their respective annual conferences for the faithful discharge of their duties. Each of our Sabbath- schools is hereby constituted an auxiliary to the branch so- ciety within whose limits it is located; and the superin- tendent, secretary, and treasurer of the Sabbath-school shall be president, secretary, and treasurer of the said auxiliary, and shall report annually, through the preacher in charge, to the branch society. Said preacher is to notify the above- named officers, at the close of each conference year, that 238 CHRISTIAN CO-OPERATION such report is due, and, if need be, assist in its preparation. Any person may become a life member of the auxihary by the payment of three dollars, and shall be entitled to a cer- tificate of life membership. X. The branch societies, or individual members, may specify to what particular portion of the work their funds shall be applied; provided, however, that if more is thus designated than is necessary for the work specified, it may be applied to some other work, as the Board shall deter- mine. XI. Each branch society shall have the exclusive man- agement of the home missions within its own limits; pro- vided, however; that the missionary Board shall be permitted to open and operate missions within the bounds of any an- nual conference by the consent of such conference. XII. Treasurers of the parent Board and of the branch society shall give approved security. XIII. All bequests or donations, the interest of which is to go to missionary purposes, made to any of the above so- cieties, shall be kept sacred. Form of Bequest. — I give and bequeath to the Home, Frontier, and Foreign Missionary Society of the United Brethren in Christ, organized by the General Conference of said Church, May 20, 1853, and incorporated in Butler County, Ohio, September 23, 1854, the sum of dollars; and the receipt of the treasurer of the society shall be a suffi- cient discharge thereof to my executors and administra- tor;-. SECTION V. Church-erection Society. I. This society shall be known as The Church-erection Society of the Church of t/ie United Bretliren in Christ, and is organized for the purpose of aiding feeble societies in the erection of houses of worship. II. The Board of Missions shall constitute the Board of Managers for this society, and shall be governed by the IN ACTUAL LIFE. 239 constitution and by-laws of the Missionary Society so far as they are appUcable to this society. III. It shall be the duty of the preachers in charge in their respective fields of labor throughout the Church to solicit donations annually to the funds of this society, and pay them over to an annual-conference treasurer elected by themselves for that purpose, who shall transmit them to the treasurer of the parent Board of Missions at Dayton, Ohio. IV. The treasurer of the parent Board of Missions shall receipt for all moneys sent him by the various conference treasurers, that they may make settlement with their re- spective annual conferences. V. Application for aid from this society must be made to the Board of Managers, through the presiding elder of the district and the preacher in charge of the circuit, station, or mission where such house is to be erected, who shall state in writing the condition of the society desiring such aid, the prospects of success, and the security of the investment. VI. Should any society thus aided lose its organization, so as to make the sale of such house necessary, then, out of the proceeds of such sale, the amount loaned them, with interest, shall be refunded to the parent Board, VII. The Board shall make no appropriations where there is reasonable prospect that the society asking aid can succeed without it; or where there is no prospect of build- ing up a good society. VIII. All aid rendered shall be only as a loan, the principal to be refunded, without interest, at such times as the Board may direct, but in no case for a longer term than five years at any one time ; nor shall loans be negotiated when the loan will not free the church from all indebted- ness; nor shall moneys be loaned to any society until their church property is secured by deed as provided for in Sec- tion xxxi. of Discipline; nor shall moneys be loaned to churches until their trustees have forwarded their notes, se- cured by first mortgage on the premises and properly re- corded in the records of the courts for the inspection' of the Board of Managers or Executive Committee. IX. We further recommend to the Board of Managers 240 CHRISTIAN CO-OPERATION the employment of one or more special agents; provided, however, that ?aid agency shall not be continued tor a longer term than three months, unless it be apparent that said agency is a moneyed success to the society. SECTION ,VI. Rules and Regulations of our Prhiting Establishment, in Dayton, Ohio. Rule I. The above establishment shall be called "The Printing Establishment of the United Brethren in Christ.'' Rule 2. The legislative authority herein granted shall be vested in the General Conference of said Church, whose duty it shall be to elect the necessary officers not otherwise provided for, and make or amend any rules as in their judg- ment may seem expedient. Rule 3. The proceeds of said establishment, over and above contingent expenses, shall be applied to the benefit of traveling and worn-out preachers, and their widows and orphans; this division to occur equally and annually among the different annual confer- ences. Rule 4. A board of seven trustees, elected by the General Conference, shall take the oversight of the estab- lishment. Rule 5. The officers of the establishment shall consist of seven trustees, one agent, and such number of ed- itors as the General Conference shall deem necessary. Rule 6. It shall be the duty of the trustees to fix the salaries of agent and editors, to make settlement with the officers of the establishment every six months, and see that they prop- erly discharge their duties, and, if found derelict, may sus- pend them from office until the General Conference; pro- vided, no such officers shall be suspended until they have been furnished with a copy of the complaints in writing, and have had an opportunity of defense before the Board of Trustees. They shall also have the privilege of making any by-laws which may seem exj)edient for the better regula- tion of the minor concerns of the office; provided, they do not violate any part of the foregoing rules. Rule 7. It shall be the duty of the agent to take charge of the temporal IN ACTUAL LIFE. 241 concerns of the ofifice, furnish such material as may be needed, and to act as the general book agent under the di- rection of the Board of Trustees. He shall prepare and publish a report annually, through the Religious Telescope and Joyful Messenger, and shall also make a report to the General Conference. Rule 8. Should a vacancy occur in any of the offices of the establishment, or in the Board of Trustees, the trustees may fill said vacancy, until the sitting of the next General Conference. Rule 9. No editors or officers employed in the establishment shall accept any of- fice or engage in any business which will interfere with the duties of his office. CHAPTER VII. RITU A.L. SECTION I. Marriage Ceremony, Address. — We are gathered together in the sight of God, and in the presence of these witnesses, to join together N, and M. as husband and wife. If any person present knows any just cause or impediment why these persons should not be joined in marriage, let the same now speak, or forever after keep silent. (If no impediment be alleged, then shall the minister say unto the man:) "N., wilt thou have this woman to be thy wedded wife, to live together after God's ordinance? Wilt thou love, honor, and comfort her, in sickness and in health, in prosperity and adversity, and for- saking all others, keep thee only unto her so long as ye both shall live? If so, then answer, *I will.'" (Then 16 242 CHRISTIAN CO-OPERATION shall the minister say to the woman:) " M., wilt thou have this man to be thy wedded husband, to live together after God's ordinance? Wilt thou love, honor, and obey him, in sickness and in health, in prosperity and adversity, and for- saking all others, keep thee only unto him so long as ye both shall live? If so, then answer, 'I will.' " (Then the minister shall require them to join their right hands, and say:) "Those whom God hath joined together, let no man put asunder." "Inasmuch as N. and M. have consented together in marriage, and have witnessed the same before God and these witnesses, I pronounce them husband and wife, in the name of the Father, and of the Son, and of the Holy Ghost. Amen." Ques. Who of our ministers are permitted to solemnize marriage ? Ans. All ordained ministers, and also those that have obtained license from an annual conference, where the law of the state makes it the privilege of every regularly licensed minister to solemnize marriage; but none are per- mitted to solemnize marriage with quarterly-conference license. SECTION II. Burial of the Dead. After the coffin is lowered into the grave, the minister, if the deceased is a child or an adult Christian, may say: " Man that is born of a woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not." In the midst of life we are in death. Unto whom should we seek for succor but unto Thee, O Lord ! who for our sins are justly displeased? Our hope is in Thee; for thou hast said: " I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live; and whoso- ever liveth and believeth in me shall never die." Inas- much as God, in his providence, has called out of time into eternity the soul of our (brother, sister, or child), we now commit his (or her) body to the ground,— earth to IN ACTUAL LIFE. 243 earth, ashes to ashes, dust to dust to dust, — in the confident hope that Christ will raise this body in the great day, and reunite it with the soul, and receive it to himself. Amen. SECTION III. Ordination of Elders. (See Chapter V., Section 4.) [SECTION IV. Administration of Baptis7n. SECTION V. Laying Corner Stone. SECTION VI. Dedicating a House of Worship. SECTION VII. Visiting the Sick. ] CHAPTER VIII. DECISIONS, INSTRUCTIONS, AND ADMONI- TIONS OF GENERAL CONFERENCE. SECTION I. On the Care of the Poor. When it is known by any of our class-leaders that there are poor members among them, who by sickness, accident, or other unavoidable circumstances have been brought to want, it shall be the duty of the leader in charge to go, or 244 CHRISTIAN CO-OPERATION appoint one to wait upon the class, to ask alms, money, clothing, or produce, as the circumstances may require; and should any one class be too poor to alleviate its poor, it shall then be made known to the pastor in charge, whose duty it shall be to inform the different classes on his charge; and if it should so happen that any one charge should be insufficient to meet the wants of its poor, it shall be the duty of the presiding elder to present the matter on the different charges at their quarterly conferences, so that the unavoidably poor of our Church may be considered and provided for. I. John, iii. 17; Ps. xli. i, 2, SECTION II. On Dress. Inasmuch as the Lord has commanded us not to be con formed to this world (Rom. xii. 2), to lay apart all filthi- ness, and superfluity of naughtiness ( James i. 21), and as the principles of the Christian religion, as taught both by the precepts and example of the meek and adorable Savior, are in strict and perfect accordance with these commandments, we therefore humbly beseech and admonish the members of our Church to observe these divine precepts: In like manner also that women adorn themselves in modest ap- parel, with shamefacedness and sobriety; not with broid- ered hair, or gold, or pearls, or costly array, but (which becometh women professing godliness) with good works. I. Tim. ii. 9, 10; and whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold; or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. I. Pet. iii. 3, 4. SECTION III. The Instruction of Children. I What shall be done to benefit the rising generation? IN ACTUAL LIFE. 245 Ans. Let him who is in any way zealous for God and the souls of men begin the work immediately. Wherever children are found, speak freely to them and instruct them diligently; exhort them to be good, and pray with them earnestly, yet simply and plainly, that they may learn to know their Creator and Redeemer in the days of their youth. 2. For the more harmonious and successful operation of this good work, we would present the following [Reference is had in item 2 to the Sabbath-school which is doing so much for our world. But it is my judgment that a great work is to be done for our children, outside of the Sabbath-school; that the Sabbath-school must not mo- nopolize the religious training of our children ; and that we can not evade personal responsibility in view of the success which has attended the Sabbath-school cause. Hence I put the above items in a separate section.] SECTION IV. Secret Societies, We believe that secret societies are evil in their nature and tendency (a secret society is one whose initiatory cere- mony is a secret); and any member or preacher of our Church who shall be found connected, in any way, with such a society, shall be admonished to sever said connec- tion. If the offender be a lay member he shall be so ad- monished by the preacher in charge; if a preacher, or exhorter, by the presiding elder; if a presiding elder, by the bishop; if a bishop, by the presiding elder of the dis- trict in which such bishop may reside. If such offending person fail to comply with this admonition within six months after it is given, he shall be reported to the class, quarterly or annual conference, as the case may be, and his name be erased from the record, and he be no longer con- sidered a member of our Church. Provided, that should the accused deny said connection, the case shall be tried according to Sections xix. and xx. of Discipline. 246 CHRISTIAN CO-OPERATION SECTION V. Slavery. All slavery, in every sense of the word, is totally prohib- ited, and shall in no way be tolerated in our Church. Should any be found in our society who hold slaves, they can not continue as members unless they do personally manumit or set free such slaves. And when it is known to any of our ministers in charge of a circuit, station, or mis- sion, that any of its members hold a slave or slaves, he shall admonish such members to manumit such slave or slaves; and if such persons do not take measures to carry out the Discipline, they shall be expelled by the proper authorities of the Church; and any minister refusing to attend to the duties above described, shall be dealt with by the authorities to which he is amenable. SECTION VI. War. We most positively record our disapproval of engaging in voluntary, national, aggressive warfare; yet we recog- nize the rightful authority of the civil government, and hold it responsible for the preservation and defense of our national compact, against treason, or invasion by any bel- ligerent force, and we believe it to be entirely consistent with the spirit of Christianity to bear arms when called upon to do so by the properly-constituted authorities of our government for its preservation and defense. SECTION VII. Doctrinal Publications. No one of our preachers or laymen shall become the author of any doctrinal book or pamphlet, in a printed form, in the name of the Church, without the approbation IN ACTUAL LIFE. 247 of the annual conference, or of a committee chosen by the same. And if any preacher or layman violates this rule, he shall be accountable to the class, or the quarterly or annual conference, as the case may be. SECTION VIII. Oaths. We believe that the mode of testifying to the truth when required so to do in a legal form, by way of affirmation, is on us solemnly, conscientiously, and fully binding, before God, to tell the truth, the whole truth, and nothing but the truth. SECTION IX. Temperance. The distilling, vending, and use of intoxicating drinks as a beverage shall be, and is hereby forbidden throughout our society; arid should any of our members or preachers be found guilty in this respect, they shall be dealt with as in the case of other immoralities; provided, however, that this rule shall not be so construed as to prevent druggists and others from vending or using it for medicinal or me- chanical purposes. SECTION X. Singing. We believe it to be the duty of all the people of God to sing his praises; and to sing them in the great congrega- tion as well as in the private circle. We therefore earnest- ly recommend to all our people the cultivation of vocal music, so that the singing in our congregations may be im- proved. As a help to this end, we advise all our people to provide themselves with hymn-books for use in times of 248 CHRISTIAN CO-OPERATION public and social worship. We would counsel our socie- ties to avoid the introduction of choirs and instrumental music into their worshijD. SECTION XI. Charters. Whereas, the laws of certain states require churches and institutions to be incorporated, in order to be recognized by law: Therefore, in such cases, the quarterly conference of the respective circuits, stations, and missions shall ap- point a competent committee, consisting of three, who shall apply to the proper source for an act of incorporation on all the church property within the bounds of such cir- cuits, stations, or missions; and at the last quarterly confer- ence of each year, the presiding elder shall examine said committee in reference to the above subject. 2. When legacies are bequeathed to the Church, the names of the presiding bishops should be inserted in the will of the testa- tor, to be under the control of said bishops and their suc- cessors in office, to be appropriated to the purpose specified by the donors. SECTION XII. Appeals. [i] Sec. 8. The right of appeal shall be inviolate. Constitution, Article II. [2] Ques. 4. What directions are necessary in case of appeals ? Ans. Any exhorter or preacher, dissatisfied with the de- cision of a quarterly conference, shall, within thirty days after the quarterly conference, notify the secretary, in writing, of his intention to appeal, together with his rea- sons for so doing; and it shall be the duty of the secretary to take or send a certified copy of the proceedings, the notification, and reasons assigned, to the annual conference. IN ACTUAL LIFE. 249 [3.] Note. — In all cases of appeal, whether to the quarter- ly, annual, or General Conference, the course laid down in this section on appeals is the proper course to be pursued. [4.] Provided, however, that if any of the preachers sta- tioned [by the annual conference or presiding elder], or any who may not receive an appointment, are dissatisfied, they shall have a right to appeal to the annual conference, if two thirds grant the appeal, the decision of which shall be final. [5.] Note. — In case of an appeal from the de- cision of the stationing committee, no preacher stationed by said committee shall be changed, without his consent, to accommodate the preacher asking such appeal. [6.] For appeals by laymen, see Administration of Discipline, Ch. III. Sec. 5. SECTION XIII. Reception of Preachers. It is the advice of the General Conference that all dis- tricts, stations, circuits, and missions cheerfully receive the preachers appointed by the stationing committee of the respective annual conferences. SECTION XIV. Boundaries of Conferences. Virginia Conference. — Beginning at the south-east corner of the State of Virginia; thence along the western shore of the Chesapeake Bay to Baltimore; thence to Westminster; thence to the summit of the South Mountain, on the state line between Maryland and Pennsylvania; thence west on said line to the summit of the Alleghany Mountain; thence south, along the summit of said mountain, to the state line between Virginia and North Carolina; thence east on said line to the place of beginning. The Virginia Conference shall also include all the appointments embraced in the Alleghany and New Germany circuits, now occupied by 250 CHRISTIAN CO-OPERATION the said conference within the limits of the Parkersburg Conference. East Pennsylvania Conference. — Beginning at the point where the line between Pennsylvania and Maryland»crosses the Susquehanna River; thence to the south-east corner of Snyder County; thence along the south line of said county across Shade Mountain to the south-west corner of Snyder County; thence north-west along the line of Snyder and Mifflin counties to the south-east corner of Center County; thence along the line of Center and Union counties to the north-west corner of Union County; thence north-east along the line of Clinton and Union counties, across the West Branch; thence along the West Branch to the north- west corner of Northumberland County; thence north- west to the south-west corner of Bradford County; thence due north to the New York state line, embracing all that part of the State of Pennsylvania east of the above line. Pennsylvania Conference. — Beginning on the summit of the South Mountain, on the line between Maryland and Pennsylvania; thence to Westminster, Maryland; thence to