BX 6335 .M369 1903 
 
 A manual of New Testament 
 teaching on the unity ot 
 
^A MANUAL OF NEW TESTAMENT TEACHING 
 ON THE UNITY OF THE CHURCH,^ 
 NON-RESISTANCE OF EVIL^-"' 
 Christians Can Take No Part in Government, 
 
 NON-CONFORMITY IN DEPORTMENT 
 
 AND DRESS, IN BUILDING OF CHURCHES 
 
 AND PUBLIC WORSHIP, 
 
 HEAD-COVERING IN WORSHIP, 
 
 AND A DISSERTATION ON 
 BENEFICIARY ORGANIZATIONS 
 
 HA(iERSTOWN. Ml). : 
 
 Mail Publishing Company. 
 1903. 
 
23.-2 
 
 THE UNITY OF THE CHURCH 
 
 When we eonsi'lcr the creation and ohser\'e the har- 
 mony that characterizes every part when it remains in 
 the sphere in which it was created, we are led to the 
 conclusion that primarily man was created to he in so- 
 cial accord. The a1)senee of social and spiritual fellow- 
 ship is evidence of the disturbance of this law throngh 
 sin. In agreement witli the Messianic promise, and in 
 the very Avork of the restoration we witness the oper- 
 ation of the fundamental law in the union of all spirit- 
 ual worshippers. This principle pervades all the teach- 
 ing of Christ and his apostles, and is manifest in their 
 earnest advocacy of oneness. Since all men by nature 
 are spiritually dead, it is evident that they must be made 
 alive and have the love of God restored to their souls 
 before there can be unity of principle and of action. 
 The ground of unity among believers is the spiritual 
 union with Christ. Christ and true believers are of one 
 spirit. "If any man have not the spirit of Christ, he is 
 none of his." By this spirit they are quickened, made 
 alive and joined to Christ. He is the head, they are the 
 body ; "for we are members of his body, of his flesh and 
 of his bones." 
 
The Church Established by Christ. 3 
 
 The mission of Jesus Christ ujoon earth was to save 
 sinners h\' fullilling the law, atoning for sin by his 
 (leatli upon the cross, his triunii)hant resurrection from 
 the dead and ascension to the right hand of the Father. 
 He also revealed the Father's will by teaching a doctrine, 
 the principle of which is love; and as the jsrinciple is an 
 unchanging. one, so the doctrine is also immutable. For 
 the preservation and perpetuity of the doctrine, Christ 
 established the Church. To this end, during his public 
 ministry, he chose the twelve Apostles, taught them his 
 doctrine, and commissioned tliem to publish it, and to 
 organize his church. They were authorized to appoint 
 co-laborers and successors for the promulgation of his 
 word, and for the perjjetuation of the church, with the 
 promise of the light of his spirit to guide them into all 
 truth. They were to proclaim the Gospel of his king- 
 doni, the sanie that he had taught them. He gave them 
 H sure word of promise: "Lo, I am with you alway, 
 even unto the end of the world;" and, "The gates of 
 hell sliall not ]n-evail against it." Thus we have full 
 assurance that his church 'shall prevail, and shall con- 
 tinue unchanged in its doctrines and ordinances ;, for it 
 is l)uilt u])on tlie word of Eternal Truth, 'which will 
 abide after lieaven and earth have passed away; and 
 has the jiromise of the over-shadowing presence and guid- 
 ance of that "(4od that changeth not." 
 
 Christ, the author and life of the church, taught 
 human depravity, tlie unsavecTstate of man, and the ne- 
 cessity of repentance and reformation of life. He also 
 taught the necessity of faith, and of the restoration of 
 
4 The Unity of the Church, 
 
 the divine life to the soul, as forcibly expressed in his 
 words to Nicodemus : "Marvel not that I said unto thee, 
 ye musi he horn again." (John 3 :7.) 
 
 The effect of this new birth or regeneration in believ- 
 ers is a similarity in sentiment and desire, which • is 
 wrought by the divine Spirit upon sucli souls as have 
 attained to a knowledge of their lost and helpless state, 
 and through repentance and a desire for salvation have 
 by faith applied to the source of all comfort, and ob- 
 tained pardon of their sins. 
 
 The Church of Christ Must be One. 
 
 The visible Church of Christ is an expression of the 
 spiritual fellowship resulting from faith in Christ. "In 
 whom ye also are buildcd together for an habitation of 
 God through the Spirit." The Church is an effect of 
 regeneration. The restoration of spiritual life antedates 
 the church. God is love, and this love is that life. Love 
 and unity are inseparable. There can be no true church 
 without this spiritual life in its members; and where 
 there is spiritual life there is unity. Unity because they 
 are all led by one spirit, and all baptized by one spirit 
 into one hotly. "Ye also as lively stones are built up a 
 spiritual house, an holy priesthood, to offer iip spiritual 
 sacrifices acceptable to God by Jesus Christ." 
 
 Every ordinance and every precept of the Gospel is 
 based upon love, which iinjilies fellowship and commun- 
 ion. Baptism is expressive of unity. It is a s3^mbol of 
 the spiritual baptism, which impresses the same doc- 
 trine and rule of life upon all who receive it. It is ad- 
 
Exemplified by Gospel Teaching. 5 
 
 ministered in the names of the Father, Son and Holy 
 Ghost, which are one in life and essence. The baptized 
 profess to be united with the Trinity, and with all who 
 are Ijegotten of the same power. 
 