Baltimore, including that city; thence along the Chesa- peake Bay and Susquehanna River to the Juniata River; thence up said river to its source; thence south, so as not to interfere with any territory occupied by the Alleghany Conference, to the line between Maryland and Penn- sylvania; thence east to the place of beginning. Alleghany Conference. — Beginning at the south-west cor- ner of Mercer County, Pennsylvania; thence east to a point due south of the south-east corner, of Cattaraugus County, New York; thence north to the line between Pennsylvania and New York; thence east to the line of the East Pennsylvania Conference; thence along the line of said conference to the mouth of the Juniata River; thence up said river to its source; thence along the line of the Pennsylvania Conference to the Maryland and Pennsyl- vania state line, embracing all that part of the State of Pennsylvania south and west of the above described lines. Prie Conference. — Beginning on the shore of Lake Erie, on the west side of Erie City; thence along the old pike to Meadville; thence down French Creek to the Alleghany IN ACTUAL LIFE. 251 River; thence down said river to the line of the Alleghany Conference; thence east to a point due south of the east line of Potter County, Pennsylvania; thence due north on the east line of said county to the state line of New York, including the State of New York and all that part of Penn- sylvania embraced within the above-described line. Western Reserve Cotiference. — Beginning on the lake shore on the west side of Erie City; thence along the west line of the Erie Conference to Lawrenceburg, on the Alle- ghany River; thence west to the Ohio state line at the south-west corner of Mercer County, Penn.; thence along the state line south, to the Pennsylvania and Ohio Rail- road; thence west, embracing Pleasant Valley, Paradise, and Carr appointments, with said railroad, to the west line of Ashland County, Ohio; thence north to the mouth of Vermillion River; thence east along the shore of Lake Erie to the place of beginning. Muskingum Conference. — Beginning at a point where the Pennsylvania and Ohio Railroad crosses the line between Pennsylvania and Ohio; thence west on the line of said railroad to the west line of Ashland County, Ohio, em- bracing Warner's Chapel, Benjamin Warner's, and Lower's appointments; thence south to the north line of Knox County; thence west to the north-west corner of said county; thence south to the south-west corner of Knox County; thence east along the lines of Knox and Coshoc- ton counties, to Dresden; thence down the Muskingum River to its mouth; thence up the Ohio River and Ohio state line to the place of beginning. Scioto Conference. — Beginning at Dresden, on the Muskin- gum River; thence west on the south lines of Coshocton and Knox counties to the south-west corner of Knox Coun- ty; thence to the north-west corner of Trenton Township, Delaware County; thence to the south-east corner of Ge- noa Township, of the same county; thence west on the Delaware County line to the Whetstone River; thence to the north-west corner of Madison County; thence south, embracing Fayette, Highland, and a part of Brown Coun- ty, to Ripley on the Ohio River; thence up said river to the mouth of Muskingum River; thence up said river to Dresden, the place of beginning. 252 CHRISTIAN CO-OPERATION Sandusky Conference. — Beginning at the mouth of the Vermillion River, on Lake Erie; thence on an air-line south, to the south-west corner of Ashland County; thence with the north and west lines of Knox County, to the south-west corner of said county; thence to the north-west corner of Trenton Township, Delaware County; thence to the south-east corner of Genoa Township, of the same county; thence west on the Scioto Conference line, em bracing Pleasant Valley, in Madison County; thence along the east and north lines of Union County, to the south- east corner of Hardin County; thence along the east line of said county to Forest; thence with the Sandusky, Day- ton, and Cincinnati Railroad to Forest; thence west on the Pittsburgh and Fort Wayne Railroad to Johnstown; thence to Cairo; thence to Kalida; thence to Defiance; thence down the Maumee River and the southern shore of Lake Erie to the place of beginning. Auglaize Conference. — Beginning on the Ohio and Indi- ana state line, at a point due west of Greenville, Ohio; thence north to the Bellefontaine Railroad; thence with said road to Winchester; thence on a straight line to the south-east corner of Huntington County; thence on the east line of said county north to Wabash River; thence with said river to the crossing of the Wabash Valley Railroad; thence with said railroad to Defiance; thence along the Sandusky Conference line as described above, including Johnstown, North Washington, and Dunkirk, to a point on the west line of Madison County, Ohio, due east of Urbana; thence to Piqua, including that city; thence to Greenville; thence to the place of beginning. By special agreement, the Auglaize and White River conferences will occupy the preaching places previously oc- cupied by them on either side of the line, but shall not be permitted to take up any new appointments not included by the line. Miami Conference. — Beginning at the mouth of the Great Miami River; thence north, on the line between Ohio and Indiana, to a point due west of Greenville, Ohio; thence east with the Auglaize Conference line, including Green- ville and Urbana, to a point on the Madison County line IN ACTUAL LIFE. 253 due east of Urbana; thence south on the east lines of the counties of Clark, Green, Clinton, and a part of Brown County, to Ripley; thence down the Ohio River to the place of beginning. North Ohio Conference. — Beginning at the mouth of the Maumee River; thence up said river to Defiance; thence with the Toledo, Wabash, and Western Railroad to Ft. Wayne; thence on the Ft. Wayne and Chicago Railroad to Columbia, Whitley County; thence due north to the line of Noble County; thence east to the south-east corner of said county; thence north on the east line of Noble and La- grange counties, to the Michigan state line; thence west on said line to White Pigeon; thence east along the Michigan Southern Railroad to Monroe, on Lake Erie; thence south along the western shore of said lake to the place of begin- ning. Michigan Conference. — Embraces all that j^art of the State of Michigan lying north of the Michigan Southern and Northern Indiana Railroad, except that portion in- cluded in the St. Joseph Conference. St. Joseph Conference. — Beginning at Peru, Indiana, on the Wabash River; thence up said river to Huntington; thence by the Auglaize Conference line to Ft. Wayne; thence by the Michigan Conference line, as before de- scribed, to Lake Michigan; thence along the lake shore to the line of Illinois and Indiana; thence south to Beaver Lake; thence to the mouth of Big Monon Creek; thence down the Tippecanoe River to the Wabash, to Lafayette, including Lafayette; thence along the Strawtown road, in- cluding the town of Jefferson, to the Indianapolis and Peru Railroad; thence along said railroad to the place of beginning, including all the towns and churches north of Kokomo. White River Conference. — Beginning at and including Indianapolis and suburbs; thence up White River to the crossing of the Indianapolis and Peru Railroad; thence along said railroad to the Wabash River, thence up said river to the Wells County line; thence south to the south- east corner of Huntington County; thence on a straight line to Winchester; thence eastward along the railroad to 254 CHRISTIAN CO-OPERATION the Ohio and Indiana state line; thence south along the state line to the south-east corner of Franklin County, In- diana; thence westward to Greensburg; thence to Colum- bus; thence to Nashville; thence west to White River; thence up the river to the south line of Marion County; thence west to the south-west corner of said county; thence north to the north-west corner of the same county; thence east on the north line to the Peru and Indianapolis Rail- way. Kokomo, and all the towns and churches on and in the vicinity of the Indianapolis and Peru Railroad, south, are within the bounds of White River Conference. All the towns and churches north of Kokomo, on and in the vicinity of said railroad, are within the bounds of the St. Joseph Conference. Indiatia Conference. — Beginning at the south-east corner of Franklin County, Indiana; thence along the line of the White River Conference, as described in the boundaries of that conference, to the White River due west of Franklin, Indiana; thence down said river, and the Wabash, to the Ohio River; thence up said river to the mouth of the Great Miami River; thence up the state line between Ohio and Indiana to the place of beginning. Parkersburg Conference. — Beginning on the summit of the Alleghany Mountain, at the line between Pennsylvania and Virginia; thence along the summit of said mountain south-west to the line between Virginia and North Caro- lina; thence west on said line to tl'ie south-west corner of the State of Virginia; thence with the Virginia and Ken- tucky line north to the Ohio River; thence with said river to the Pennsylvania state line; thence east on said line to the place of beginning. Lower Wabash Conference. — Beginning at Gosport, on White River; thence with the railroad to Greencastle; thence with the Indianapolis and Terre Haute Railroad to the Wabash River; thence up said river to the mouth of Brulett's Creek; thence up said creek to Cherry Point; thence west on the Air-line Railroad to the Illinois Confer- ence line; thence to Shelbyville, Illinois; thence down the Okaw River to Vandalia; thence south with the Illinois Central Railroad, to its junction with the Ohio and Missis- IN ACTUAL LIFE. 255 sippi Railroad; thence by the Skillet Fork and Little Wa- bash rivers to Carmi; thence down the Little Wabash River to its mouth; thence up the Wabash and White rivers to the place of beginning. Upper Wabash Conference. — Beginning at Gosport, on White River, to the crossing of the Indianapolis and Peru Railroad; thence on the Strawtown road to Lafayette, on the Wabash River; thence up said river to the mouth of Tippecanoe River; thence up said river to the mouth of Big Monon Creek; thence in a north-western direction to the north extremity of Beaver Lake; thence to Kankakee City; thence south along the Chicago Branch of the Illi- nois Central Railroad to Urbana; thence south-west, in the direction of Shelbyville, to the crossing of the Air-line Railroad; thence east on said road to Cherry Point; thence along the line of the Lower Wabash Conference to the place of beginning. Illinois Conference. — Beginning at the junction of the Mississippi and Rock rivers; thence up the latter stream to the crossing of the Rock Island and Peru Railroad; thence east with said railroad to Peru; thence down the Illinois River to its mouth; thence up the Mississippi to the place of beginning. Cetitral Illinois Conference. — Beginning at Peru, on the Illinois River; thence up the Illinois River to the mouth of the Kankakee River; thence to Kankakee City; thence with the Chicago Branch of the Illinois Central Railroad to To- lono; thence with the Great Western Railway to Bement; thence direct to Shelbyville; thence down the Okaw River to Vandalia; thence direct to the mouth of the Illinois River; thence up said river to the place of beginning. Rock River Conference. — Beginning at the junction of the Mississippi and Rock rivers; thence east with the Illi- nois Conference line, as above described, to Kankakee City, Illinois; thence to the state line between Illinois and In- diana; thence north on said line to Lake Michigan; thence along the shore of said lake, north, to the line between Illinois and Wisconsin; thence west with said line to the Mississippi River; thence down said river to the place of beginning. 256 CHRISTIAN CO-OPERATION Wisconsin Conference. — Beginning at Milwaukie, Wis- consin; thence south to the Illinois state line; thence west on the line between Illinois and Wisconsin to the Missis- sippi River; thence up said river and the Wisconsin state line to Lake Superior; thence with the shore of said lake and the Michigan and Wisconsin state line to the Wiscon- sin River; thence down said river to Portage City; thence along the Watertown and Portage City Railroad to Water- town; thence along the Milwaukie and Watertown Railroad to the place of beginning. Fox River Conference. — Beginning at Milwaukie, Wis- consin; thence by the railroad lines to Watertown and Portage City; thence up Wisconsin River to the Michigan state line; thence with the state lines south-east, and the western shore of Lake Michigan to the place of beginning. Minnesota Conference. — Bounded by the state lines. Iowa Conference. — Beginning at the junction of the Mis- sissippi and Iowa rivers; thence up Iowa River to the southern boundary line of North Iowa Conference; thence east and south with said line to the Mississippi River; thence with said river to the place of beginning. North Iowa Conference. — Beginning on the Mississippi River with the north line of the State of Iowa; thence due west on said line to the west line of Winnebago County; thence due south to the Dubuque and Sioux City Railroad line; thence east to the west line of Delaware County; thence due south to the south line of township numbered 86; thence due east along said township line to the Missis- sippi River; thence along said river to the place of begin- ning. East Des Moines Conference. — Beginning at the mouth of the Iowa River; thence up said river to the east line of Marshall County, Iowa; thence south to the Mahaska County line; thence west to the corner of said county; thence south to the Des Moines River; thence up said riv- er to White Breast Creek; thence up said creek to the west line of Marion County; thence south to the corner of said county; thence south-west to the Wayne County line, six miles east of the north-west corner of said county; thence south twelve miles; thence west six miles; thence south to IN ACTUAL LIFE. 257 the Missouri state line; thence east on the line between Iowa and Missouri to the Mississippi River; thence up said river to the place of beginning. West Des Moines Conference. — Beginning at the north- west corner of Monona County; thence east to the north- east corner of Marshall County; thence south on the line of East Des Moines Conference to the Missouri state line; thence west to the south-west corner of the State of Iowa; thence along the west line of the state to the place of be- ginning. Alissouri Conference. — Embraces all that part of the State of Missouri lying north of the Missouri River. Kansas Conference. — Includes all of the State of Kansas lying north of a line running due west from the north-east corner of Linn County in Kansas. Ontario Confet'ence. — Includes all of the Province of Ontario in the Dominion of Canada. Oregon Conference. — Includes in its territory all of that portion of country lying west of the Cascade range of mountains, both in Oregon and Washington Territory. Califortiia Conference. — Includes the State of California. Walla Walla Conference. — Includes all that portion of Oregon and Washington Territory lying east of the Cas- cade Mountains, and also Idaho Territory. Nebraska Conference. — Beginning at the south-west cor- ner of Nuckells County; thence due north on the west line of Nuckells, Clay, and Hamilton counties to the Union Pacific Railroad; thence with said railroad to Freemont; thence to Blair on the Missouri River; thence down said river to the south-east corner of the State of Nebraska; thence west to the place of beginning. Osage Conference. — Embraces all of the Strte of Mis- souri south of the Missouri River, and all of the State of Kansas lying south of a line running due west from the north east corner of Linn County in Kansas. Tennessee Corference. — Is bounded by the Cumberland and Paint Rock mountains. Ohio Gerinan Conference. — Bounded by the state lines of Ohio, including Covington and Newport, Kentucky, and the German works in the State of Indiana and south-east- 17 258 CHRISTIAN CO-OPERATION. ern Illinois; also the Parkersburg German circuit in West Virginia. East German Conference. — Embraces all the territory in Pennsylvania and Maryland east of the Alleghany Mount ains. SECTION XV. Prerogatives of General Conference. Qiies. Has the General Conference any other power which the annual conference has not ? Ans. The General Conference has the power alone to elect one or more bishops, from among the elders, for a period of four years; furthermore, to adopt such rules as may be necessary for the better interest of the society in general. Yet, nothing shall be done by said Conference which would in any wise affect or change the Article of Faith, neither the spirit, intent, or meaning of the rules or Discipline as they now stand. The General Conference has to determine the districts and bounds of the yearly conferences. — Discipline of xZ-i^i, p. 21. PART lY. PERMEATING PRINCIPLES. / In Part IV. are exhibited certain principles which per- meate the whole plan. They appear on the surface as a kind of consequence, and crop out all along our written and unwritten history. They are being developed, and are struggling for complete mastery in other fields of thought and action. They form a very interesting part of this work, and will bear more than one reading. They are intended for study and reference. They may subserve a good purpose in the moral conflict going on at present in the world. Principles are of vital importance. They should be possessed by every person, system, and government. Without righteous principles none can hope for perma- nent success. Hence they should be studied, understood, adopted, and steadily applied in all the affairs of life. Policy should always be made subordinate. The base of character, the spring of action, the essential element of life should be principle. A mild, generous, yielding spirit is noble, if underlying all this as a controling power there be principle, far-reaching, vigorous, stern, and undeviating. This is grand, like the old towering Alps, or the great rock buried deep in earth where dash and fret the ocean waves. PART IV.— Permeating Principles. CHAPTER I. THE FAMILY. PRINCIPLE I. Marriage, which is the union for life of one man and one woman, and out of which grow the church and the state, is a divine institution, ordained of God to perpetuate the race, to prevent the promiscuous intercourse of the sexes, to increase domestic hap- piness, and secure the maintenance and education of children, and should be guarded, regulated, and perpetuated by the people of God and the men of the world, and by the church and state, according to the laws and principles which God has revealed in his holy word. THE SEXES, The" distinction of sex has existed ever since the creation. This was wisely ordered by our heavenly Father. It is observable not only among men, but also among the inferior animals, and in plants. The Linnean system of botany is based on the sexes in plants. 262 CHRISTIAN CO-OPERATION Of man it is said, "So God created man in his own image, in the image of God created he him, male and female created he them." This is a marked and essential difference. The male is gen- erally characterized by muscular strength, bold- ness, and firmness, and a capability for endurance; the female by tenderness, sensibility, and modesty. The man was created first, the woman afterward and from the man. He was made rugged, that he might be a burden -bearer; she was made sensitive, that she might be a life-bearer. He was made bold, that he might go out fearlessly in the public duties of life; she was made modest, that she might culti- vate the graces in the retirement of home, and make a paradise of the social circle. Man was made stern, that he might not fail in ruling; the woman was made yielding, that she might acqui- esce gracefully in his righteous decisions. Woman is the counterpart of man, and neither is complete without the other. AYoman was taken out of the man that she might be part of him, and that he might nourish, cherish, and protect her as he does his own body. LOVE. Love is a term used to denote the affinity of the sexes. The word has other applications. It is va- riously used, and differs according to the object upon which the desire of the heart is placed. Love is the feeling awakened in us by anything which gives us pleasure. This may be physical, intel- lectual, or moral. If money give a man pleasure, he loves it. The feeling which it awakens in him we call the love of money, which, carried to excess, becomes avarice. This is temporal. If eating, drinking, dressing, and sensuous enjoyment give a IN ACTUAL LIFE. 263 man pleasure, the feeling whicli these things awaken we call physical or sensual love. These things may, to a certain extent, be enjoyed legiti- mately. If art, science, books, and learning give us pleasure, this feeling is called intellectual love. It is a very rational exercise. We may exercise this feeling to the full capacity of our minds. If the character, attributes, works, and providences of God give us pleasure, it is called divine love. It is the noblest and holiest feeling that can possess our souls. We should love God with the whole mind, might, soul, and strength. All the powers of our nature should be absorbed in this one ennobling feeling, namely, taking pleasure in the contempla- tion of God and his doings. All other love should arise from or be incident to this. It is not enough that conjugal love be sexual. This alone is too low for man. We should love be- cause the image of God is in the object of our af- fections. We should be able to take pleasure in the moral, intellectual, and social endowments of each other in the married relation. It is the duty of every human being to so cultivate all the graces of mind, heart, and life, that there may be some- thing loveable and substantial in the character after the flush of passion and buoyancy of youth are gone. We should also accustom ourselves to appreciate and love that which is pure, and beautiful, and noble, and good. To see and appreciate the good, is as much of an acquisition as is a disposition to cultivate the graces. lie who sets himself to find faults will surely be able to see them in abundance. 264 CHRISTIAN CO-OPERATION COURTSHIP. " Learn to win a lady's faith Nobly, as the thing is high, Bravely, as for life or death, With a loyal gravity. Lead her from the festive boards; Point her to the starry skies; Guard her, by your truthful words, Pure from courtship's flatteries." [Mrs. Browning. This is defined, " the act of wooitig in love; the solicitation of a woman in marriage." This does not fill my idea of courtship. Yet the derivation of the word and the established habits of society justify the lexicographers in this. definition. Society is wrong. From the one extreme of buying and selling women for wives, men have gone to the other extreme of fondling and flattering and de- ceiving. And women, knowing that their mar- riage depends upon the good wishes of their lords, in turn flatter, fondle, and deceive. This is all wrong. The most rigid honesty should character- ize courtship. No thought of deception should ever enter the heart at such a time as this. Mar- riage is too serious a thing to trifle with. The true character should be revealed, unless a new one be assumed for life. Then only may a new character be exhibited. Mucli of the gallantry of the present day is mockery, not courtship. The object of courtship should be to honestly find out the disposition of each other, and to know whether they are suited to each other as life-partners. Much of courtship is a studied attempt to keep from each other the real character, and be some- thing else than they really are. This is wicked. Much of the unhappiness in nuirricd life is due to this hypocrisy and premeditated deception. An error here may be a source of misery for life. And those who commit the sin deserVe the punishment. IN ACTUAL LIFE. 265 MARRIAGE Is one of the most sacred relations of this life into which a man and a woman can enter. It is meant to be once for all, while both live. One to one and no more. Hence polygamy is a moral excrescence, contrary to reason, human nature, and the law of God. The fact that the sexes have been about equal in all ages indicates that God intended but one woman for one man, at one time. Marriage is a divine and a civil institution. It was instituted by the Lord in Eden, and has been recognized ever since by every well regulated church and state. The love of husband and wife is the holiest tie of earth, that binds two souls to- gether. He who is false in this, can be false in anything. None should marry unless they are sure they love each other, and can co-operate in the labors and duties, the joys and sorrows of life. When shall I marry ? This is perhaps a question which every one at some time asks his or her own heart. It is but the voice of nature. Persons are marriageable at different ages, under different modes of life and in different climates — in warm climates and bountiful living sooner than in cold climates and rigid living. Twenty for women, and twenty-five for men, is said to be a fair average age. Many marry and do well at much earlier ages. Early marriage and a settled, useful life is preferable to single blessedness and a dissolute, wandering, useless life. As a rule, none should marry till the judgment is matured enough to know what kind of character will make a suitable companion. Blood relatives should never marry each other. The thought is shocking. Frequent examples bid us raise a warning voice. If persons have no regard 266 CHRISTIAN CO-OPERATION for themselves, they should have some regard for the incoming generation. "We have too many dolts already, without adding to the number by blood- affinity marriages. THE HUSBAND. Paul's language, " Husbands, love your wives, and be not bitter against them," is full of meaning. It implies that the husband is to look at the lovely traits in his wife, and that the wife is to cultivate those graces, and pursue that course which will please the husband. Some one very beautifully remarks: "The husband should never cease to be a lover, or fail in any of those delicate attentions and tender expressions of aftectionate solicitude which marked his intercourse before marriage with his heart's queen. All the respectful deference, every courteous observance, all the self-sacrificing devotion that can be claimed by a mistress is cer- tainly due to a wife, and he is no true husl)and, and no true r/entleman, who withholds them. It is not enough that you honor, respect, and love your wife. You must put this honor, respect, and love into the forms of speech and action. Let no un- kind word, no seeming indifference, no lack of the little attentions due her, remind her sadly of the sweet days of courtship and the honey-month. Surely, the love you thought would have been cheaply purchased at the price of a world is worth all your care to preserve. Is not the wife more and better and dearer than the sweetheart? We venture to hint that it is probably your own fault if she is not. The chosen companion of your life, the mother of your children, the sharer of all your joys and sorrows, as she possesses the highest place in your affections, so she should liave the best place IN ACTUAL LIFE. 267 everywhere, the choicest morsels, the politest at- tentions, the softest, kindest words, and the ten- derest care. Love, duty, and good manners alike require it." THE WIFE. " Dearer than all things else thou art, Light of my home, joy of my heart, Sweet partner of my life: Thou art of me the better part, My own sweet wife." — [D. H. Jacques. " Whoso findeth a wife, findeth a good thing, and obtaineth favor of the Lord." So says Solomon, as inspired to write by the Spirit of God. But not every woman is a wife. " The contentions of a wife are a continual dropping." As a contin- ual dropping will wear away the flinty stone, so the continual fretting, fault-iinding, and scolding of a woman will wear upon the most evenly- tempered husband. Women can not be too well educated, and trained in all the duties of house-keeping and the rules of good breeding; for they exert no small influence upon the success of their husbands, and the rising and future generations. A God's blessing is a good wife; for the Bible sa^'s, *' A prudent wife is from the Lord." She is a fortune and a joy to any man. I am surprised how often and how emphatically the duty of obedience to the husband is enjoined upon the wife. Those who wish to know what the will of the Lord is upon this subject can consult the following references. (Gen. iii. 16; I. Cor. ii. 3; xiv. 34; Eph. v. 22-24; I. Tim. ii. 11, 12; Titus ii. 5; I. Peter iii. 1-6.) I beg every Christian woman, and every one who desires to be such, to 268 CHRISTIAN CO-OPERATION turn to these passages and read them prayerfully and thoughtfully, liememher, too, while reading them, that obedience is not degradation. Both can not rule. Which shall yield? Man might not be able to settle this question. But God has de- cided. It is our duty to acquiesce in his arrange- ment. As it is the duty of the husband to provide for and protect the wife, so it is her duty to assist him, and, to the best of her ability, carry out his will. In no other way can respect and affection be maintained. The wife is to be an object of love to her husband, hence she must try to be lovable; for how can a man love that which is unloveable. She is to be his companion; hence she should cultivate the social graces, and aim to be companionable. God gave the woman as a fit help to the man; hence she should take an intelligent and active in- terest in his affairs, and should seek to aid him in every possible way. She should honestly try to help him. She should fall in with his plans, and show him sympathy and appreciation. She should coun- sel with him, encourage him, supplement as far as possible his deficiencies, be one with him, but not seek to arbitrarily interfere in his business, or dom- ineer over him. She should, as far as may be, con- sult his wishes and feelings, and try to make home as pleasant as possible. The wife may be the angel or the demon of home. The wife should be a sympathetic friend, to whom the husband can free- ly go in his joys or in his sorrows, and find that comfort which a care-worn spirit often needs. I transcribe the following paragraphs from " Do- mestic Manners," in "IIow to Behave." They are beautiful, and replete with that tenderness which should characterize the true wife : I "And has the wife no duties? Have the court- eous observances, the tender watchfulness, the IN ACTUAL-eLIFE. 269 pleasant words, the never-tiring devotion, which won your smiles, your spoken thanks, your kisses, your very self, in days gone by, now lost their val- ue ? Does not the husband rightly claim, at least, as much as the lover ? If you find him less ob- servant of the little courtesies due you, may not this be because you sometimes fail to reward him with the same sweet thanks, and sweeter smiles? Ask your own heart." " Have the comfort and happiness of your hus- band always in view, and let him see and feel that you still look up to him with trust and affection, that the love of other days has not grown cold. Dress for his eyes more scrupulously than for all the rest of the world; make yourself and your own home beautiful for his sake; play and sing (if you can) to please him; try to beguile him from his cares; retain his affections in the same way you won them, and — be polite even to your husband." " Though 'neath my lowly roof there shine No gems of sculptured art, I have a precious gift divine — The angel of my heart — The sharer of my joy and woe, Through life's uneven way, Whose cheering, gentle accents flow Like music's melody." THE FATHER. The father is the responsible head of the family, and is a synonym for confidence, love, protection, and care. What helpless and pitiable objects are fatherless children. In them we can readily see the value of a father. This parent can not be too highly prized, and loved, if it do not interfere with our duties to our father God. It is the duty of the father to govern his family, to love them, to pro- 270 CHRISTIAN. CO-OPERATION vide for them, to teach them habits of industry, ecouomy, and honesty, to instill into their minds the principles of good breeding, to give them op- portunities for mental culture, to throw around them the influences of the Christian religion, to try to make them useful members of society, and set a godly example before them in all the Christian virtues. Those bursts of passion, habits of indo- lence and intemperance, of covetousness or waste- fulness, of over-severity or recklessness, of anger or revenge, which mar so many homes, should all be avoided. The father should be a tower of strength to the wife and children, loved and rever- ed by them. He should make himself worthy of this respect and esteem. Let him remember that he is responsible to God, in a large measure, for the being and well-being of those under his care. What he does and how he does, will live after him. " Chasten thy son while there is hope, and let not thy soul spare for his crying." " Train up a child in the way he should go, and when he is old he will not depart from it." THE MOTHER. " No sweeter name has ever fallen on human ears than that of mother; and what high and holy du- ties rest upon her. 'Tis she who gently guides the tottering steps of childhood, and her soft hand that smooths the brow, wipes away the tear, and sup- plies its wants. Mother is the child's first teacher, and by her gentle influence molds its thoughts and habits, and prepares it for future usefulness. Her influence can not be estimated; and let the enchant- ed wand which she waves be guided by intelligence and virtue, and the prosperity of a nation must rise to a hight of glory unsurpassed. Look at IN ACTUAL LIFE. 271 those good mothers of a century ago, to whom we not only owe the freedom of our country but its prosperity as a great nation of the globe. While they sent forth brave and noble sons to meet the British, to endure the march and all the perils of war, these noble mothers were spinning wool and flax, and their daughters were weaving and making up garments for those who had gone forth to tight for their country's liberty. And Washington has truly said, ' Had it not been for those household manufactures we never should have succeeded in the Revolution.' Let us all look at the mothers of the present day. Do they still rank among the manufacturing producers, or have they sunk to the non-productive consumer, one of the most fruitful sources of disorder, suffering, and demoralization that could possibly be devised. Go to those homes of wealth and affluence, if you please, by whom the less influential are guided. Their daughters are being educated in music, painting, and all the or- namental branches, while the most essential, and those most calculated to secure their welfare and happiness, are entirely neglected. Do they expect their daughters, as wives and mothers, to live a life of sunshine; that their paths will always lead through avenues of beauty; that they will have no cares, no crosses, no responsibilities, no self-denials; that under such influence they are capable of af- fording the highest happiness to be found in the present life? Ah! no. "What is it that makes home one of the dearest and fairest spots on earth ? It is that the mother understands well the duties of a housewife. This is her appropriate sphere, for she is queen of the sacred circle of home. Here she has prepared, in this domestic sanctuary, the most inviting of all resting-places for her loved ones. The well-spread table greets them, displaying the 272 CHRISTIAN CO-OPERATION tempting viands whose delicacy and perfection are all her own. The golden butter, the foam-light biscuit, and the cake crowned with every ideal de- vice that cake can possess, are a little world of themselves. But this is not all; her home is redo- lent with heavenly influences. She is not only mak- ing their earthly home beautiful, but she is striving to have them gain an immortal one, whose beauties are unfading; and when once united there they will never part. She is guarding them as well as possi- ble from evils to come, and preparing them to meet bravely all the trials and difliculties of life, and to triumph over them. This is her highest calling, her noblest mission; and when she fulfills it well she will accomplish something worthy of life. " There is not a more beautiful illustration of a good Christain mother's influence, than that found in the life of Susanna Wesley. She was the mother ot men who moved millions toward the better life. And every eftbrt for the salvation of the peo])le was talked over before those children, in the Ep- worth rectory; and their lives show how much they were influenced by her instruction. "It has been said that only in America can the influence of the mother be truly felt. This may be so to some extent. But let us look at the past his- tories of kingdoms and empires which have flour- ished and declined. To whom did Rome, the great empire of the world, owe her greatness, and her decline and fall? It was due chiefly to the good and evil influences of the mothers of those tim<^s, for they are the preservers of all that is good and pure and true in humanity. Rome held her do- minion while she had such women as Lucretia; but when Rome became dissolute, her power passed from her. " We find in Roman history the name of Cornelia, IN ACTUAL LIFE, 273 a mother celebrated for her many excellent quali- ties. She was of exalted rank — the daughter of Scipio, one of the most distinguished names in Roman history. She preferred the life of a quiet Roman citizen, refusing to become the wife of a king. She was one day visited by a lady of rank and wealth who brought with her a number of costly jewels, which she exhibited to Cornelia, thinking, no doubt, she would be delighted at see- ing them. She then requested Cornelia to present hers. The mother retired to her room and brought forward her two sous, Tiberius and Caius, saying, * These are all the jewels of which I can boast.' Un- der her influence they becanSfe eminent men. The name of the lady and her jewels have perished, but the names of Cornelia and her two sons will be as enduring as time. "History tells us that in the fourteenth century, in the little town of Arvals, Isabelle, the future queen of Spain, and her mother, lived many years in obscurity. Her mother was a woman of strong religious feelings. She exercised great care in edu- cating her daughter properly, and impressed upon her young mind, by repeated admonitions, the strictest lessons of piety, which had a very great influence upon her future career. It is stated that when she ascended the throne the faculties of her people were locked up in a death-like lethargy, and she breathed into them the breath of life. The achievements of her reign seem scarcely less mirac- ulous. She was ever ready to sacrifice self to the consideration of public duty. It was under her patronage that Columbus achieved his discovery of this western world. ' I will,' said she, ' assume the undertaking for my own crown of Castile, and am ready to pawn my jewels to defray the expenses, if the funds in the public treasury shall be found 18 274 CHRISTIAN CO-OPERATION inadequate.' Her historian says that her subjects extolled her as the most brilliant exemplar of every virtue, and mourned over her death as the last of the prosperity and happiness of their country. " Napoleon Bonaparte was once asked what was the greatest want of France. He replied, 'Good mothers;' for, said he, 'the moral influence of the mother is greater than that of any other class.' From facts which we can gather from history, we are ready to conclude that the mother, in her own sphere, can have greater influence in kingdoms and empires and republics, and also in the world gen- erally, than when such influence is thrown away for outside ambition which certain self-styled re- formers are clamoring for, encouraging in women the vain wish for place and power, while these so- called reformers gather for themselves alone the coveted reward — notoriety. The great and absorb- ing question of woman's rights is occupying more and more attention in this country and in other parts of the world; and its evil influences are al- ready being felt. And what are her rights, or rather her duties, is a question which all have the liberty to answer according to their own ideas. " As a mother, her duties are positive and well de- fi.ned. Her life-work is before her; and it is impos- sible to conceive of a grander or more important one. She is the teacher, the maker of home, the cultivator of its virtues and refinements; and no human ethics, theories, or reforms, can give her a nobler or more exhalted position than this. As a daughter, let her be true to herself, and unmoved from the sphere which nature aiul providence have designated. And let her shrink from everything which will in any way make impure the atmos- phere of refined and delicate sentiment that encir- cles her. Let her ever struggle to preserve these IN ACTUAL LIFE. 275 pure and holy home influences which masculine women are throwing away for outside ambition." — \_Mrs. W. I. BaUinger, Plain City, Ohio. Jesus, Mother, Home, Heaven ! — sweetest words that ever fell on human ears. Bless God for good mothers. They are the brightest gems of earth. Jesus had a mother — she was a noble woman. Oh! that all mothers would realize the responsible posi- tion they occupy! CHILDREN. A home without children is as a barren desert. God never meant it so. It is as unnatural as a fountain without water, as clouds without rain, as trees without leaves, blossom, or fruit. God breathed into man the instinct of pro-creation, and sanctified the desire for children when he said, "Be fruitful and multiply and replenish the earth." How shockingly is tliis power abused in the human race. The voice of the little murdered innocents will damn many a soul. Old Herod of Bethlehemic fame will have plenty of company in the eternal world. Will not many go from this nation and from this age, to meet the condemnation