 We have the same expressions of unity in the lan- 
 guage of the Apostle when he writes of what must char- 
 acterize those who would partake of the Lord's Supper: 
 "For we being many are one bread and one body; for 
 we are all partakers of that one bread." Here we have 
 an unmistakable evidence of the power of Christ's death, 
 which will ever unite the j)eopl5 of God into one body, 
 who are spiritually of the same mind and judgment. 
 
 Christ said, "Upon tliis rock," as upon a sure foun- 
 dation, "I will build my church" (not churches.) His 
 language is unmistakable. It admits of but one true 
 church. Pie founded but one, and authorized none 
 other. The fact that there are many professed churches 
 of Christ does not invalidate nor change the express 
 declaration of Christ. As the disciples were command- 
 ed to teach all he had taught them, they undoubtedly 
 advocated the doctrine of unity. Their successors hav- 
 ing the same divine spirit to guide them, always taught 
 the same and always will continue to do so. Since the 
 doctrine of Christ does not change, the church will have 
 the same spirit and doctrine now, and until the end of 
 time, that she had when first organized. We find in John 
 10 :16, "And other sheep I have that are not of this 
 fold; them also I must bring, and they shall hear my 
 voice ; and there shall be one fold and one shepherd." It 
 is plain from his language that all who hear his voice 
 
6 The Unity of the Church, 
 
 will be gathered into one, fold under one Shepherd. There 
 is here no recognition of sects. The meaning of the lan- 
 guage is so evident that it leaves no room for doubt as to 
 the unity that must exist in Christ's church. 
 
 Let us hear the high-priestly prayer of Jesus Christ : 
 "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 ope in us; that the world may be- 
 live that thou hast sent me. And the glory which thou 
 gavest me, I have giverf them ; that they may l)e one, even 
 as we are one ; I in them, and thou in me, that they may 
 be made perfect in one." (John 17 :20-23.) It should 
 not be strange to any one that such a perfect union is 
 possible, for it is essential to a free intercourse through 
 the workings of grace by the Holy Spirit, — it is the 
 soul united to the Deity. Paul says, "By one spirit are 
 we all baptized into one body," of which "Christ is the 
 head." making a perfect union. 
 
 Paul in reference to the salvation of the Gentiles 
 says, "To make in himself of twain, one, new man; and 
 that he might reconcile l)oth unto God in one body by 
 the cross." And again he says, "Tliere is one body and 
 one spirit^ even as ye are called in one hope of your call- 
 ing. The expressions "one fold," "one new man," "one 
 body," "one church," are synonymous, in the singular 
 numlier, and express plninly that there can l^e but one vis- 
 ible, undivided church. Strange indeed that these plain 
 teachings are regarded so little, or discarded altogether 
 by almost the entire protestant church. Some believe 
 
Paul Teaches Unity, Opposes Division. 7 
 
 in baptism upon faith, others in infant baptism; some 
 that immei-sion is the only true mode of baptism ; and of 
 these some insist on single, and others on trine immer- 
 sion; others practice pouring or sprinkling. Some ad- 
 vocate non-resistance, but the great majority do not ; 
 and so they differ throughout almost the entire New 
 Testament teaching. 
 
 Endless discussions and divisions have resulted from 
 this great diversity of opinions. To accept that the good 
 in all these divided churches constitute the true church 
 of Christ, as is now popularly accepted, we would have 
 to conclude that it is indeed a divided church. This 
 view we maintain is unseriptural. These divisions are 
 also of a very serious character; and are carried so far as 
 to oblige the different parties to build separate houses for 
 worship, and to have separate schools in which to educate 
 their ministry in their respective creeds. 
 
 Paul in writing to his Corinthian brethren reproved 
 them on account of the divisions which existed among 
 them, saying, "Ye are carnal : for whereas there is among 
 you envying, and strife, and divisions, are ye not car- 
 nal and walk as men ? for while one saith, I am of Paul, 
 and another, I am of Apollos, are ye not carnal ?" This 
 is precisely the state of things today ; for one says, I am 
 of Luther; another, I am of Wesley; and so on through- 
 out. Consequently all are carnal, according to Paul's 
 view, on account of their divided condition; and as all 
 members in these different denominations subscribe to 
 the tenets held by their respective churches, they are all 
 leavened with this spirit of division, which is a great 
 
8 The Unity of the Church. 
 
 evil; and therefore none can be good in a gospel sense 
 who support it. 
 
 These divisions of the present time are of a more 
 serious character than were those in the Corinthian 
 church, and result from a different cause; for they in- 
 volve the doctrine of Christ, while theirs merely con- 
 sisted in a preference of men, and not in diversity of 
 religious views. The adherents of Wesley do not follow 
 him on account of any preference for the man, but on 
 account of the views he promulgated. The same with 
 the followers of Luther, Calvin and others. The adhe- 
 rents of Luther cannot accept the views of Wesley ; neith- 
 er can the followers of Wesley accept the views promul- 
 gated by Luther; both parties fearing if they did they 
 might jeopardize their soul's salvation. If this were not 
 so there could be no satisfactory reason given why they 
 should not unite, as in many ways it would be advan- 
 tageous, and 'certainly more consistent. The followers 
 of Luther admit that there are good Christians among 
 the followers of Wesley; and the adherents of Wesley 
 admit there are good Christians among the followers of 
 Luther; and they call one another brethren. So is it 
 throughout all the churches. All this shows these di- 
 visions to be inconsistent with sound reason, and decid- 
 edly contrary to the teachings of Christ and the apostles. 
 
 The question may be raised as to the existence of an 
 invisible church on earth. We may accept that there 
 are many persons in an isolated state throughout the 
 world who have peace with God and are associated with 
 him through the spirit ; and while such are heirs of the 
 
The Church an Organized liody. 9 
 
 promise, and members of his spiritual body, yet they do 
 not constitute a church, for tliey are unorganized and 
 can not oliserve the ordinances. The church on earth 
 must necessarily be an organized liody of true believers. 
 But those members who are considered good Christians 
 scattered among the different churches, are not organized 
 separately from the organized bodies with which they 
 are identified; and as little could they organize into one 
 body, as those bodies could to which they belong. There- 
 fore we must conclude that they do not constitute the 
 invisible body or church of Christ ; for all true and up- 
 right Christians have been baptized by one Spirit into 
 one hod]), which is the visible church. 
 
 But they persist in their views probably because the 
 Gospel recognizes only one united, visible church ; and in 
 order to comfort themselves with a hope of salvation in 
 their disunited condition, they have formed the idea that 
 the good in the many churches are members of the in- 
 visible church, which they hold is a united body. But 
 this would be strange indeed. First we have the many 
 sects entertaining diverse doctrines, disconnected in 
 worship, some pulling down what others build up. Then 
 popular sentiment would create the united church of 
 Christ out of this disunited body of professors. But we 
 cannot consistently with enlightened reason accept that 
 nnvtbing so disunited can still be so united as to be of 
 one soul and one body, as the church must be; and the 
 Lord will not accept it. if we believe that his word is 
 truth, and that it will be the test of our faith. 
 
 It should be plain to all that if all who profess the 
 
10 The Unity of the Church. 
 
 religion of Christ were of the same mind, spiritually, 
 there could be no divisions. The many divisions of the 
 present time are the residt of disagreement in doctrine; 
 and could not exist if all wlio profess to love Christ had 
 the mind of Christ. There is evidently something wrong 
 when such divisions prevail ; and it is strong evidence of 
 the absence of the principle of spiritual life, which is 
 love. Must we not in all honesty charge these divisions 
 to the author of all divisions and discord? 
 
 The Vine a Representation of Unity. 
 "I am the vine, ye are the branches. As the branch 
 cannot bear fruit of itself, except it abide in the vine; 
 no more can ye, except j^e abide in me." (John 15 :4, 5.) 
 In this parable Christ plainly and unmistakably teacliea 
 unity. Every believer is a branch in the Vine, which is 
 Christ, and is a member of his body ; and as the branches 
 of the natural vine partake of the nature of the vine, 
 being nourished by it, so also every true believer is by 
 faith united to Christ, having his spirit and life. Since 
 there is similarity between the natural vine and its 
 branches ; and as they are used as a figure of Christ and 
 his church, it is conclusive that there is agreement and 
 accord between all who are united to Christ by faith, 
 and who thereby have the divine life. As the natural 
 vine draws its nourishment from the earth, and the 
 brandies are nourished by the vine, so the divine life is 
 by Christ imparted to every one who is united to him 
 by faith. Having the spirit and life of Christ, they also 
 have unity; for the kingdom which Christ secured for 
 his people consists of peace, joy and righteousness in the 
 Holy Ghost. 
 
The Vine, — The Sects Not Branches. 11 
 
 Tt is claiinod l)y many woll disposod persons tliat 
 the different orpmizations, called elnirehes. are branches 
 in the trne Vine. Tf this he true, wliy are tliey not 
 united ? Why are tliey not joined too;ot]ier in the same 
 judgment? Why are they not teaching the same doc- 
 trine? That they disagree is evident from the fact that 
 they are not united. Tt will not avail to say, they differ 
 only in non-essentials. There is a manifest lack of sin- 
 cerity in this popular and very deceptive theory. To 
 divide on non-essentials, or for any cause, is at variance 
 with the spirit and letter of the gospel ; and their very 
 position and worship contradict such claim. Divisions 
 are opposed to the divine economy, a.s evinced by the 
 teaching and practice of the Apostles ; and by the man- 
 ifestation of the divine will upon the day of Pentecost. 
 How utterly untenalde therefore the claim, that divis- 
 ions are justifiable, because of differences that do not 
 amount to amihing. 
 
 We maintain that a church can not be a united 
 body unless it is kept unspotted. By this we mean that 
 reparation must be made for all misdemeanors on the 
 part of the members, and those who persist in wrong- 
 doing unrepented of, or who wilfully sin. must be separ- 
 ated from the body. We will present some gospel teach- 
 ing: 
 
 "That he might present it to himself a glorious 
 churcli, not having s]K)t. or wrinkle, or any such thing; 
 but that it should be holy and without bhMuish." (Eph. 
 5:27.) 
 
 ''Xow 1 beseech you, brethren, by the name of our 
 
12 The Unity of the Church, 
 
 Lord Jesus Christ, that ye all speak the same thing, and 
 that there be no divisions among you; but that ye be 
 perfectly joined together in the same mind and the same 
 judgment."' (T Cor. 1:10.) 
 
 "Endeavoring to keep the unity of the spirit in the 
 bond of peace." (Eph. 4:3.) 
 
 "Know ye not tliat a little leaven leaveneth the 
 whole lump?" (ICor. 5:G.) 
 
 Indeed we must accept from these scriptures and 
 others that no body of worshippers can justly claim to 
 be the church of Christ who do not honestly and dili- 
 gently strive to maintain a united, unspotted member- 
 ship. Paul's instruction to Titus, "A man that is an 
 heretic, after the first and second admonition reject," 
 supports our position. To retain such would lead to 
 disputations and dissensions. 
 