of the Jews who gave their children to the flames of Moloch ? Children in the home are the gift of God. So the Bible teaches. They should therefore be trained up for Him. They are a "heritage of the Lord." Barrenness, among the Jews, was considered- the greatest reproach that could befall a woman. Children are in duty bound to honor, obey, and help their parents. " Honor thy father and mother, that thy days may be long in the land." This is the first commandment with promise. , Good chil- 276 CHRISTIAN CO-OPERATION dren are a source of mucli comfort and happiness to parents. The judgments of heaven will follow children who are undutiful to those who have given them life, and have nurtured them in their early and tender years. " Children, obey your parents in the Lord; for this is right." Children, kind to each other, dutiful to their parents, obliging to servants, respectful to friends, and polite to strangers, what a happy home they make! What a pleasure to be where they are. But " the eye that mocketh at his father, and de- spiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it." As this book may fall into the hands of many young people, they may be interested in the follow- ing short view of duties to parents: "First: As children have received many important favors from their parents, gratitude, and therefore virtue, re- quires that they should love them. Second: Con- sidering the superiority of age, and the probable superiority of wisdom, which there is on the side of parents, and, also, how much the satisfaction and comfort of a parent depends upon the respect shown him by his children, it is fit that children should REVERENCE their parents. Third : It is fit that while the parents are living, and the use of their understanding continues, their children should not, ordinarily, undertake any matter of great importance without advising with them, or without very strong reasons pursue it contrary to their wishes. Fourth: Young people need guid- ance and government in their minority. There is peculiar reason for trusting the prudence, care, and aftection of a parent, rather than any other person. It is therefore reasonable that children in their minority should obey their parents. With- out this, the order of families and the happiness IN ACTUAL LIFE. 277 of the rising generation can not be secured. Bnt the commands of the parents must be consistent with the will of God. Fifth : Virtue requires that if parents come to want, children should fur- nish them with the necessaries, and, if possible, with the conveniences of life." He who would forsake his father or mother in want pr old age is devoid of every principle of decency, manhood, and religion. Jesus, when in the agonies of death, upon the cross, made provis- ion for the care of his heart-broken and sorrowing mother. Go, son, daughter, care for thy father, thy mother. BROTHERS AND SISTERS. " Whatever brawls disturb the street There should be peace at home: Where sisters dwell and brothers meet, Quarrels should never come." "The intercourse of brothers and sisters should be marked by the frankness and familiarity befit- ting their intimate relation. But this certainly does not preclude the exercise of all the little courtesies of life. Young man, be polite to your sister. She is a woman, and all women have claims upon you for courteous attention; and the affection which exists between you adds tenfold to the sacredness of the claims she has upon you, not only for pro- tection, but for the exercise toward her of all the sweet amenities of life. Except your mother and your wife, or affianced bride (if you have one), no one can possibly have an equal right to your atten- tions. If you are young, and have neither wife nor lady-love, let your mother and sisters be to you the embodiment of all that is tenderest, most beautiful, and best in the human world. You can have no 278 CHRISTIAN CO-OPERATION better school than your daily iuterconrse with them, to tit you for female society in i^eneral. The young man who loves his sisters, and treats them Avith the politeness, deference, and kindness which is their due, is almost certain to be a favorite with their sex generally; so, as you value your reputation for good manners, and your success unth other ladies, fail in no act of courtesy to your sisters. " The gentle and loving sister will need no injunc- tion to treat an aflt'ectionate, polite, and attentive brother with the tender and respectful considera- tion which such a brother deserves. The charming courtesies which you practice so gracefully in your intercourse with other gentlemen will not, you may be sure, be lost upon him. True politeness is never lost, and never out of place; and nowhere does it appear more attractive than at home." THE FAMILY GROUP. " In purest love their souls unite, That the}' with Christian care, May make domestic burdens light, By taking mutual share." Every family is a little kingdom. The father is the king, the mother the queen, the children and servants the subjects. The will and word of the father and mother, guided by reason, experience, and the word of God, is the law. All are responsi- ble to God for the course they pursue, the words they speak, and the acts they perform. Order is the lirst law of nature and of God. Where there is no order or discipline, there anarchy and confu- sion prevail, conjugal, paternal, and filial affection are broken up, and misery sweeps in like a tiood. Peace will depart, and angry strife and bit- terness come. Children will grow up rude, uncul- IN ACTUAL LIFE. 279 tivated, wicked, and selfish. Refinement can not exist with disorder. The evil effects of such a state of things will be seriously felt in the commu- nity, in the church, in the state, and in the after life of all that may be connected with those raised up under a state of confusion and misrule. It ought to be the first and paramount ambition of every parent to have a well-ordered famil3^ It is the duty of the father to govern in mildness, firm- ness, and love. If he can not rale, and his wife can, he had better give it over into her hands. Better, far better have a woman to rule than to have no rule at all. In the absence of the father the mother should take his place and govern the family. The wife and mother should be a help meet for the husband and father. There should be no jar or confiict between them. They should be one. Whatever differences they may have should be adjusted privately, and not brought before the children. Contention and angry words between father and mother will produce like results be- tween children. Many a home is cursed and blight- ed with parental contentions. Too much fault- finding is not good. Many a wife is totally dis- couraged by the continual fault-finding of the hus- band. Many a husband is driven to desperation, his nobility and manhood destroyed, by the annoy- ances, contentions, and eternal diss*atisfactions of a fretful wife. How can a boy grow to noble man- hood, a girl to beautiful womanhood, without the genial influences of parental approbation. Do not destroy the self-confidence, the manly and womanly instincts of your children by scolding, fretting, fault-finding, and abuse. Encourage your chil- dren. Praise, but do not flatter them. Point out their errors in kindness. If you niust be severe sometimes, do not be bitter and harsh. I know 280 CHRISTIAN CO-OPERATION one now grown to manhood, who will not likely ever rise above the unjust iloggings, the abuse, and the harsh treatment he received under the parental roof. The wounds he received in his sensitive na- ture are deep and permanent. Many things he then regarded as unkind and unjust. Age and ex- perience have not changed his mind. Home should be a synonym for love and confidence and happi- ness. There should be mutual forbearance and forgiveness. None are perfect; and where persons are so intimately acquainted and associated to- gether from day to day for a series of years, it is easy to see each other's faults. We should not look for faults to chide, but to correct in love; and aim to see virtues to commend. The temper will often be tried by the out-croppings of willfulness or na- tive wickedness or weakness. There will be fre- quent cases for the exercise of forbearance. Wrongs, apparent or real, will often be committed. And if forgiveness be not exercised, peace must depart from home, or the group be broken up. Each one should seek to make the other happy. Taunting should have no place in the family circle. Selfishness is a foe to peace and comfort. Self- sacrifice often brings more happiness than a rigid adherence to one's persoiuil rights. Jesus gave up much that we might be saved and eternally happy. Will he lose anything by the noble sacrifice he made for us? Certainly not. One object of home-life should be the happiness of its inmates. This should be made incidental, and will therefore be best secured by doing right. Hap- piness secured by a sacrifice of truth, or right, or principle, is a very vapid thing, and must result, ultimatel}'^, in misery. The great object of home- life should be to train up for usefulness here and hapjnness hereafter. As this requires so much jier- IN ACTUAL LIFE. 281 sonal care, attention, and labor, the end is best se- cured by breaking up society into groups, dividing the responsibility, and throwing those together whose interests, aims, and aspirations will most nat- urally be identical. Hence we have the family group composed of the father, mother, and children, and, in some instances, assistants or servants. A family without religion is like a vessel without a rudder, as a traveler in the wilderness without a compass. The Christian religion, with its glorious hope, is like an anchor to the home circle. Though the storms of adversity may howl without, yet with- in all is safe. And like Noah's ark, the family staying on God in faith, and hope, and love, and obedience, will rise above the waves of time, pro- tected by the arm of Jehovah, and will, in due time, rest down quietly on the mount of prosperity in the full enjoyment of God's gracious promises. But the fury of the Lord will be poured out " upon the families that call not on his name." I would not give much for the public exercises of those who have no family religion. The tree that would bear Christian fruit in public life must root back into the subsoil of home for its nourishment. The re- ligion that is only to be seen of men is a hollow af- fair. It may endure for a time, but can not always be guarded from the pressure of life, and will at some unexpected turn explode, but to show the fol- ly, weakness, and hypocrisy of the possessor. Chil- dren are tell-tale things, and unconsciously exhi|)it the principles, teachings, habits, and life of the par- ents. Betore they are born, parents, they are im- bibing your disposition. When children become old enough to notice and imitate I have heard par- ents say, " Now we must commence to live a differ- ent life." It is well to begin at this late hour. How much better to have commenced before the 282 CHRISTIAN CO-OPERATION little one looked out upon the sunlight of God. Then a good disposition might have been imiJarted to the child. Now untold labor must be bestowed upon a crooked stick to make it straight. Never will family groups be free from bursts of passion, evil dispositions, and consequent misery, until these evils are anticipated and prevented in the oiispring by being remedied in the parents. Parents, re- member that your children are but the reflex of your own dear selves. CHAPTER II. CIVIL GOVERNMENT. PRINCIPLE II. Civil government is ordained of God, to be estab- lished among men to regulate their intercourse with each other; and it becomes the duty of all to help establish, maintain, and perpetuate good govern- ment. And particularly "is it the duty of every church-member to lead a quiet, peaceable, and god- ly life among men, as it becomes a Christian to live in peace, and be subject to the higher or ruling powers, as the word of God requires." ORIGIN OF AUTHORITY. All power belongs to God. He reigns over dev- ils, men, and angels. This is plainly taught in his IN ACTUAL LIFE. 283 word. David, who in his public life was a man after God's own heart, has with great enthusiasm declared : " Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine ; thine is the kingdom, Lord, and thou art exalted as head above all. Both riches and honor come of thee, and thou reiguest over all ; and in thine hand is power and might; and in thine hand it is to make great, and to give strength unto all." (I. Chron. xxix. 11, 12.) The Psalmist, in leading the devotions of all coming ages, says: " Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations." (Ps. cxiv. 13.) Again it is said, " The heaven is my throne, and the earth is my footstool." Daniel says of the Lord, "Wisdom and might are his; he changeth the times and the seasons ; he re- moveth kings and setteth up kings." Christ teach- es us in our prayer to say, " Thine is the kingdom, and the power, and the glory, forever." In him, that is, in God, we live, and move, and have our being. In his hands are the issues of life and death. Paul, who is good authority, says, "For of him, and through him, and to him are all things," and that God " worketh all things after the counsel of his own will." James declares, " There is one Law- giver, who is able to save and destroy." And John, on the isle of Patmos, declares, " Thou hast created all things ; and for thy pleasure they are and were created." (Rev. iv. 11.) If he created them he has a right to govern them. DELEGATION OF AUTHORITY. All power, therefore, exercised by any one other than God, is derived from him. To every living 284 CHRISTIAN CO-OPERATION rational being be bas delegated a degree of power subordinate to bim, for tbe preservation of life, for tbe possession of liberty, for tbe pursuit and enjoy- ment of bappiness and salvation. Even of tbe in- ferior animals tbis is true in a large measure. Life was given of God, and is a sacred tbing. Liberty is tbe instinct of every living being. Happiness is tbe normal condition of every sentient being. Tbe rigbt to defend, possess, and enjoy tbese, God bestows with tbem, upon every human being. Power is inherent and perpetual in man by tbe gift of God. To God be is responsible for its use. Ex])lain it, deny it, or reason upon it as we please, it still is true that every person, state, combination of men, king, or ruler, is responsible to tbe God of the Bible for tbe exercise of the authority that may be invested in any of tbem. GOVERNMENT DEFINED. Any exercise or concentration of tbis power in man is denominated government. Hence it is said, " He that ruleth bis spirit is better than be that taketh a city." Tbis is a personal exercise of the power in one ever himself. But men are social be- ings, and must, in order to accomplish tbe ends of their being, live together in societ3\ Any concen- tration of this power possessed by each, in one, or more than one person, for wise ends, or the' benefit of the whole, is government. If this concentration and exercise of authority pertain to mental culture it is called school government. If it be for tbe inter- ests of tbe soul, to regulate its relations to God in tbis life and in the life to come, it is called ecclesiasti- cal government. If it be for the regulation of our conduct with each other in this life in a social rela- tion, as man with man, family with family, state with IN ACTUAL LIFE. 285 state, nation with nation, it is called civil govern- ment. The word signifies to regulate, direct, con- trol, govern, protect. These words also indicate the office, end, or object of government. CHURCH AND STATE GOVERNMENT SEPARATE. The church and state are two separate, distinct organizations. The union of church and state is contrary to sound policy, to the nature of the two institutions, to experience, and, above all, to the word of God. They are alike in this, that th^y are both ordained of God, and have for their end the good of man and the glory of God; and they are founded in the principles of justice and truth. But here the analogy about ceases. The Jewish theoc- racy is an example which God has given us. In this the civil and ecclesiastical polity are distinct. The state was headed by the judges and the kings ; the church by the priests. A king, as such, dare not perform the functions of a priest. For so do- ing God was angry with Saul. Each must attend to his own office. " Render therefore unto Csesar the things which are Cassar's; and unto God the things which are God's." Christ refused to wear a crown. He was a king, but not a civil one. His crown and kingdom were spiritual. " My kingdom is not of this world." Thus spake the Savior in describing the nature of the church. If his kingdom, crown, and subjects had been of a civil nature, then would his disciples have fought that he be not taken. The church is spiritual; the state is temporal. The church pertains mostly to the soul and inner life of men ; the state to the body and outer lite. The church is based on moral suasion; the state on force. Men are chosen to office in the church for their moral and religious qualifications ; in the 286 CHRISTIAN CO-OPERATION state for their social and civil qualifications. The church persuades men to adopt her views; the state compels men to suhmit to its laws. The church is an exhibition of God's love, mercy, and forgiveness; the state of his justice, judgment, and power in punishing sin and rewarding righteousness. The church most. clearly shines out in the New Testa- ment; the state in the Old Testament. The church, as snch, will be recognized in the world to come ; civil states will not. Hence, ecclesiastical sing may not always be punished in this lite ; national sins, as such, must always be punished in this world. The object of the state is to secure justice, happi- ness, and prosperity in this life ; the object of the church is to secure the salvation of the soul, and its ultimate happiness in tiie workl to come. Hence, the codes of law for each should be separate, yet both founded in the revealed will of God. The church should not pass laws for the state, nor the state pass laws for the church. Each one should keep in its own sphere. Yet they should mutually aid each other in carr3'ing out their lawful ends. An othcer of the state should not, therefore, be an offi- cer of the church. A man should be an officer iu the state because he has been duly appointed by the state; and so of the church. The church may ren- der aid to the state in the interest of good civil gov- ernment, and to secure the salvation of the souls of politicians, but not as a means of bringing the state under ecclesiastical control. The state may render aid to the church, as a means of securing good civil government in a shorter, cheaper way, on the broad principles of equal justice, but not with a view to sinister ends, in the interests of any ecclesiastical party or set of church notions. If taxing church projierty secure more directly the ends of human government, then tax it. If it be thought that the IN ACTUAL LIFE. 287 influence of churches diminishes crime, if it be thought cheaper to prevent crime than to punish it, if it be thought that the amount of money lost to the state treasury by the non-taxation of church property diminishes public crime more than the same amount collected and disbursed by the state in feeing officers to execute the law, in building prisons, etc., then exempt church property from taxation. DIFFERENT FORMS OF GOVERNMENT. II the power be concentrated in the father of a family or tribe, the government is called j:»a^r/ar(?A- al. This is the most ancient of all forms of civil government. It is that of which we read in early Bible history. If the power be vested in a military leader, it is then called military government. There are three forms of government usually recognized by political writers, monarchy, aristoc- racy, and democracy. If the power be vested in one man so that the will of the ruler in part or wholly be the law of the land, it is called a monarchy. There are two kinds of monarchy, absolute and limited. If the will of the ruler be the law of the land, it is an absolute monarchy. If that will be restrained by a constitution, it is a limited monarchy. If the power to rule be vested in a combination of persons denominated nobles, it is called an aristocracy . The term is derived from two Greek words, aristos, best, and krateo, to hold or govern ; tliat is, to hold the power, and govern by the best class of persons and in the best manner. The idea is well meant, the theory is good, if the practice be not always so. And if this privileged class could always be kept pure and unselfish, it 288 CHRISTIAN CO-OPERATION might be a very desirable form of government. But experience proves corrupt combinations to be very dangerous. When the people retain the balance of power, and do the ruling themselves, it is called a de- mocracy. A pure democracy is one in which all measures of any importance are decided directly by the people. The people make the laws. "Such was the government of Athens." Congregation- alism in church and democracy in state are