 To maintain the purity of the church, that it may 
 be a united body, Christ gave us in Matt. 18:15-17 a 
 divine rule, a true exponent of divine love: 
 
 "Moreover if thy brother shall trespass against thee, 
 go and tell him his fault between thee and him alone; 
 if he shall hear thee thou hast gained thy brother. But 
 if he will not hear thee, then take with thee one or two 
 more, that in the mouth of two or three witnesses every 
 word may be established. And if he shall neglect to 
 hear them, tell it unto the church ; but if he neglect to 
 hear the church, lot him be unto thee as an heathen man 
 and a pu])lican." This is further enforced by Paul's 
 teaching in Gal. 6:1: "If any man be overtaken in a 
 fault, ye wliich are spiritual restore such an one in the 
 
Matt. 1 8, Its True Import. 13 
 
 spirit of meekness; considering thyself lest thou also he 
 tonijited." 
 
 No church or hody of worshippers can maintain 
 their integrity without oheying the commandments, but 
 particularly these of Christ and his apostle; for offenses 
 will come, even to the best disposed; and they cannot 
 with impunity he neglected. A faithful observance of 
 these commandments is a most profitable and instruc- 
 tive exercise, and nothing tends more to strengthen the 
 bonds of love and fellowship; while the neglect of them 
 cannot otherwise than tend to a spiritual decline. Our 
 Lord said. "Tf a man love me he will keep my words;" 
 and again. "If thou wilt enter into life, keep my com- 
 mandments." 
 
 All the redeemed of the Lord love one another, and 
 therefore do not ?uflfor sin to remain upon any member 
 of the fold. The life-giving principle of love influences 
 them to act in harmony with the command of love, to 
 the extent that if brethren err, they will tell them of 
 their fault with the view of gaining them. If they fail 
 to gain them by simply calling their attention to the 
 failing, they will continue their labor according to the 
 command. If they fail to gain them by further effort, 
 they will be referred to the judgment of the church ; and 
 if they reject the counsel of the church, they will be 
 separated as unfaithful members. This duty devolves 
 upon every member of the church of Christ. The com- 
 mand is based upon love, and is designed for the pro- 
 motion of peace and harmony. It is plain and specific, 
 and indispensable to the unity of the church. There 
 
14 The Ujiity of the Church. 
 
 is divine goodness and wisdom displayed in it. The 
 first step is, "Tell him his fault l)etween thee and him 
 alone. If he shall hear thee thou hast gained thy broth- 
 er." The motive is love, the object is to gain the broth- 
 er, — to reclaim the erring. No other motive is admis- 
 sible. It is not because the brother has wounded our 
 feelings, or because he has not treated us brotherly; it is 
 solely to gain him. 
 
 But to comply with the conditions of this command 
 is a cross to selfish nature, for its prompting would be to 
 resent the act by punishing him, either by a personal 
 rebuke, or a cool indifference, or by telling it to others. 
 To take this course would place both to a disadvantage 
 for future labor, and make both guilty of trespass. 
 Many learn while on duty here the force of the Apostle's 
 words, "The flesh lusteth against the Spirit," and that 
 they must set their minds against its evil promptings, 
 and follow the leadings of the spirit as defined in" our 
 Savior's instructions. The most charitable construc- 
 tion should be placed upon the trespasser's conduct, and 
 every effort made to maintain confidence until the mat- 
 ter is concluded, never losing sight of our Savior's in- 
 junction, '"Whatsoever ye would that men should do to 
 you, do ye even so unto them." 
 
 The Apostle John wrote, "By this we know that we 
 love the children of God when we love God and keep his 
 commandments." If we are in possession of this love, 
 and love him whom we have not seen, then we will also 
 love our brother whom we see, and will have much con- 
 cern for his spiritual welfare, especially when he is eX' 
 
The Trcspassei . 16 
 
 posed to flangpr. If natural love prompts us to risk our 
 lives in rescuing a natural brother or sister from death, 
 which is only the death of the body, how much greater 
 should be our concern for a spiritual brother or sister, 
 to whom we arc bound by stronger ties than the ties of 
 natural love; for the death to which they are exposed by 
 giving way is nothing less than an eternal separation 
 from God, and being cast into outer darkness. 
 
 But the success of the labor in this line depends 
 much on the state of mind in which the brother goes. 
 He may by a critical and austere manner succeed in 
 getting the trespasser to acknowledge his fault and seek 
 pardon, but yet not gain him in full confidence and 
 brotherly love. In that case the trespasser's mind may 
 react, upon reflection, and most likely follow its natur- 
 al bent in a close and selfish criticism of the interview, 
 and thus result in a wounded feeling that can view the 
 other only as a severe brother. Thus instead of strength- 
 ening those tender ties of affection that bind together the 
 hearts of believers, they would be weakened. 
 
 P.ut if after the command is fully com])lied with in 
 the three distinctive efforts at reclaiming, 'lie will not 
 hear the church," nor submit to its counsel, it would be 
 sufficient proof that he had lost the love of God, and 
 consequently had become a spot in the church. The 
 love that moved the church to employ every means with- 
 in its power to prevent his falling away, will now prompt 
 it to employ the last expedient, that of withdrawing from 
 him that he may be led to reflection, and perchance to 
 repentance. 
 