the same form of government. There is a modifica- tion of democracy, in which the laws are made by representatives chosen by the people. This is called republicanism. The United States is an ex- ample of this kind of government. Some one says, "The difference between a democracy and a repub- lic is more imaginary than real," because the prin- ciple is, the same: the poiver belongs to the people. The difference is in the form of expressing that will. The republic is an accommodation to large masses of people, spread over an extensive terri- tory. So where an aristocracy is confined to a limited number of persons, or has become corrupt, it is called an oligarchy. They are different terms, used to express different phases of the same sub- ject. These different forms are often combined in one nation, and are rarely found alone. In Eng- land, the House of Commons represents democracy or the people, the House of Lords the aristocracy, the queen, the monarchy. A government is called a theocracy in which God is recognized as the head, the supreme ruler, the king, the governor. Such was the Jewish govern- ment in the time of the judges, from the time of Joshua until Saul was crowned king. An effort is now being made to make the American govern- ment a theocracy by acknowledging God in the IN ACTUAL LIFE. 289 constitution as tlie supreme ruler. But God is the supreme ruler of the universe and of this nation, whether we formally acknowledge it or not. And, whatever he the form of government, this truth, solemn and awful as it is, should be accepted, in theory and practice. That government is the best which makes life and property the most secure, liberty to do right the largest, general prosperity the greatest, and brings happiness the nearest to all its subjects. Govern- ments should be for the many, and not for the few; therefore there should be just and equal laws ad- ministered by the most unselfish persons, — persons who rule, not for the interest it is to them, but for the good of the people, — men fearing God, hating wickedness, and loving righteousness. A theocratic basis, combined with general intelligence and vir- tue, developed in some form of democracy, (or repuhlicanism, which is but another name for repre- sentative democracy,) seems to be the best form of which we can conceive. But arguments may be adduced for all forms and combinations of govern- ment; and every one, perhaps, has its place and uses, except those which are made the instruments of self-interest, oppression, and wrong. The sooner such governments give way to better ones, the bet- ter will it be for mankind. As the world becomes more intelligent and virtuous, despotic govern- ments will give place to those which are more liberal. OBEDIENCE TO CIVIL LAW. All power to be exercised for the purposes of government is inherent in man by the gift of God. But men are social beings and must live together in society. Hence their interests in many things 19 290 CHRISTIAN CO-OPERATION become identical; and to secure the ends of justice, some settled line of policy must be decided upon and followed. These general interests, thus codi- fied and based in universal justice and equality, constitute the law of the land, to an observance of which every person in the commonwealth is bound. It would not be fair, if any were left free to vio- late these principles. Hence arise the necessity and obligation of civil obedience. If every one were honest, intelligent enough to interpret and apply the laws, and disposed to self-government, all might go their way without anything further, and, in their relations to each other, recognize these general principles, each being free, in other re- spects, to do as he might choose. But the expe- rience of all ages proves that the mass of man- kind will not of themselves and for themselves obey laws, however wise and just they may be. Hence it becomes necessary to have persons called officers to compel obedience. And if it be a crime to disobey the law, it is also a crime to resist or treat with contempt him who would execute the law. Hence obedience to "magistrates" is enjoined. But my neighbor and I may have a dispute over some point in which our self-interests are respect- ively involved. We call each upon the magistrate to execute the law. For whom shall he act? If he act at all he must act for the one and against the other, /am not fit to decide. Self-interest, ig- norance, or prejudice may mislead me. So with my neighbor. But may not the officer judge be- tween us? It might not be safe. Friendship, in- terest, or prejudice may mislead him. It would be best if my neighbor and I could between our- selves interpret the law, and adjust our difficulty. But seeing we can not, we had better refer our case to some disinterested party, before whom we can IN ACTUAL LIFE. 291 state each his case separately, with such reasonings and explanations as may be neeessary, and have, if possible, a considerate, impartial, disinterested de- cision. Then the civil oificer can, without any im- putation of partiality, execute the law as decided by the court. Hence is seen the necessity of courts OF JUSTICE. And submission to their decision is also seen to be a necessity in any well-regulated state. This we regard as a legitimate process of reasoning. But we are not left to mere opinion and experience upon this matter. God has spoken with a voice that can not be mistaken. He com- manded obedience to Moses, and punished severely any revolt from his authority. (N'um. xii. 1, 9-11; xvi. 1.) Solomon says, "Keep the king's com- mandment, and that in regard to the oath of God." (Eccl. viii. 2-4, also x. 4.) Those who take the oath of fidelity or allegiance to a civil government should scrupulously regard that oath. But the obligation to obey exists even without the oath. Christ obeyed fully and honestly the laws of the land in which he lived, and, rather than give oflense, paid tribute, or tax, where there was no claim. (Matt. xvii. 24- 27.) His teaching was to the same efiect: " Ren- der therefore unto Csesar the things which are Cffisar's. (Matt. xxii. 21.) "Let every soul be subject to the higher powers." " Whosoever therefore resisteth the power, resisteth the ordi- nance of God; and they that resist shall receive to themselves damnation." "Ye must needs be sub- ject, not only for wrath (fear), but also for con- science' sake." (Rom. xiii. 1-7.) "Put them in mind to be subject to principalities and powers, to obey magistrates." (Titus iii. 1.) "Submit your- selves to every ordinance of man for the Lord's sake," etc. (I. Peter ii. 13-15; Ex. xxii. 28; I. Sam. xxiv. 6, 8, 10; xxvi. 9-11; I. Kings i. 23, 24; 292 CHRISTIAN CO-OPERATION Job xxxiv. 18; Eccl. x. 20; Dan. vi. 21.) "Thou shalt not speak evil of the rulers of thy people." (Acts xxiii. 2-5; I. Pet. ii. 17; II. Pet.^ii. 10, 11; Jude viii. 9; Hosea xiii. 10, 11.) This accumulation of evidence from the word of God very clearly indicates his mind, and, with other references which might he made, throws a world of light upon this subject. We have learned, First: That all power belongs to God, and that to him we are all responsible. Second: That he has delegated a degree of power to every man, and that it may be executed by him or by any one who may be duly authorized to do so. Third: That men are social beings, and must live together in society in order to subserve the ends of their ex- istence. Fourth: That society requires govern- ment; government requires just and equal laws; laws require officers to enforce them; officers re- quire authority for the performance of their duties; and that authority demands obedience on the part of subjects as well as their respect, honor, support, and sympathy. "I exhort therefore, that, iirst of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Savior." (I. Tim. ii. 1-3.) THE EXTENT OF THIS OBEDIENCE. This obedience is not absolute and unlimited. It extends only to things which are right, and to things indifferent. If the commands of the ruler be right, the duty to obey is evident. If the command of the ruler be a matter of policy, and involve, in its obedience, no violation of righteous principle, the IN ACTUAL LIFE. 293 duty of obedience oug-ht to be equally plain, for it is equally binding. The Savior's example in pay- ing tribute is to the point. He, in thus doing, violated no moral principle, though he was under no moral obligation to pay the tribute-money. His refusal would have been bad policy, a bad example, and would have exerted a bad influence. It would have brought him and his cause unnecessarily into bad repute. No good end would have been attain- ed by it. The gain in refusing would in no wise compensate for the loss in paying. The gain in refusing would be small, amounting only to the value of the tribute-money. It is a severe rebuke to those who carp and contend about unimportant differences, to the injury of themselves, the offense ■ of others, and the damage of a good cause. But if right, if truth, if principle be involved, the case is ({uite different. Rulers have no right to command us to do wrong. We dare not obey them when they thus command us. There is no authority in us or out of us, that has any right to compel, or even induce us to do wrong. What we know is wrong we should reject even at the risk of our lives. No one need say, " The law requires it. I know it is wrong. But I must obey the law." This is folly. It is a falsehood to say, " I am com- pelled to do wrong." Die, rather than do lorong. God will reward you for it. When the king of Egypt commanded the midwives to murder the male children of the Hebrews, they feared God, and obeyed not the king. And God dealt well with the midwives for their disobedience. (Ex. i. 15-21.) When Saul determined foolishly and wickedly to destroy the life of Jonathan, the peo- ple interfered and rescued him out of his father's hands, " that he died not." (I. Sam. xiv. 27-45.) The children of Israel sinned grievously against 294 CHRISTIAN CO-OPERATION the Lord, by walking in the statutes of the lieathen, and in those which the wicked kings of Israel had made. They should have obeyed the Lord at all hazards. (II. Kings xvii. 7-17.) The Lord was with Hezekiah, and blessed him, and " prospered him whithersoever he went forth," though " he rebelled against the king of Assyria, and served him not." (II. Kings xviii. 7.) Xebu- chadnezzar made a great image, and commanded it to be worshiped. Shadrach, Meshach, and Abednego refused to do so. They were bound and cast into the fiery furnace, heated seven times hot- ter than usual. God was with these brave men, and delivered them. Not even the smell of fire was up- *on their clothes. (Daniel iii.) Daniel, in defiance of the decree of king Darius, performed, in his usual manner, his duties to God by praying three times a day. For his temerity and faithfulness, Daniel went into the lion's den, but came out unharmed. God defends the right. Resistance, in the proper manner and spirit, to wrong, is obedience to God. It is only the things that belong to Caisar, or the state, that should be rendered to him. We should refuse to the civil magistrate what belongs to God. The apostles were forbidden to preach in the name of Christ. Their prompt response was, " Whether it be right in the sight of God to hearken unto you more than unto God, judge ye." (Acts iv. 18-20.) So they went out and preached. They were brought before the council, charged with preaching the gospel contrary to civil com- mands. Their defense was simple and character- istic: " We ought to obey God rather than men J' Wonderful words: worthy to be written on imper- ishable parchment, with a pen of iron, in indelible ink, and attached to every legal document in the world! IN ACTUAL LIFE. 295 OPEN RESISTANCE TO GOVERNMENT. Government, then, can never be pleaded in favor of tyranny, oppression, and wrong. It is not an in- strument of personal or family aggrandizement. And when government is subverting entirely its ends, which are, protection from our enemies in life and property, the encouragement and adminis- tration of justice between man and man, the open- ing up and keeping open of channels for the pur- suit of happiness in legitimate \yays, and the repression of those evils which interfere with the material, intellectual, and social prosperit}' of a nation, then it may be resisted by a non-compli- ance with obnoxious edicts, by petitions fur a re? dress of wrongs, by remonstrance against political encroachments, by a public exposure of the wrong, and, if the government be clearly in the wrong, and the people clearly in the right, — if there be rea- sonable hopes of success, — by open and armed resist- ance, if all other means prove unavailing. The government may be entirely subverted, and another established in its place, founded on proper princi- ples and based on justice and righteousness. But revolutions should be resorted to only in extreme cases. It is better to suffer wrong while it is en- durable, than to resort to doubtful expedients which may result in failure, and entail misery and ruin upon thousands of innocent persons. A bad government poorly administered is better than no government at all. Hence it is often our duty to submit and keep the peace when things politically are not what they should be. It was not God's will that the Jews should have a king, yet when they would have one, he counseled and com- manded them to obey him in all things lawful. Jesus said, " The scribes and the Pharisees sit in 296 CHRISTIAN CO-OPERATION Moses' seat: all therefore whatsoever they bid you observe, that observe and do; but do not jq after their works; for they say, and do not." A ruler ought to have respect to the will of the people, but should not carry out that will if it be wrong. Pontius Pilate, against his own convic- tions, condemned Christ. His conduct was cow- ardly and disgraceful. He was there to administer justice, and not to be governed by the clamors of an excited rabble. If the people demand what is wrong, a ruler is not obliged to yield. If he do, he is as guilty — if not more so — as they are. CHAPTER III. THE TEMPERANCE QUESTION. PRINCIPLE III. Temperance which consists in a moderate use of things helpful and healthful, and in total abstinence from all things injurious, and especially in absti- nence from ardent spirits as a beverage, is the doc- trine of reason, experience, science, and the word of God, and hence it should be taught and enforced by the church and the state. THE DISCUSSION. With perhaps but one exception, which is that of the Presbyterians of the United States, in the IN ACTUAL LIFE. 297 General Assembly of 1811, ours is the oldest eccle- siastical action on record, designed to suppress the traffic in ardent spirits. It can not in truth be said that we have been tardy or negligent in this mat- ter. We were among the pioneers in the temper- ance movement. Tlie American Temperance So- ciety, which accomplished so much good in its day, was organized in 1826. But jive ijeais before this, the General Conference of The United Brethren in Christ formed itself into a temperance body; and we have never receded from the position then taken. The attention of the third General Con- ference, which convened at Dewalt Mechlin's, in Fairfield County, Ohio, May 15, 1821, was called to this subject by one of its members, George Bene- dum. And though whisky-drinking was then as popular as tobacco-chewing is now, yet our Ger- mar. fathers did not fear to attack the evil. In the spirit of the Master they " Kesolved, That neither preacher nor lay member shall be allowed to carry on a distillery; and that distillers be re- quested to willingly cease the business; that the members of the General Conference be requested to lay this resolution before the several annual con- ferences; that it shall then be the duty of the preachers to labor against the evils of intemper- ance during the interval between this and the next General Conference, when the subject shall again be taken up for further consideration," I can not but admire the keen sense of right, the far-reaching thought, and moral heroism of those humble men. May their mantle fall upon all their sons to the latest generation. It is a principle with us to be temperate, and to oppose intemperance. The question is discussed yearly in most or all of our annual conferences. Our periodicals are all strictly temperance papers. 298 CHRISTIAN CO-OPERATION No other kind would be tolerated by us. Our hyranology, which aU?ays shows the sentiments of a people, breathes out in strong and touching strains ao^ainst the demon foe. "&' " Ob! turn from the wine-glass away, Nor look on the wine when it's red; Though urged by the wealthy and gay, Remember the blood it has shed! Touch not with the poison thy lips, If thou wouldst be free from its pains; For he is in danger who sips — He only is safe who abstains. — [Hymn 895. Our pulpits are loud and bold and persistent in exposing and denouncing the evil. He who joins any of our churches, virtually joins a total-absti- nence society. And though we can not go into secret orders to oppose intemperance, yet we con- sider ourselves second to none in our devotion to the temperance cause and in our hatred to all traf- fic in and use of, as a beverage, rum, gin, brandy, whisky, and all other intoxicants. The following rule is enforced in all our churches: " The distilling, vending, and use of ardent spirits as a beverage, shall be, and is hereby forbidden throughout our society; and should any of our members or preachers be found guilty in this re- spect, they shall be dealt with as in case of other immoralities; provided, however, that this rule shall not be so construed as to prevent druggists and others from vending or using it for mediciual or mechanical purposes." All this is commendable and right, for temper- ance is a Bible doctrine. When Paul spoke before Felix concerning the faith in Christ, " he reasoned of righteousness, tan-pcrancc, and a judgment to come." His second article of faith was the sub- ject I am now considering. (Acts xxiv. 25.) It IN ACTUAL LIFE. 299 was a recognized principle among the heathen, which Paul incorporated into the Christian system, that " every man that striveth for the mastery is temperate in all things." (I. Cor, ix. 25.) And in Galatians v. 23, temperance is named as one of the gracious fruits of the Spirit. Peter, in recount- ing the things we are to add to our faith that we be not "barren nor unfruitful," says we must give all diligence to add temperance to knowledge. The examples of the Bible are very forcible. Noah, after the flood, was unfortunate in his hus- bandry at one time, by making too much wine. And not being able to use all the juice he expressed, it remained on his hands, fermented, and formed the intoxicant principle or alcohol. The old man watched his wine from day to day, still sipping away, and found that though it had soured some, it was not at all unpalatable. And so imbibing to excess one day he became shamefully drunk, and conducted himself with great impropriety before his family. And after awaking from his unnatu- ral sleep and coming somewhat to his senses, being informed that Canaan had treated an erring father with great disrespect, he pronounced a curse upon his son, not so much for the act itself as for the dis- position it manifested in the boy. Noah is not the only man who has, through wine, cursed his fam- ily — only, since then men are not disposed to wait till their sober senses come, but curse and abuse their families under the impulse and excitement of the wine. The Jewish law was severe against drunken children. They were reported to the elders for summary punishment. " This our son is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard." Then the miserable boy was taken out and the men of the city stoned him 300 CHRISTIAN CO-OPERATION to death, A few examples of this kind might have a sahitary effect in these degenerate days. But whether to stone the fathers or the sons would be a question not so easily decided. , Samson, who was a judge in Israel, a man of extraordinary strength, and who made a great stir in his day, by his Nazarite vows abstained from all strong drink during his life-time. Even his mother before him was temperate. If all mothers and fathers were to abstain from all intoxicants and undue stimulants there would be less taste for strong drink, and more exemplary men in the world. (Judges xiii. 7.) Of John the Baptist it was said, "For he shall be great in the sight of the Lord, and shall drink neither wine nor stong drink: and he shall be filled with the Holy Ghost even from his mother's womb." (Luke i. 15.) Timothy, who was a very exemplary young man, of excellent early training and a minister in the apostolic church, was so es- tablished in habits of temperance that it required the pen of inspiration to induce him to "take a little wine for his stomach's sake, and his often in- firmities." And this wine was doubtless sweet and uufermented, commendable for its nourishing and soothing qualities. When Christ made wine at the wedding in Cana of Galilee it was not rotten grape- juice, but the pure uufermented liquid as God fur- nishes it in the great laboratory of nature. No alcohol, winch is the intoxicant principle in wines, is found anywhere in living, healthy, grow- ing nature. In the process of decomposition alco- hol is formed. It is a product not of growth, but of rottenness. The wine which Christ used in in- stituting the sacrament was doubtless the juice of the grape just expressed, or preserved so as not to decompose and sour; otherwise it could not be a IN ACTUAL LIFE. 301 fair representative of the blood of Christ. He said he would drink it anew with them in the Father's kingdom. And the wine there will be neiv, for there is no decay in heaven. New sweet wine ought always to be used in the sacrament of the Lord's-supper. There are three ways in which this may be had. First: By keep- ing the juice of the grape in so cool a place that it will not ferment. This will be very difficult in most climates. Second: By boiling down the juice to a sirup or jelly. When needed dilute it with a little water. This is a very convenient method; and the fruit of the vine may thus be kept for any length of time. One author I have read says the ancients kept wine in this way sometimes one hun- dred years. Third: Wine, by which I mean the pure juice of the grape, may be kept by the mod- ern method of canning, just as fruits of all kinds are kept. Christian people ought thus to put by the pure juice of the grape every year that it may be always at hand for communion service. We ought to abandon at once the use of the adulterated stuff sold as wine, and not use as a symbol of the blood of Christ that which is producing untold misery in the world, and sends many precious souls to a drunkard's grave and a drunkard's hell. Much confusion arises in the minds of many in reading the Scriptures by not knowing that there are nine words in the Hebrew, and three in the Greek, making twelve in all, which we translate with three or four words, such as wine, mixed wine, and strong drink. This accounts for the fact that wine is sometimes spoken of as a blessing, and at other times denounced as a curse. The sweet wine was as harmless as the fully ripe and luscious grape; and it was therefore considered a blessing to make glad the heart of man, and revive him when 302 CHRISTIAN CO-OPERATION he was weary and ready to faint. The sour wine, "that worketh itself aright," the mixed wine, drugged to make it more exhilarating, containing the intoxicant principle, was dangerous to man, bringing with it the sorest evils in its use, and was, consequently, pronounced a curse. Hence it is said, "Wine is a mocker, strong drink is raging, and whosoever is deceived thereby is not wise." "Be not among wine-bibbers." Isaiah nervously says, " Woe to the crown of pride, to the drunk- ards of Ephraim." The jprohihitions of the Bible are very remarka- ble. 1. Aaron and his sons were forbidden to use wine or strong drink when they went into the tab- ernacle of the congregation. This was a statute forever. (Lev. ix. 9.) 