16 The Unity of the Church. 
 
 Those who fall from grace, and relapse into a car- 
 nal state, become dead members; and their separation 
 from the body of Christ is as necessary for the mainten- 
 ance of the s])iritual health of the body, as is the ampu- 
 tation of an incurably diseased member for the preserva- 
 tion of the life of the natural body. If permitted to re- 
 main they would be detrimental to the peace and purity 
 of the church ; and as a rebuke and correction, they 
 should be separated from it. According to the command 
 they nmst be held as the Jews held the heathen and 
 publicans, or in other words, be put under the ban. 
 What that implied can l3e learned from Peter's remark 
 to Cornelius, the Roman centurion : "Ye know how that 
 it is an unlawful thing for a man that is a Jew to keep 
 company, or to come unto one of another nation." Paul 
 writes, "If any man oljcy not our word by this epistle, 
 note that man and have no company with him that he 
 may be ashamed." (3 Thes. 3:14.) 
 
 The object of banning aside from keeping the 
 church undefiled and blameless, is to reclaim those who 
 have fallen, as has been stated; and which the apostle 
 nuikes plain in the case of the fornicator whom the Co- 
 rinthian Church retained among them. He command- 
 ed them "To deliver such an one unto Satan for the de- 
 struction of the flesh, that the spirit may be saved in the 
 day of the Lord Jesus." (I Cor. 5:5) Thig evidently 
 being the object, then it must have been the design of 
 Christ that the church should hold him as a heathen man 
 and a publican. 
 
 But with those members who are found guilty of 
 
Tlie Reproof of tin Hit ins;. 17 
 
 comiiiittini:; gross sins, such as fornication, adultery, 
 drunkenness, etc., it is not necessary to labor according 
 to Matt. IStli; for such arc spiritually dead, and must 
 he separated from the hody. For tlicm to remain would 
 imperil the spiritual well-being of the other members. 
 They might become infected with the virus of their 
 crimes, and endanger even the life of the body. There- 
 fore the church must, as Paul directed the Corinthians, 
 "deliver such unto Satan for the destruction of the 
 flesh," and not keep company with them, not even to 
 eat, lest they leaven the body, and not be brought to feel 
 their shame. 
 
 Many claim this eating does not mean at ordinary 
 meals, but only at the Lord's table. Paul had written 
 to them in a former epistle not to keep company with 
 fornicators; and then in this epistle writes, "Yet not 
 altogether with the fornicators of this world, for then 
 must ye needs go out of the world. But now I have 
 written unto you not to keep company, if any man that 
 is called a brother be a fornicator, with such an one, 
 not to eat." The apostle makes a distinction between 
 the fornicators of this world, and one that is called a 
 l)rother. No one, however liberal in his views, would 
 iiold that known fornicators, adulterers, etc., should be 
 admitted to the communion table ; and even had Paul 
 made no distinction between fornicators, he would have 
 had no need of writing anything about his communing, 
 as after separation he would stand in the same relation 
 to the church as the worldly fornicators; and, conse- 
 quently, it is very plain tliat he meant eating at ordi- 
 
18 The Unity of the Church. 
 
 nary meals; and he would liave them do the same as the 
 Jews who refused to eat with heathens and publicans. 
 
 To make it more comprehensible and impressive we 
 will group together the parts of those passages bearing 
 upon the avoidance of members placed under the ban : 
 "Let him be unto thee as a heathen man and a publican." 
 (Matt. 18:17.) "Mark them who cause divisions and 
 offenses, and avoid them." (Eomans 16:17.) "I have 
 written unto you not to keep company, if any man that 
 is called a brother be a fornicator, with such an one 
 no not to eat." (I Cor. 5:11.) "Withdraw yourselves 
 from every brother that walketh disorderly." (2 Thes. 
 3:6.) "If any man obey not our word by this epistle, 
 note that man and have no company with him." (2 
 Thes. 3:14.) "A man that is a heretic reject." Here, 
 are six quotations, three are alike, not to hee-p company ; 
 one is avoid, another is withdraw, and the last is reject. 
 The sentiment expressed in them is about the same, 
 and proves conclusively that they are applicable only 
 to the united church of Christ. They are also imper- 
 ative, and require strict obedience; for on this depends 
 the purity, safety and perpetuity of the church. 
 
 We are prompted by love to appeal to the convic- 
 tions of the ministers and members of the different re- 
 ligious organizations, and we would ask them, Is not the 
 command of love as given in Matt. 18 binding upon all 
 Christians ? Is it not essential to the unity and purity, 
 and hence, the perpetuity of the church? There can 
 most assuredly be but one response. Yea, verily it is. 
 Again, must it not be admitted that under existing coU' 
 
Matt. iS and Sectarianism. 19 
 
 ditinns lliis is iiupraclieable? Lei lliosc reply wlio roc- 
 o^iiizc (Iciioiiiinationalisiii as orthodox. The difrorciit 
 jiopuUir eluirehes profess to be branches of the true vine; 
 and the lueiiibers of tlicsc churches profess to be breth- 
 ren, though they dittcr and disagree in many things. 
 We have been told by some of these people that they 
 recognize as brethren the members of other denomina- 
 tions than their own. If they do, they owe a duty to 
 them when they err, and that is to tell them their fault; 
 and if tlicv will not hear them, then proceed according 
 to the coiniiiand as given by Christ. But it must be 
 ai»i»arent to every reflecting mind, that with a divided 
 church, the command cannot be obeyed. 
 
 And what is still more inconsistent, it is not an un- 
 common occurrence that persons are separated from one 
 church and then are received by another church. This 
 is all wrong, even if sectarianism were sanctioned by 
 the word. The church that expels must be the one to 
 restore again. There the transgressor is under obliga- 
 tion to make reparation for his sins, that confidence may 
 be restored. 
 