2. ISTo one could be a Naz- arite who did not totally abstain from wine. (Num. vi. 1-4.) 3. Solomon tells us that it is not for civil officers to drink wine, lest it disqualify them for their duties. (Prov. xxxi. 4, 5.) 4. The story of the Rechabites is remarkable and affecting. (Jer. XXXV.) 5. Paul tells us that a bishop, or minister of the gospel, must "not be given to wine;" that he must be " sober, holy, just, temperate." (Titus i. 7, 8.) 6. He, also, in the same book (ii. 2, 3), teaches that the aged men and women be temper- ate, and not given to much wine. 7. The young men and women he exhorts to be sober, and sober- minded. (Titus ii. 4-6.) 8. Then Paul, in Romans xiii. 13, gives a general exhortation to all Chris- tians, in this language: "Let us walk honestly as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying." The evils of intemperance are startling, terrible, and heart-rending. It is one of the greatest evils of this day. It is fraught with untold miseries. Eter- IN ACTUAL LIFE. 303 nity alone will unfold the terrible effects of this prevailing curse. It fires up and strengthens the animal propensities. It makes man more of a beast than a man. It destroys his manhood. It maddens, infuriates, and demonizes. The demo- niac among the tombs of Gadara was compara- tively harmless beside the drunkard. Hence it weakens man's moral sensibilities, so that he can not discern clearly between right and wrong. Under the influence of rum the most horrible crimes are committed. It weakens and finally destroys the mind. It preys upon the intellectual powers, like fire upon wood. It will burn out the brightest in- tellect of earth- And the only safety is in total abstinence. (Jer. xxiii. 9.) A horrible picture of the influence of drunkenness is drawn by the prophet Isaiah, (xxviii. 7, 8.) It destroys character and influence. It destroys the comfort of homes, and beggars families. It entails misery, shame, and poverty upon helpless children. It is a fruit- ful source of ignorance and crime. It fills our alms-houses with paupers and our prisons with criminals. It increases our taxes every year. It incites disturbances, quarrels, and lawsuits. It destroys the peace and prosperity of many a neigh- borhood. It incites bloodshed and murder. It entails a depraved appetite upon the incoming gen- eration. It has a vitiating influence upon the young. It parts husbands and wives. It causes a neglect and prostration of business. It is the cause of much idleness and waste. It causes men to be untrue to their trusts, to themselves, to their fel- low-beings, and to God. It is therefore a foe to God and man. It makes a dribbling idiot of the sage, and a consummate fool of the wisest states- man. It fills annually, in the United States, about 75,000 drunkards' graves. It wastes the produce, 304 CHRISTIAN CO-OPERATION the labor, the money of the country. It hedges up the way of the Christian church, and corrupts pol- itics. It is in the way of civilization, education, and refinement. It leads to licentiousness. It destroys filial aflfection. It produces sclf-sufiiciency and irreligiou. There are those who "eat the bread of wickedness, and drink the wine of vio- lence." (Prov. iv. 17.) " The nations have drunken of her wine; therefore are the nations mad." (Isa. xxii. 13, 14; Ivi. 12; xxviii. 7. Prov. xx. 1; xxiii. 21, 29-35. I. Cor. v. 11; also vi. 10. Gal. v. 21.) See the crimes with which drunkenness is associ- ated and condemned. (Ilab. ii. 5. Isa. xxiv. 7-9. Eph. V. 18.) There are, then, strong reasons why we ought to be temperate, and engaged in this good cause. 1. Because God commands us to be temperate. This ought to settle the whole question and shape our whole lives. It is a positive precept of his word. The Bible is opposed to all excess, in every way. 2.' We ought to be temperate, because God condemns intemperance. Who can read the refer- ences above and not be deeply impressed with the idea? Wo one can read God's word with any de- gree of attention and not be truly convinced that he condemns intemperance. 3. We ought to be temperate and abstain from the use ot all ardent spirits, l)ecause the better judgment and the moral sense of mankind are in favor of it, and opposed to intemperance. 4. We ought to be temperate, be- cause all churches based upon the word of God favor it. 5. Because intemperance dulls the men- tal faculties, and unfits us for business and the en- joyments of life. 6. Because it unduly excites the system, injures the health, and shortens life. 7. Because it corrupts the soul, vitiates the life, and flius unfits us for the society of the good. 8. It IN ACTUAL LIFE. 305 SO excites the passions and destroys the reason as to make drunkards unsafe in society. 9. Because it inflicts a wrong on the community which has a right to the hest influence of every one of its members. This influence drunkenness destroys. 10. It is a dreadfully wicked waste of time, money, and tal- ent, for which God will hold men accountable. 11. Because it often entails miseries on the wife, chil- dren, friends, or associates. 12. It is an open vio- lation of the laws of nature which teaches equi- librium of parts, moderation, temperacce. 13. Be- cause drunkenness is self-murder. It murders time, money, influence, reputation, mind, body, and soul. 14. The appetite for ardent spirits is unnatural. IsTature demands no such thing. It is not a prod- uct of nature. It is poison. Its use ought to be abandoned. 15. The manufacture and sale of ar- dent spirits, except in medicine and mechanics, though sanctioned by law, is a wicked business. It is a curse to any community. 16. It is a national cuTse. 17. It robs men of happiness here and shuts them out of heaven. (I. Cor. vi. 10.) 18. It brings down the judgments of God. (Isaiah v. 22; xxviii. 1. Hab. ii. 15.) But the suppression of tliis traffic is no small work. The magnitude of the evil is appalling. There is a vitiated public taste. Thousands love the wine-cup. Many come into the world with this unnatural taste. They have inherited it. Many have tarried at the wine till the desire for it has become second nature. This inherited and ac- quired taste for stimulants is as strong as life. This must be met and overcome. The tone of of public sentiment is too low. The majority of the people either love the thing, or have some inter- est in defending or apologizing for or excusing the business. And those who stand up against the •20 306 CHRISTIAN CO-OPERATION causes of intemperance will have the majority agahist them. Thousands of persons, not at all addicted to drinking, will, through interest or friendship, or ignorance, affiliate with those who defend, or connive at, the drunkard-maker — the raanufacturer, vender, and user of ardent spirits. Thousands of persons are now employed in this business. They must be led to lind employment in other occupations. Millions of dollars are invested in the trade — in machinery, grain, and the article in wholesale and retail houses. All this capital must be diverted from this channel. This will be no small work. Medicines are mixed in large quantities every day, with alcohol. These are dealt out by respectable physicians. Thus is the use justified to an alarming extent, and, doubt- less, in many cases au appetite created for intoxi- cants. We are glad to know that the medical profession are awakening to a sense of duty in this matter; that they are beginning to feel their re- sponsibility, and are speaking out on this question in the right way. But in the face of all these dif- ficulties, and others that might be named, we must not despair of success. We must go manfully for- ward, trusting in God. What do we want to accomplish the work ? First; We must aim to have temperance mothers. We can not hope for success without them. They are an absolute necessity. We must try to convert them all stoutly to this cause. We thank God that manv of our mothers are temperance women. But not all are such. And many are too faint-hearted. Give us those who are not afraid to attack the b^er- seller — who are ready any moment, if it be neces- sary, to put a torch to every distillery and whisky- house in the country. Second : We want temper- ance fathers. A drunken man is not fit to be either IN ACTUAL LIFE. 307 a husband or father. Every womau in the country should shun every man who drinks, in small or large quantities, as she would a viper. All men who tipple or become intoxicated should be hooted from all female society, and never have a wife, or the smile of a woman to rest upon his accursed features. We should have temperance fathers. Then we must have temperance teachers. Public sentiment, in a large measure, is under the influence of our schools and colleges. The power of a teach- er is vast and permanent. Those who drink ardent spirits, or connive at the nefarious business, are un- fit to be the molders of the minds of the rising generation. And we can not reasonably hope for success in this cause without having strictly tem- j)erance men and women in charge of all our public and private schools, of all grades. The schools of the country should be nurseries of temperance thought, and fountains of temperance actions. A man who comes from the schools should be inured against the vice, and an ardent supporter and an earnest advocate of reform on this question. If ed- ucation does not teach moderation and self-control, it has failed in an important sense. Then, again, we want all the churches committed to this cause. It is a question of moral reform, and lies in the legitimate province of religion; and it should be so considered by every church. Every man should be made to feel that when he joins a church he joins a strict temperance society, and takes a sol- emn pledge of abstinence from all that will intox- icate. And so long as churches in their delibera- tive councils ignore this question, they are not only highly culpable before God, but they form a bul- w^ark of strength to those who deal in and use the liquid fire, and stand directly in the way of, and thus materially hinder, the temperance reform. o08 * CHRISTIAN CO-OPERATION Ministers of the gospel must take an active interest in this matter. The churches to a Large extent are controlled, in one way and another, hy the minis- ters. Tlieir teachings, views, opinions, and inliu- ence permeate the whole body, and give color and shape and momentum to nearly everything con- nected with the moral and religions element of the country. Their intluence does not stop within the pale of the church. The community, and even the state, feels the power of their influence and teaching. A wonderful and awful responsibility rests with the gospel minister. His voice should be heard in de- cided tones, as God has given him authority, against the infamous business of making, selling, and using ardent spirits. The Bible warrants him in speak- ing in favor of temperance and against intemper- ance. It is surprising what an amount of temperance matter the Holy Bible contains. And one need not go far to lind plenty of texts and ample material for the most searching discourses. He who studies the Bible studies this question. And he who will not preach against the evil ettects of wine, gin, rum, l)randy, whisky, etc., is "a dumb dog, that can not bark." The most effectual way of meeting this evil is to use "the sword of the 8}tirit, which is the word of God." Meet the evil as God meets it. De- nounce it as he denounces it. Look into society. See the woes intemperance has wrought, the mis- ery it is producing, and then ajiply, in the spirit of the Master, the divine remedy. Thus awaken the moral sensibiHties of the people. Arouse public sentiment. Make the people see and feel that it is a religious duty to be temperate, a duty to discour- age the course that may lead to a life of drunken- ness, misery, shame, and ruin. All this may be done without meddling in the politics of the coun- try. When a proper sentiment is pronbtfal inter- pretation, and may refer to the physical, intellectual, and moral influences of the players on instruments in the Christian dispensation outside of the acts of u'orship. But they shall be present in the house of God as will be all the devout worshipers and workers among God's people (but not to play), as "all the springs" of moral power are in the Chris- tian church. " But saints in heaven use instruments. May not saints ou earth use what saints do in heaven?" It is the opinion of many that the language of John, in Revelation, is figurative, and refers simply to the felicity which the saints enjoy. Even if it be literal, and they do really use hari)S and trumpets in heaven, it proves nothing to the purpose; for tlie saints in heaven certainly may enjoy what wo IN ACTUAL LIFE. 349 ou earth dare not indulge. Adults may enjoy what would be ruinous to the minor. The college pro- fessor may enjoy what would badly spoil the student. The citizen may have privileges which would be ruinous to the state if enjoyed by the alien. Then, even if saints and angels in heaven use instruments to worship God, it is no proof that we may use them here. We need revelation to sanction the practice under the Christian dispejisa- tion. A prophet under the old dispensation might need the inspiring influence of the minstrel; but the Christian minister needs no such thing. Apart from the inspiration of vocal singing, devout med- itation, and earnest prayer, he is promised the con- stant companionship of the Holy Spirit, which will guide him into all truth. Christ says, "Lo! lam with you alway, even unto the end of the world." What does the man of God thus endowed want with the organ-grinder ? Christ neither used nor commanded the use of instruments in worsliip. The apostles did not use them. They found them un- suited to the spirit of the new dispensation. The early church did not use them. They emphatically condemned them, as any one who is acquainted with church history well knows. They are con- trary to the purity and simplicity of Christian wor- ship. They commenced to creep into the church with those corruptions which brought on the dark ages. Where vital piety begins to die out, and the spirit of song is departing, there will the organ be called for. And well may it be so; for if piety and song cease, then may the very organs "cry out." The organ sound (for sound is all there is of it) is either a part of divine worship or it is not. If it is not, why use it? If the sound, or what comes 350 CHRISTIAN CO-OPERATION from it, be worship, or any part of worship, it be- comes those who say so to 2^rove it. This they have not done, and I suppose it is be- cause they can not. This organ-idea goes on the presumption that 7ioise and sound and feeling are worship, which is a very gross and erroneous no- tion. If these things be worship, why not be con- sistent, and call the roaring of the wind, the thundering of the cataract, the bellowing of the bull, and the cackling of the "sacred geese" wor- ship, also? These may produce just as devout feel- ings, if we were only educated to it, as the rushing of wind through the keys of some Avooden box, Sound, produced by the rushing of wind through the organs of speech in man, accompanied by the understanding, mingled with the devout feelings of the human soul, is service acceptable to God. We know this, because He has said so. And here is an end of this matter. We conclude, then, that instru- mental music is a human invention, and a human practice, and when introduced into divine serv- ice is will-worship, and should therefore be ex- cluded. In short, then, I remark, "that nothing should be done in or about the worship of God, without example or precept from the New Testament; that, instead of assisting devotion, it often tends to draw off the mind from the right object; that it does not accord with the simplicity of Christian worship; that the practice of those who lived under the cer- emonial despensation can be no rule for us; that not one text in the New Testament requires or authorizes it by precept or example, by express words or fair inference; and that the representation of the musical harmony in heaven is merely figu- rative language, denoting the happiness of the saints." Hence, ^^ we loould counsel our societies to IN ACTUAL LIFE. 351 avoid the introduction of choirs and instrumental mu- sic into their worship." SINGING IN WORSHIP. " Singing is an ordinance of divine worship in which we express our joy in God, and our grati- tude for his goodness." It has been a part of religious worship, among all people, in all ages, and it must not be neglected by us. It is the duty of all God's people to sing his praises. They should sing them in the great congregation, and in the social circle. Home should be made cheerful with the songs of the Bible. Therefore we should cultivate vocal music, that it may be improved and perpetuated; that it may be used to soothe the heart, win the wayward, and glorify our God. We should buy and own hymn-books, that we may read, study, and use them in public and social worship. A hymn-book is a gem of great value. It contains much theology, deep religious experience, and many important lessons on the duties and tempta- tions of life. Those who can not sing may read Kymns with profit. A hymn carefully read and studied will do any one more good when sung or heard sung. It is only by thought that we can " sing with the understanding." That it is our duty to sing, is evident from many considerations. It has never been seriouslj^ doubted by any respect- able number of people for any great length of time. Israel sung, on the shores of the Red Sea, a national war-song of thanksgiving to God for their deliverance from the Egyptian army. When they came, weary and thirsty, to the well of Beer in the wilderness, " Then Israel sang this song, Spriyig up, well; sing ye unto it." After the temple service was established in Canaan, " the sino^ers 352 CHRISTIAN CO-OPERATION sang aloud," "they sang the praises of God with gladness." They had men singers, and women singers; even the "wives and chiklren rejoiced, so that the joy of Jerusalem was heard afar ofl:'." (Neh. xii. 43.) The prophets sung and exhorted the people to sing. The whole book of Psalms shows how completely the spirit of song took hold of the devout Jewish heart. And on these grand etiusions they were carried forward to the time when the angel, with a multitude of the heavenly host from the world of song above, came down to the plains of Bethlehem, in Judea, and sung to the shepherds, saying, " Glory to God in the highest, and on earth peace, goodwill toward men." Christ and his disciples sung, for it is said (Matt. xxvi. 30), after he had instituted and commemorated the Lord's-supper, " And when they had sung a hymn, they went out into the Mount of Olives." This hymn was probably the one hundred and thirteentii to the one hundred and eighteenth psalm, as these were usually sung by the Jews at the passover. The members of the apostolic church sung. When Paul and Silas were put in jail at Philippi, they "pra3'ed, and sung praises unto God." Atilic- tion, persecution, prison l>ars and walls, can not hush the voice of song in those who truly love God. "Serve the Lord with gladness: come before his presence with singing." " Therefore tlie re- deemed of the Lord shall return, and come with singing unto Ziou, and everlasting joy shall be upon their heads." After all this, who can doubt the propriety, the usefulness, the influence, and the duty of singing. Those who neglect this exercise are certainly guilty before God, and he Avill hold them account- able as for the neglect of any otlier duty, or the misuse of any other talent. But believing as we IN ACTUAL LIFE. 353 do in sacred song, we can accept and appreciate the language of Paul, in Eph. v. 18, 19: "Be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord." Also, in Col. iii. 16: " Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord." Thus will we, by the blessing of God, go for- ward, till one grand oratorio, rising from hill, vale, mountain, and plain, shall declare that the families of the earth have become one great brotherhood, " UNITED IN CHRIST," singing his praises with cheer- ful and responsive hearts. CHAPTER VI. INVOLUNTARY SERVITUDE. PRINCIPLE VI. "Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy bur- dens, and to let the oppressed go free, and that ye break every yoke?" (Isaiah Iviii. 