 The testimony of Christ is, "Whatsoever ye shall 
 bind on earth shall be bound in heaven." Whenever the 
 church, by authority of God's word, excommunicates a 
 member, such action is sanctioned in heaven, and by 
 the church wherever it exists ; since it is a united body, 
 professing the same doctrine, under the guidance of the 
 riame spirit. The idea of a person standing: in the rela- 
 tion of an excommunicated' member in one branch of 
 the church of Christ, and at the same time standing in 
 
30 The Unity of the Church. 
 
 full membership in some other branch of it, is simply 
 preposterous, and conclusiveh' invalidates the theory of 
 sectarianism. 'J'o accept such inconsistency would be 
 to virtually ignore the fact of a visible church. It is 
 vain to consider such comniands as Matt. 18, so long- 
 as we admit of the doctrine of divisions; and it is evi- 
 dent that we must either set aside this command, and 
 much more New Testament teaching, or regard this very 
 popular sentiment as altogether unscriptural. But as 
 w^e will all accept that tbe Lord has not given us any- 
 thing in vain, not even the least of the commandments, 
 so every child of God will cheerfully accept every scrip- 
 ture injunction, however averse to selfish, sinful nature, 
 and will endeavor to prove to the world, not only by a 
 confession of the lins, but by his life, that every pre- 
 cept is not only practical, but serviceable to the church, 
 and altogether applicable to the life in the soul, and in 
 perfect harmony with it. 
 
 We should add that there is no hope for an excom- 
 municated person until he repents and renders full sat- 
 isfaction to the church for his transgressions and obtains 
 pardon from God, through Jesus Christ, when he is re- 
 stored to membership in the visible body as we have rea- 
 son to believe he has been in the invisible. Christ said, 
 "Whatsoever ye shall bind on earth shall be bound in 
 heaven, and whatsoever ye shall loose on earth shall be 
 loosed in heaven." The church on earth and the church 
 in heaven must be in harmony; or, in other words, the 
 body must be in harmony with the Head. 
 
 In I Cor. 12 :12, 37, Paul compares the church to 
 
Tlie Human Body Defines The SpiriinaL 21 
 
 our natural bodies, saying, "For as the body is one, and 
 liath many nicMiibers; and all the members of that one 
 body, being many, are one bod}', so also is Christ." "Ye 
 are the body of Christ and members in particular." 
 Again in Eph. 5:30, "We are members of his body, of 
 his Hi'sli and of his bones.". 
 
 In tlu' natural body the head is the seat of intelligence 
 and of tbe power of volition. It devises and controls, 
 and tlie luciulM'rs being in perfect subjection to it, obey 
 and execute its designs. The body has power because 
 the members obey and act in harmony. The compari- 
 son between the natural and the spiritual body is a 
 strong one. Christ is the head of the spiritual body, 
 the churcli. All the disciples of Christ are members 
 of his spiritual body. He is the head from whence all 
 spiritual intelligence emanates. The members obey 
 him, being in entire subjection to him; and, as a 
 consequence, harmonize. ^Members of the natural body 
 sympathize with each other. When one member suffers, 
 all the other members are in sympathy with it. So it 
 will be in the spiritual body or church. We have said 
 the comparison is a strong one. If it is warranted, then 
 we have a ground for the unity of the church that no 
 reasoning can overthrow. The effect of the union with 
 Christ, which is attained through the spiritual baptism, 
 is fittingly expressed by the Ajjostle, Eph. 4:1G: "From 
 wliom the whole body fitly joined together and compact- 
 ed by that which every joint supplieth, according to 
 the effectual working of every part, making increase of 
 the body unto the edifying of itself in love." 
 
22 Ty Unity of the Chirrlu 
 
 The Temple a Type of The Church. 
 
 First, \v^^ maintain that the natural temple at Jeru- 
 salem was a type of the church of Christ; and secondly, 
 that its service M^as a type or symbol of the spiritual 
 worship in the kingdom or church of Christ. We offer 
 the following testimony in proof of the first proposition. 
 The natural temple was built of stone prepared by arti- 
 sans, and cacli stone was so well adapted and fitted for 
 its particular position in the building, that it was rear- 
 ed without the noise of iron instruments; '"'There was 
 neither hammer, nor axe, nor any tool of iron heard in 
 the house while it was building." (I Kings, 6 :7.) How 
 ))eautifully and expressively does all this typify the 
 building of the spiritual house, or temple; and how sig- 
 nificant and appropriate to our subject is the reference 
 of the prophet and of the Apostles to the same : "Behold, 
 T lay in Zion for a foundation a stone, a tried stone, a 
 precious corner stone, a sure foundation." (Isaiah 
 28:16.) "Jesus Christ himself being the chief corner 
 stone; in whom all the building fitly framed together 
 groweth unto a holy temple in the Lord." (Eph. 2 :21.) 
 "Ye are God's building;" "For ye are the temple of the 
 living God;" "Ye also as livel}^ stones are built up a 
 spiritual house." 
 
 As the stones were taken from the earth and so 
 shapen that each one was adajjted to its place, and form- 
 ed a part of the temple, so the sinner is lifted by tlie 
 workings of grace from his life in tlie world, — from his 
 rough, selfish and sinful nature, and as a living stone 
 is joined in spirit with all those wlio are wrought by the 
 
The Spiritual Temple. 23 
 
 same rule, who collectively compose the spiritual tem- 
 ple or church of Christ. 
 
 The Spiritual Material, Its Preparation, 
 Upon the da}^ of Pentecost the Apostles preached 
 witli great power; and tlie word was effectual in bring- 
 ing conviction to many. They were pricked to their 
 hearts, and realized their unsaved condition. They re- 
 pented, forsook sin, believed in the Lord Jesus Christ, 
 received the Holy Spirit and were re-created. Three 
 thousand persons became of one heart and of one soul. 
 Upon that occasion, and with these souls, the spiritual 
 temple was established. Soon after the number in- 
 creased to live thousand. Like the water Ezekiel beheld 
 issuing out from under the threshold of the temple, 
 which at first was ankle deep, then to the knees, to the 
 loins, and finally a water that could not be passed over; 
 so the life giving spirit, here compared to water, issues 
 from under the threshold of sanctified souls; and as 
 the symbolic water constituted one, united body, so all 
 those who are born again, and led by the spirit, are 
 united, one and inseparable. If we can maintain the 
 assertion that the literal temple is a figure of the spir- 
 itual, then the spiritual, or the antitype, must agree with 
 the type, which leaves no room for division into sects or 
 denominations. Indeed we witness a unity of purpose, 
 as well as of teaching throughout the whole Bible. We 
 now come to the second proposition : 
 
 The Temple Service is a Type of the Spiritual 
 "Worship of the True Temple. 
 
 True believers have in the atonement of Christ the 
 
5^4 The Unity of the Chnrch. 
 
 substnnce of all that was foroshndowod by the ceremonial 
 law. The altar, and the victim offered upon it, were 
 types of Christ. Those who brought the offerings usu- 
 ally laid tlieir hands \\\^o\\ the head of the animal to be 
 offered, confessing their sins, when its })lood was shed, 
 and the flesh linrnt upon the altar. But the blood 
 of slain beasts could not take away sin. All this had 
 only the shadow of the true sacrifice. It revealed the 
 guilt and pollution of sin, and typified the means for 
 its removal. 
 
 The fall changed mans' relation to God ; for being 
 defiled by sin, he could have no communion with a holy 
 God. The curse of God's broken law was declared ; and 
 man's sins and iniquities separated between him and his 
 God. The confession of sin over the head of the ani- 
 mal, the shedding of blood, the burning of the flesh, the 
 perpetual fire, the ascending smoke, all clearly empha- 
 sized man's ruined and lost condition. But while the 
 offerings and sacrifices uuder the law attested man's 
 fallen state, they also were the herald of hope pointing 
 to "The lamb of God which taketh away the sins of the 
 world." The high priest entering the Holy of Holies 
 once a year was typical of Christ, the true High 
 Priest, who entered tlie true sanctuary, (not made with 
 hands) not with the blood of others, but with his own 
 l)lood, and forever put away sin. Christ's offering con- 
 sisted in becoming a sacrifice for sin. He knew no sin; 
 he was holy, harmless and undefiled. He honored the 
 law by perfect obedience. He endured the curse of the 
 brokeu law l)y suffering upon the cross the agony of the 
 
The Aaroyiic Priesthood. 25 
 
 si^cond death. TTo expiatod our guilt, arose from the 
 dead, and ascended to the Father; at wliose right hand 
 he is now seated, and is our merciful High Priest. As 
 Christians, we are priests, "A royal ]iriesthood," and 
 'Tcings and priests unto God." 
 
 The priests under the law, when going into the 
 taliernacle to perform religious service, were required to 
 wasli their hands and their feet. The washing of the 
 hody, or any part of it, was representative of moral im- 
 purity, and indicated the necessity of being washed in 
 the blood of Christ. The Apostle Paul admonishes 
 thus: "And having a High Priest over the house of 
 God; let us draw near with a true heart in full assur- 
 ance of faith, having our hearts sprinkled from an evil 
 conscience, and our bodies washed with pure water." 
 (Heb. 10:23.) The brazen altar fitly represents Christ 
 dying for sin; and the golden altar near the ark, as in- 
 tercessor for his people. 
 
 In the spiritual temple, Christians constitute "a 
 holy priesthood, offering up spiritual sacrifices, accept- 
 able to God by Jesus Christ." (I Pet. 2:5.) They wor- 
 ship in spirit and in truth. They present their bodies 
 a living sacrifice. Having been cleansed by the blood 
 of Christ, they, through the Spirit, offer up their body 
 to the Lord ; that is, they bring it into subjection, mor- 
 tifying the sinful passions and propensities. They for- 
 sake and crucify all manner of sin through the power 
 of Christ, who washed them in his own blood, and made 
 them kings and priests unto .God. By the power of the 
 Spirit, they rule their passions, and come hourly and 
 
26 The Unity of the Church, 
 
 daily to the fountain opened for sin and uncleanness. 
 Thus we find that the temple in its natural construction, 
 and in its priesthood and ceremonies, is clearly a figure 
 and type of that temple not made with hands, of which 
 Jesus Christ is the corner stone; of that building that 
 shall never wax old nor decay, but shall increase in glory 
 and praise, world without end. 
 
 What Constitutes Christian Unity 
 
 Since there is a wide difference of sentiment upon 
 the subject under consideration, and since we recognize 
 unity as one of the marks by which the church of Christ 
 may be known, we feel constrained to discuss the su).)- 
 ject a little further. I have before me a report of union 
 or gospel meetings that were held in different towns and 
 states. The different congregations hold union services 
 by having the meeting at a different church each eve- 
 ning of the week, served by ministers of other churches 
 than the one where the meeting is held. The watch- 
 word is, "Less denominationalism and more religion." 
 As an evidence of their comfort under those conditions, 
 they refer to the Psalmist; "Behold how good and how 
 pleasant it is for brethren to dwell together in unity." 
 This appearance of unity leads many well disposed per- 
 sons to believe that unity is attained. Let us see wheth- 
 er such a unity as tbe above will stand the test of rea- 
 son and revelation. If they are united why do they 
 keep lip their separate organizations? In some small 
 towns tliere are three churches, whereas one would ac- 
 commodate all the worshipers. 
 