6.) RETROSPECTION. The world, in the fall of Adam, like some great man, had taken an almost fatal dose of poison, which, in its legitimate results, had, when Christ came, about lulled it to moral repose. 23 354 CHRISTIAN CO-OPERATION This great Physician of the soul gave the workl a counteracting prescription of Truths which com- menced working through every part of this vast political and religious system. Now see it, heaving and tossing to rid itself of the evil. The medicine is doing its work, and the result is sure. By and by the convulsions will be over, and the great sys- tem, adj ustiug itself, will come to a state of grace- ful activity. During the latter part of the eighteenth century, and the former part of the nineteenth, armed com- motions shook ali^iost the entire globe. Political earthquakes were ever and anon changing the face of nations, and the people were almost universally demanding larger liberties. The primitive church, the Greek wing of the Christian church, the Roman Catholics, and the Protestants, with their various agencies, had in a large measure overrun Europe, Asia, Africa, and the isles of the eastern continent. The indomita- ble Columbus, with the aid of Queen Isabelle, had opened a way to the western world, and had plant- ed the Christian standard on its wild shores. Bold Hernando Cortez had broken open to the cele- bration of the mass the glittering palaces of the Mexican Montezumas. Francis Pizarro had added Peru to Spain; and with this conquest also the seeds of truth had fallen. Thus the "sower went forth to sow." Thus was the seed scattered to the four winds. It was much mingled with the vain ambitions of men, yet it lost none of its inherent vitality. And though long borne down by the weight of idle forms, corrupted by the vain philosophies of men, and joined in un- holy alliances with heathen rites and false religions, it was too instinct with vigorous life to be entirely repressed, too well defined in its features to lose IN ACTUAL LIFE. 355 its identity, and so commenced awaking: from its seeming slumber to look a flood of light on the nations, and free a world from the slavery of chains and sin. As a natural and logical result of the Reforma- tion, the spirit of freedom was the moving and ruling element in most parts of the world. The political ambition of emperors, kings, princes, popes, and priests, ran high. But the intelligent people, everywhere, fretted under the slightest galling of the tyrant's chains. The truth that "whom the Son maketh free shall be free in- deed," was fastening on men's hearts and becoming an element in their natures. Christ said, "I came not to send peace, but a sword." The contest is between truth and error. But men are slow to learn, and often confuse and mingle together things entirely distinct. The great struggle, then, is to disentangle. In 1780, Russia, including Sweden and Denmark, stood in proud " armed neutrality," scowling on little Protestant England who was hated of her enemies round about. They took every oppor- tunity to humble her pride, and to rob her of her dominions. Holland, just across the narrow water, was her enemy. France had not forgotten the triumphant peace Britain had dictated in 1763, and hence had aided the Americans in their war for independence. Spain declared war against England; and the Irish struggled to be free, or to unite themselves to the French republic. At this interesting period Napoleon Bonaparte is seen in his bright military career; and watching him awhile, we with pain behold him subvert- ing the republic he had created, and making him- self dictator, under the specious title of first consul. 356 CHRISTIAN CO-OPERATION THE AMERICAN NATION "Was breathing to be free in tbe incipient stages of the " United Bretliren in Christ," and so the two organizations, one political, tlie other religious, began to take shape at about the same time. "Breathing to be free." And why not, since freedom is the normal condition of man. It is im- planted in his heart by the God of nature. It is instilled into his mind by the word of truth. It is taught him by the winds and the waters, l)y the birds and the beasts. It is written, by the very law of his being, in plain words, upon his soul. Keason and history, from their thrones, speak in clear tones, '■'■ 3Ian is born to be free." The very air in these western wildwoods was full of this spirit of freedom. It floated over hill, mountain, valley, and plain. It was breathed in b}' the young, and acted out by the old. Here, away over the Atlantic, far from the fetid breath of crowns and kings and thrones, the unfettered soul had an ample tield to breathe a purer and higher and holier atmosphere, and of owning allegiance to God, to conscience, and to just laws enacted by the consent of the governed. Truth and error were alike turned up to the sun; and theories counted sacred by sages of old were tried in the severe crucible of logic, experience, history, human- ity, and the law divine. England, by acts of parliament, offensive laws, and by armies, had tried to crush out the spirit of independence and revolt, and reduce the American colonies to an obedient and profitable territory. This brought on the bloody struggle of 1776. The Declaration of Independence, of eluly 4th, was re- ceived with the applauding shouts of a young and determined nation. It was nobly sustained by a IN ACTUAL LIFE. 357 seven years' sanguinary contest, and sealed with the blood of many a dying hero. England, as she de- served, lost her prize. The loud, harsh voice of war sunk to the low, sweet voice of peace, and Providence smiled in prosperity on the broad acres of the western world. The American colonies, having thrown off European monarchy, started out on a splendid career of republicanism. The na- tion, though unsettled in many things, was never- theless a fixed fact. The idea of freedom and right was deeply set in the hearts of the people, the citizens were wide-awake and seemed to lay hold of iirst principles as if prompted by a kind of inspira- tion. Under these circumstances the " United Breth- ren in Christ" arose. Material began to be gathered to compose the system of which I write. It is not at all strange that there should inhere in the system an ardent love of the right, an intense hatred of all wrong, a quenchless zeal in the cause of liberty, and a settled conviction against all forms of oppression. Ours is a noble work. We would break the chains that arbitrarily bind any of God's creatures to earth, to sin, to Satan, and to the ignoble service of men. Our business, too, is to apply to the bruises, received in the struggle to be free, the oil and wine of Christian consolation and nourisli- ment; to carry the torch-light of truth to the dark places of earth; to cry "danger," and to point out the right direction. DAYS OP DARKNESS. As nearly as I can tell, Henry G. Spaytli came into the active ministry about 1812, He was a member of the first, second, fourth, sixth, eighth. 358 CHRISTIAN CO-OPERATION ninth, and tenth General conferences. He was the author of a vahiable history — the first one written — of the United Brethren in Christ, from their rise to the year 1825. He finished this work in 1851, giving important incidents to this date. He is highly esteemed by ns. During the latter part of his life he resided at Tiffin, Ohio, and died in the fall of 1873. Mr. Spayth, in his history, p. 155, says — and the records sustain him in this: " Involuntary servi- tude, except for crime, has always been condemned by our society. Never, at any period, did the brethren view it in any other light than as oppress- ive and unjust. We always testified, decidedly, against the system, giving it no countenance, nei- ther receiving nor encouraging a holder of slaves to unite with the Church. Otterbein and Geeting, both living in Maryland, a slave state, showed it no favor; neither did tliey make war with it, but guarded the Church against this sin of sins; and garments rolled in sweat and blood. "This was one reason why the Brethren Church in Marvland and Virginia continued to be limited, and even to this day is comparatively confined to the western portions of those states. The wonder is, how the Church has continued to exist there at all, ])Ut there she is, if not numerous, yet strong: as unknown, and yet well known." The early fathers looked at this huge monster with the eyes which God and his word had given them. They settled it in their hearts tliat the vile i)east was an unholy thing. And n()l)ly did we l)ear above the waves that testimony, through evil report and good report. The writer was born the year before Chief Jus- tice Roger Brook Taney took his seat in the Su- preme Court of the United States, lie grew u]) IN ACTUAL LIFE. 359 and entered the ministry while that dark, defiant, evil-foreboding shadow hung like a death-pall over American justice and liberty. This concentra- tion of all that is devilish, having laid hold of the throat of Justice, imperatively demanded that the whole nation should bow at its feet, and do its worst bidding. It gagged the schools, the press, the rostrum, and the pulpit of the South, and even set a watch over private papers and private utter- ances, and set snares to entrap private opinions. That proud bird — the emblem of American liberty — was driven from the nation's capital, to be fed and warmed by the fires of northern homes. The churches — most of them — bowed to the yoke of the monster. It wrested from the Methodist Episcopal Church the Wesleyan branch. But this was not enough. It demanded concession after concession till the voice of Wesley, who branded it " the sum of all villainies," was officially hushed, and that body had softened its rule on slavery down to an " affectionately admonish." It had torn this proud church in two great fragments to say, " Thus will I serve America if it does not yield." It went into the halls of congress, wearing its ignoble crown of glory plaited from the stolen liberties of crushed millions. It bribed northern senators with the price of human souls. It held up its hands, stain- ed with the blood of those whom it had stolen from Africa, and cried, "I am clean," "Anierica is mine," "I am divinely sanctioned, if not divinely ordained," while the sword with which to thrust the nation to its heart hung at its side, and an im- becile president, from his chair of state, stooped to kiss the feet of the hell-born beast. O God ! these were dark days to this little band of Christian heroes who had sworn allegiance to God and truth and heaven-born liberty. They were scathed and 360 CHRISTIAN CO-OPERATION peeled, and despised all the day long. The human dogs of slavery were hissed upon them in the South, and their papers were publicly burned as incendiary sheets. These people were nlmost every- where called " wooly-heads," " amalgamationists," and their ministers stigmatized as "black abolition- ists." Wealthy conservative churches could point this people to their own coflers of gold, their churches, their swelling statistics, and their fields of literature, and say, in justification of their course, "What are you gaining by you radical- ism ? " "But did not this insignificant people yield?" ]!^o, thank God, they did not yield one inch. Through all these days of gloom and darkness, " they went forth weeping, bearing precious seed." They said, " I have seen the ivicked spread himself like a green hay-tree" ard remembered that God is JUST, though courts of justice and men and nations and judges were not. They went forward in a straight course, laboring day and night, often "building fires for others to warm themselves by," and sowing the precious seed while others reaped the rich harvest. But the mill of God, though grinding late, grinds surely. God made inquisition for blood, and then he remembered these poor. u4nno i)ommz 1861 to 1865; mournful years! The tread of mighty armies, the boom of shell, the roar of cannon, the rattle of musketry, the clashing of swords and bayonets, the hissing and spouting of fraternal blood, the groans of the dying, the wail of widows and orphaned children, tell the heart- sickening tale. The sword of the Lord quickened the national justice; and this little band of 90,000 strong stand forth with a record for which they are glad in God! — a record unblotted by the foul stain of human slavery! IN ACTUAL LIFE. 361 STEMMING THE TIDE. How did we stem the tide ? Answer: By trust- ing iu God and hoping to the end. We were not alone. Many excused, apologized for, or justified the wrong; yet many were outspoken in their de- nunciation of the evil. We excluded the thing from our churches. We tolerated it in no way. We prayed against it, talked against it, preached against it, wrote against it, and denounced it most persistently in the lecture-field. It was with us a tundamental principle to advocate freedom and op- pose oppression. " That all men are born with certain inalienable rights, among which are life, liberty, and the pursuit of happiness," was next to a divine precept. He who would arbitrarily deprive men of their rights was in our eyes a tyrant. And opposition to tyrants was obedience to God. We held that those who truly imbibe the spirit of the Bible must necessarily hate and oppose oppression. The word of God and oppression (which is but another name for injustice) are antagonisms. No man's liberty ought to be taken away except for crime, whereof the person has been justly convicted by due process of law. Money, influence, power, wealthy churches, po- litical preferment, numerous accessions to the church, access to the better class of society, the flatteries of the press, none of these things moved us. We were true to our convictions. Knowing that God is against the oppressor, we were willing to be with God. Though all these things were against us, we " had respect to the recompense of reward." 362 CHRISTIAN CO-OPERATION THE JEWISH SYSTEM (Lev. XXV. 44-46.) Of servitude was so modified by Moses, from the slavery existing in the nations round about, that it lost all its harsher features, and became a great and perpetual missionary plan. In the use of tliis sys- tem they built up the Jewish state, and made large and important additions to the Jewish Church. Hence they were instructed to buy their bondmen and bondmaids of the heathen round about, and were strictly prohibited from making bondmen of their own countrymen. This system had a double object. First: To ob- tain labor which was so necessary where nearly all the subjects were land-owners. Second: To make proselytes of those who rendered them service, and incorporate them into their own body, and thus secure themselves against a foreign infiuence. Thus at the same time they were subserving their own personal ends, building up the Jewish state, and lifting many a soul from the darkness of heathen- ism to fellowship in the church of the living God. We stand amazed at the magnitude of the thought, the grandeur of the s^'stem, and the ends it attain- ed. It was worthy of Israel's God. God declares, in the thirty-fourth chapter of Jer- emiah, that he is angry with oppressors. This is declared in many places in his word, and indicated by the very spirit of the Bil)le. llow could a peo- ple practice that which is contrary to the genius of their system and displeasing to God? It is an evi- ikYTOP/ Menial und Moral Sciences. Piufessar of (tree-.. JOHN HAYWOOD, A. M. REV. HENRY GARST, A. M. Professor of Mathematics. Professor if / ■/ THOS. McFADDEN, A. M., M. D. MRS. LIZZIE K. MILLER, M. A. professor of Natural Sciences. Principal of Ladies' D^'nr:„e MRS. MIRIAM M. COLE, Assistant Teacher. C. A. BOWERSOX, Teacher oj Vocal Music. B. NAUMBOURG, Tracker of Iiislrumenta'. Lh'sic. MRS. HARRIET E. THOMPSON, Teacher of Drnicing ntid Painting. ADMISSION. The founders of this University, believing that their daugliters should have as good opportunities for mental culture as their sons, early did what the older Colleges and Universities are doing to- day- admiited both sext'is to all the privileges of the University. A successful experience of twenty-six years, as well as the universal demand of the age, confirms us in our l)elief that this is the true theory of education — the co-edncatinn of the sexes. CALENDAR. The First Term of tlie next Academical year will connnence August 12th, 1874. The Second Term will commence .January IStii, 1875. Between tiie close of the Fii-st Term and the opening of the Sec- on The next Annual Commencement will be June 3d, 1875. COURSES OF STUDY. The University has four courses of study, viz: — Classical, Scien- tific, Ladies' and English, of which any one may be taken by any student. The Ci..\ssiCAL Course is the complete collegiate course, reijuir- ing four years, after the preparatory course of two years. The Scientific Coukse has four years in College and one prejtar- atory year, and gives special attention to purely scientific branches. The' Ladies' Course is the same in length as the Scientific, and similar in character. The Unomsii Course is ])artial, reijuiring three years, and omit- ling ancient and moilern languages. In the I'ln^cARATORV Dei'art.ment the common branches are liught, and many here prepare themselves for the work of success- ful teadiing. The Musical Detartment will furnish good facilities for instruc- tion in Vocal Music, on the IMano, Organ and (luitar. The Fi.ne Art Depart.ment will afford good advantages to all who desire instruction in Pencil Drawing, Perspective, Crayoning and Oil Painting. LITERARY SOCIETIES. There are four Literary Societies connected with the College — the Philomathean and Philophronean, belonging to the gcntJemen; the Philaletheaii and Cleiorhetean, belonging to the ladies. LIBRARY. The Library destroyed by tire has been replaced b.v one contain- ing standard works in history, biography, science and philosophy, with a fair proportion of miscellaneous literature. Additions will l>e made from time to time. DISCIPLINE. An unqualified obedience to just rules is flr.st acquired ; but a cheerful obedience, however, is taught and insisted upon. A record of the student's habits in respect to his scholarship, obedience to rules, and general punctuality is kept. This record is preserved in the institution and copy sent to parent or guardian when recjuested. WESTER VILLE. The University is located in Westerville, Franklin county, Ohio, on the Cleveland, Mt. Vernon and Columbus R. R., twelve miles north of Columbus. Westerville is the largest and most flourish- ing place in Franklin county, the capital excepted, and is noted for its beauty and healthfulness. For high morality, quiet and order is hardly equalled — certainly not surpassed — by any place in the iState, or in the whole country. No drinking saloon, or other low l)lace of resort, is tolerated. BUILDINGS. The main University Building, erected to take the place of the one destroyed by fire, is completed and in use. Saum Hall, which has been thoroughly refitted, furnishes a home for the ladies who remain there under the care of the principal. EXPENSES. Tuition, in all classes, per term of 20 weeks, including incidental expenses, $12.00. Instrumental Music, per term, $12.00. Modern Languages, per term, $10.00 Pent'il Drawing and Perspective, $o.00 per term of ten weeks. Oil Painting, .$10.00 per term of ten weeks. Children of superanuated and itinerant Ministers of the Confer- em-e co-eperating with the University, are received free of tuition. Boarding, in private families, $3.00 to $4.00 per week. In clubs, $2.00 to $2.50 per week. Students will be assisted in procuring rooms and boarding by calling upon the Secretarv, at the Ladies' Hall. Text Books may be procured in ^Vesterville. For lurther particulars, address REV. H. A, THOMPSON, D. B\, , ^ Westeri'Ule, Ohio, OPINIONS OF THOSE WHO KNOW US. Tliis institution is one ol' the most proiuising seats of learning in the land. — Alexander Clark, in Melhod)>it krrorder, {Pa.) The good infiiienee of tlie University is felt in the village, which has never yet allowed a gambling or drinking saloon to exist in the township. — South Bend Tribune, (Ind.) We believe that in quality of instruction and class of min devises. Persons making donations to the society, by will, should ob- serve the following form : I give and bequeath unto the Home, Frontier, and Foreign Missionary Society of the United Brethren in Christ, organ- ized by the General Conference of said church, May 20th, [853, and incorporated in Butler County, Ohio, September 23d, 1853, the sum of dollars; and the receipt of the treas- urer of the society shall be a sufficient discharge therefor to my executors. IN ACTUAL LIFE. 391 Union Biblical Seininary, J?^OUPTI>EI> IJS X869, Located at Dayton, Ohio, is under the auspices of the United Brethren in Christ. The design of this institution is to afford young men entering the ministry facilities for a thorough preparation for the work. The course of study, which embraces systematic and pastoral theology, Hebrew and Greek exegesis, Bible and church history, and sacred rhetoric, is well adapted to this end. Faculty. Rev. L. Davis, D. D., Rev. G. a. Funkhouser, A. M., Rev. D. D, DeLong, A. M. Terms of Admission. Applicants for admission into this seminary must be members of good standing in some Christian church. They must produce satis- factory testimonials to the faculty of a prudent and discreet deport- ment, and that they possess competent talents for the work of the ministry. The course of study occupies three full years. In special cases, this may be somewhat abridged. But students will be contin- ually urged to take the full course when at all practicable. Expenses. Tuition and room-rent free. Board from $3.50 to $4.50 per week. Some students board themselves at a much less expense. Books and stationery a.ve furnished to students at reduced prices. Library and Heading Boom. There is a small library, containing valuable books, to which ad- ditions will be made from time to time, connected with the seminary for the use of the students, also a reading-room, accessible to all, fur- nished with leading religious newspapers and reviews. There is also connected with the seminary one religious and liter- ary society, which, it is believed, will be very profitable to those becoming members of it. For particulars, address Rev. L. Davis, D. D., or the general agent, Rev. S. M. Hippard, Dayton, Ohio. 392 CHRISTIAN CO-OPERATION Westfield College. LOCATED AT WESTFIELD, CLARK CO., ILL. This institution has, in a few years, unobtrusively grown into an in- fluence that may well gratify its founders. Two courses of study are laid down, the scientific and classical, the completion of either of which secures an appropriate degree. While either of these is de- sirable, students are constantly advised to pursue the classical. Be- sides these regular courses, a partial course is marked out for those preparing for the profession of teaching, for whose benefit special in- struction is regularly given in normal classes. Good facilities are provided for the study of music, drawing, painting, book-keeping, and penmanship. The co-education of the sexes is practically in- dorsed ; and both sexes are admiited to all classes. Parents are re- quested earnestly to consider what good reason they can have for deny- ing their daughters any intellectual culture that is good for their sons. It is believed that no such reason exists ; and accordingly, we beckon to all to come. But while recognizing the need of common culture, we at the same time sedulously maintain well-defined limits of social intercourse between the sexes, deeming a miscellaneous familiarity hazardous to good manners, good scholarship, and good morals. Therefore, parents may be confident that their daughters, as well as their sons, committed to our care, will be shielded from harm, so far as human protection can shield them. Our location is pleasant and healthful, and easy of access. Ex- penses are moderate — board, including furnished rooms, ranging from $2 to $3.25 per week. Tuition and incidentals, per year, $27.50. Family scholarships are sold for $200. These furnish tuition to an entire family as long as desired. There are also other forms of schol- arship for sale. The year is divided into three terms, beginning respectively in Au- gust, November, and March. Any desired information given by catalogues or letters, on applica- tion to any member of the faculty. Rev. SAMUEL B, ALLEN, A. M., President. p. s. — Natural curiosities, antiquities, and specimens in natural history, earnestly solicited: also, contributions to our libraiy. S. B. A. IN ACTUAL LIFE. 393 Hartsville University. AN INSTITUTION OF LEARNING, Under the control of the White River and Indiana ajimial conferences of the United Brethren in Christ. FOUNDED IIV 1833. The course of instruction is thorough, with a competent faculty. Both sexes have equal advantages and receive equal honors. The location — Hartsville, Bartholomew County, Indiana, — is pleasant and healthy. Tuition and board are reasonable. There are three terms in the year, commencing respectively on the first Monday in September, the second Monday in December, and the third Monday in March. Students admitted at any time. Music, commercial, and penmanship extra. The college building is large and commodious, being 60 by 80 feet, and three stories high. Endowment, ;?30,ooo. Donations solicited to the amount of $100,000. Hack from Columbus to Hartsville on every Tuesday and Friday, and from Grreensburg on Monday and Thursday- For further particulars, address Prof. Joseph J. Riley, Secretary, or Rev. D. Shuck, President of the Board of Trustees, Hartsville, Bar- tholomew County, Indiana. 394 CIIKISTIAN CO-OPERATION AVALON ACADEMY. AVALON, LIVINGSTON CO., MO. The location is very healthy, and one of natural beauty. Avalon, — a ^uiet country village, — though new and small yet, is rapidly and sub- stantially grovk'ing, and will furnish ample accommodation for all that may desire to become students of the academy. There are few places, if any in the state, to which parents can send their sons and daughters with the assurance that they will be as free from extravagance and vice as here. Away from the excitement and allurement of cities, and many villages, Avalon Academy is justly regarded by its founders and patrons as affording superior advantages to those who earnestly seek an education. The school-year is divided into two terms of twenty weeks each. Students may enter at any time. Terms open in August and January. The academy has two regular courses of study — the collegiate pre- piratory course, and the English course. Particular attention is given to the common branches, and — for the benefit of these who will teach — to the art of teaching them. Lectures on practical subjects, by the instructors and others. An unqualified yet cheerful obedience to just rules is taught and required. We aim to secure good government by a high standard of morality, honor, and politeness; by appeals to the student's conscience rather than to painful discipline. Tuition in common branches, per quarter, $6.00 ; higher branches and ancient languages, ^7.00; incidental fee, 50 cents ; instrument- al music, per twenty-four lessons, one hour each, $10. The academy being partially endowed, the Board is enabled to put the tuition thus low. Boarding in private families, $2.50 to $2> P^r week. Rooms for self-boarding can be rented for from $1 to 3. 50 per month. For further particulars, inquire of or address Prof. M. H. Ambrose, A. B., Principal, or Miss Lizzie Hanby, M. A., Principal Ladies' De- jjartment and Teacher of Instrumental Music, Avalon, Mo. IN ACTUAL LIFE. 395 WESTERN COLLEGE. WESTERN, LINN COUNTY, IOWA. Fo\iiid.ecl in 1856. A Christian college, with preparatory, scientific, and classical depart- ments. Also, a complete commercial department, enibracitig pentnan- ship, book-keeping, phonography, and telegi'aphy ; also, music and drawing. Both Sexes Admitted to all Classes. Three terms, of thirteen weeks each, annually. Tuition in all the college classes, $*] per term; incidental fee, $1.50; commercial de- partment, music, and drawing, extra. Boarding, including room furnished, except fuel, ^2.75 to ^3 per week. Many students board themselves at half the above expense. Commodious homes for ladies, under a kind and careful principal. Persons coming to Western should either come by rail to Cedar Rap- ids, where they will find a hack leaving the Valley City Hotel each day at 2:30 P. M. for Western, or to Eli Station, on the B. C. & M. R. R., which is three miles east of Western, where they will find conveyances. The college is located in a very healthy section of country. Sick- ness is a rare occurrence among its students. In its entire history of eighteen years but two have died when in attendance. The village Ls noted for its pervading moral and religious influence. No drinking or gambling house is tolerated. This religious tone of the church, combined with that of the school, renders it a place the most favorable for the moral and religious development of young people resorting to this place for obtaining an education. Nearly all of those who have graduated from her halls are active Christian men and women, the majority of whom commenced their religious life while students here. Send for circulars to Rev. E. B. Kephart, President, Western Col- lege, Western, Linn County, Iowa. 396 CHRISTIAN CO-OPERATION Lebanon Valley College IS LOCATED AT Annville, Lebanon County, Pennsylvania, On the Lebanon Valley Railroad, twenty-one miles east of Har risburg, and is accessible by ten trains daily. This location is among the most beautiful and healthful in the state. There are two college buildings, very commodious and well fur- nished, each surrounded by ample grounds. The south college, or ladies' hall, is exclusively occupied by the lady students, the lady teachers, and the president's family. The north college is occupied by the young men. The college aims to secure not only THOROUGH instruction, but also CORRECT HABITS and GOOD morals. In the classical course all the classes are represented, and instruc- tion is also given, by experienced teachers, in the preparatory and academical English studies. Prominence is given to vocal and instrumental music. The Board of Instruction has been increased, and the faculty com- prises men eminent for scholarship and forsuccess as practical teachers. The next scholastic year will begin August 24, 1874. For a catalogue, and full infonnation, address the president. L. H. HAMMOND, A. M. Annville, Lebanon County, Pennsylvania. IN ACTUAL LIFE, 397 CLOSING REMARKS. I. The chapter on " Open and Close Organizations " is omitted. There are several reasons for this. The book has already gone beyond its prescribed limits, notwithstanding the manuscript has been condensed and cut down all that it could be not to spoil the plan. Still further contraction was neces- sary. I chose to shorten by omitting the discus- sion of secretism, because I did not wish to formally introduce the subject without discussing it thoroughly. This, as I have indicated, would have made the book too large. Anything less than a thorough discussion would only damage the cause and increase the bitterness, which is too great already. I can not consent to add fuel to the flame, unless it be done in such a way as to accomplish some good. My views on this question are positive and well-defined. They are correct and rational. They are in manuscript, and can be published at any time. If persons, after reading this book, wish to know my convictions upon the subject of secret societies, they have but to say so, and they can be accommodated. II. The ground has now been gone over. The salient points have been touched. The leading features of this system have been presented. The results have been briefly stated. The field is ample, 398 CHRISTIAN CO-OPERATION varied, and rich. Deep and extensive tracts lie untouched, inviting future effort. Let us not forget that this book is largely suggestive. An op- portunity to think is here presented to the reader. A great thought is here developed as a living reality. It is worthy of the most earnest consid- eration. It is to be hoped that the book will be read and re-read, and studied, till it is fully com- prehended in its spirit, aim, and object; until the soul is fired up with a holy enthusiasm to enter into the work and devote the life to the cause ot God in this direction. System is important, and system is here presented. But little can be accom- plised in a desultory, disorderly way. Well-di- rected, concentrated, and continued effort, with the blessing of God, will insure success. Here i? method, here is order, here are opportunities for persistent work. Who will consecrate himself unto the Lord? III. What do we want? There is much that we want. Our desires are large, our expectations vast, and our purposes bounded only by the line of im- possibility. First: we Avish to engage the minds and souls of the people. Every human being has a soul worth saving, a mind worth cultivating, a life worth en- gaging aright, a mission to be accomplished in this world. Come, then, one and all, and range yourselves under this plan, and find work to do, — the rich and the poor, the high and the low, the learned and the unlearned, the strong and the weak. Second: we want labor. This is important, " Go work in my vineyard." We want men and women IN ACTUAL LIFE. 399 who are willing to devote themselves unselfishly to the Master's cause. We want church-memlDers who will labor in lawful callings and make money to put in the Lord's treasury. We want those who Avill carry the gospel to the poor, the degraded, the downtrodden of earth. We want workers for the church, the Sabbath-school, the seminary, the col- lege. Men and women, we want, who are willing to work anywhere for God, — work as they can, as God opens the way. Third: we want money. This is the great desid- eratum. Money will accomplish wonders. We would that men could all learn to love money less and love God more, so that his cause would have all the money it needs. But, then, we do not despair. We are hopeful. We shall ask, hoping to get all the money we need in due time. We want money to pay ministers for their labor; to pub- lish and circulate good books and papers; to estab- lish Sabbath and other religious schools; to build church-houses and homes tor ministers; to carry the gospel to destitute portions of the earth; to help the poor; to educate and provide for orphan children. All these causes, and others that might be named, call for money. To make money and spend it for the Lord, and not for ourselves, should be the motto of every human being. Consecrate unto the Lord. INDEX. PAGE. Ancestry, religious 27 im, oneness of 108 Authority of the Church 123 Arguments for discipline 15° Authority, delegation of 283 Advantages of this mode of making ministers 166 Arguments for education. . . . ; 190 Administration of discipline 204 Assemblies 207 Appeals 248 Arguments for instrumental music 338 Avalon Academy 394 Basis 57 rotherhood of man 103 Baptism, one ordinance of. 1^7 Bible of undoubted authority 162 Burial of the dead 242 Boundaries of conferences 249 Brothers and sisters 277 Biblical Seminary, Union 391 Constitutions 76, 199, 230, 236, 238 o-operation 24 Christian world, state of. 30 Church, the first 34 Church-book at Baltimore 35 Christian church 59 Church, how constituted 68 Church, Greek word for 71 Church, our use of the term 73 Church, nature of 75 Catholicity of church 80 Church, unity in the 95 Comforter, but one 104 Class-meetings 117 Camp-meetings 121 Church, joining the 1-2 Church government 145 Confession of faith 157 Church proper in the Discipline 2^7 Certificates 208 Conference, quarterly 210 Conference, annual 212 Conference, General 213 Conferences, boundaries of. 249 Church organizations 228 Church and parsonage houses 228 Children, instruction of 244 402 INDEX. PAGE. Charters 248 Courtship 264 Children 275 Church and state separate 285 Civil laws, obedience to 289 Colleges 385-396 Degenerate tendency 17 emand 19 Development, the work a 45 Definition of teim church 65 Door into the church 105 Discipline, formation of 148 Discrimination between creed and discipline 150 Duties of ministers 176 Duties of members 203 Dead, burial of the 242 Decisions of General Conference 243 Dress 244 Doctrinal publications 246 Difficulties and encouragements 373 Tj^ffort, a new one '..... 33 X!ixpansion and consolidation 51 Exhibition of principle . • • 23 Evangelical Association 87 Experience, unity of no Exhortation of nS Equality of ministers 172 Education in the church 179 Educational facilities 187 Evolution 195 Evangelization, or itinerant preachers 233 Extent of obedience to civil law 292 Feeling toward other churches 86 aith, unity of. loi Fasting a means of grace 116 Faith, confession of • . . . . 197 Kamily 261 Germans, among the 46 reek word for church 71 Grace, means of 113 Government of the church 145 Government of the church, form of. 157 ( jovernment, civil • • 282 < 'lovernment defined 284 Home view of our churches 84 istorical view of elements 84 Hebrew Language 179 Historical resume 185 Husband 266 Hartsville University 393 Inspiriting 22 dentified idea 179 Itinerant plan 233 I nstruction of children 244 Instrumental music 247, 329 " " Arguments for 338 " " Arguments against 342 Involuntary servitude 353 Institutions, our 382 J oining the church 122 Liberality, our • . 124 aity, privileges of 129 Love 262 INDEX. 403 PAGE, Ixive of song 332 Lebanon Valley College 396 Membership 89, 201, 202, 203, 380 istaken notions of unity 98 Means of grace 113 Meditation, devout • 114 Missionary element 142 Ministry, mode of making 163 Ministers, different terms, etc 174 Monthly or official meetings 209 Ministry in Discipline 215 Missionary Society 236, 389 Marriage ceremony 241 Marriage relation 265 jNIother of family 270 Music, vocal 'and instrumental ,, 329 Music is of God 336 Music in history 336 Music, instrumental, argument for 338 Necessity of the work 48 ame, the 91 Negations 98 Origin of the work 27 rigin of the United Brethren in Christ 51 Our use of the term church 73 Officers in the church , 78 Object of the church 79 Ordinances and unity 119 Objections to Discipline answered .' 155 Official meeting 200 Oaths 347 Origin of authority 282 Obedience to civil law 289 Obdience, extent of to civil law 292 Open resistance to civil law 295 Otterbein University 3S5 Pioneer movement 32 rayer of Savior for unity 109 Personal piety aids unity 112 Prayer as a means of grace 115 Prayer-meeting 117 Preaching aids unity 118 Privileges of laity 129 Pastors may be elected 13- Prerogatives of General Conference . , . . , 135 Polity explained 157 Parity of ministers 172 Parsonage houses , 228 Printing Establishment 240, 383 Poor, care of the 241 Power of song , 33^ Principle I 261 Principle II 282 Principle III 296 Principle IV 314 Principle V 320 Principle VI 3c', Reasons for issuing the work 17-25 eformation 29 Religion \\ 5p_6g Revelation, one ' 103 Rule of faith and practice 106 Reading the word u^ Reception of members 202 404 INDEX. PAGE. Ritual 241 Reception of preachers by church 249 Resistance to government 295 Results of the system 372 Remarks, closing 397 Spirit of union among us 86 inging as a means of grace 115 Spirit of the church 123 Support of ministers 177 Sabbath-school 230 Secret societies 245 Slavery 246, 353 Singing, rule on 247 Singing, discussion of 329 Sexes 261 Sisters and brothers 277 State and church separate 285 Scene in autumn 330 Song, power of 334 Singing in worship 351 Statistics 380 a tabernacle, building of old 81 abernacle, building of new 82 Tabernacles, feast of 121 Terms of membership 89 Theories on unity 95 Terms applied to ministers 174 Trial of members 204 Temperance, rule on 247 Temperance, discussion of 296 Union and co-operation 24 ses of the term church 65 Union, spirit of 86 Unity in the church 95 Unity of faith 101 Unity, prayer of Savior for 109 Unity of experience no Unity in personal piety 112 Union among members 204 V. ariety in the ministry 178 Walking round about Zion 69 eekly meeting • 207 War, carnal 246, 314-329 Wife 267 Worship, singing in 351 Westfield College 392 Western College 395 iJiion, walking round about 69