 To many non-professors of religion, such divisions 
 
The Works of l^ainre /Repudiate ilivisious. 3? 
 
 ns now pxi<i nvo irroooncilnltlo \vii1i rojisoii and scripture; 
 and those who maintain and dofcnd tliom are justl}' 
 ohargeahle with strengt honing tlio hands of the skeptie 
 and darkening tlie way for the anxious inquirer after 
 truth. The latter reason thus: All God's works are 
 eharaeterized hy unity of principle and liarmony in oper- 
 ation. "The heavens declare the glory of God ; and the 
 firiuaniont showeth his luindiwork. Day unto day utter- 
 eth speech and night unto night showeth knowledge. 
 There is no speech nor language where their voice is not 
 heard." (Ps. 19:1-3.) Seed time and harvest, summer 
 and winter, all in their appointed way, demonstrate a 
 principle resulting in harmony. He concludes, if 
 God's natural creation is characterized hy harmony, why 
 should not the new, spiritual creature, be found in agree- 
 ment. Upon reading the sacred pages he meets with 
 precept upon precept, and line upon line, clearly incul- 
 cating unity; consequently he concludes that there is an 
 error somewhere, either that the churches that hold to 
 and practice such views are not on the true foundation, 
 or that the scriptures are either not true or not applica- 
 l)le to man's fallen state, teaching and requiring that 
 with which he is unable to comply. Thus divisions in 
 Christianity are not helpful, but greatly hinder and 
 perplex troubled, seeking souls. 
 
 We will conclude this subject by reafTirming the 
 doctrine that the cliureh of Christ is characterized by 
 unity, and that tliorc is no scripture authority for di- 
 visions; and thai those who maintain that scriptural 
 unity exists in the divided state that professed christians 
 
28 The Unity of The Omrch. 
 
 are now in, are in error, and should awaken and arise 
 from their slumber, lest the night of death overtake them 
 and the opportunity for repentance be cut off. If we 
 maintain there is unity where not even the appearance 
 of unity exists, we will be found false witnesses, testify- 
 ing to that which is not true To say that the love of 
 God can exist independent of unity of principle and ac- 
 tion, would be to ignore one of the fundamental princi- 
 ples of all New Testament teaching; and is even at var- 
 iance with sound reason, and with what is generally ac- 
 cepted as true in the social relations of life. 
 
 There are very few persons who profess religion 
 who do not recognize the doctrine of unity, but in most 
 instances they are ignorant of the principle of unity. If 
 all the denominations in their present state were to 
 unite and put away denominational names, there would 
 still be no true, spiritual unity; for to attain unity all 
 must have the Spirit of Christ, and be baptized by one 
 spirit into one body. It is evident that the regenerating 
 ]irinciple of love must be possessed by those who are the 
 bride of the Lamb; which will unite them, and consti- 
 tute them Crod's husbandry, God's building, God's 
 church. 
 
THE PEACEABLE CHURCH AND KINGDOM) 
 ITS NON-RESISTANT CHARACTER, 
 
 We iiKiy iiitrodui'C lliis siihjci-i vrry a|)[»n>[)rial('ly 
 Iiy iiiakin_c: several qiKiiatioiis frdiii the prophet: "For 
 unto us a ehihl is horn, imlo lis a son is given. His 
 name shall he called Wondcn'ful, Counselor, the Mighty 
 God, the Everlasting Father, The Prince of Peace." 
 (Isaiah 9:().) "'J'hey shall heat their swords into plow- 
 shares and their spears into pruning hooks." (Isaiah 
 3:4.) The life and teaching of our Lord Jesus and 
 of his apostle are in pcrreut accord with the ahovc pro[)li- 
 ecics. Jesus taught, "I say unto you, that ye resist not 
 evil." That we may not nustake his meaning, luc 
 further explains hy saying, "J>ut whosoever shall smite 
 thee on thy right cheek, turn to him the other also; and 
 if any man will sue thee at the law, and take away thy 
 coat, let him have thy cloak also." (Matt. 5 :39, 10.) It 
 is ohvious that Christ forhade his disci})les a privilege 
 which was allowahle undm* the Mosaic law. He quoted 
 the precise text of the law which allowed the liherty of 
 exacting justice. The laws which pertain to the civil 
 polity of the Jews were based upon justice, and were a 
 rule by which the magistracy should proceed in trying 
 offenders. These were not allowances for the gratifying 
 of revenge, but regulations for the magistracy; for it 
 is apparent that the precej)ts which Moses gave did not 
 authorize private revenge, but strictly forbade the inflic- 
 
30 The Peaceable Kingdom. 
 
 tion of injury upon any one Ironi hatred, or the grat- 
 ification of I'cvenoe. Hence it was not necessary for 
 Christ to i"oi-l)i(l the infliction of punishment to gratify 
 spite. Wlien Oirist taught, ''resist not evil," he meant 
 that liis followers shouhl not do as the Jews did. Their 
 privilege and practice was to })rescnt their grievances 
 to the magisti'acy Ix'forc whoju testimony was taken, and 
 the MM'dict rcjidered u[)on the principle of justice. 
 
 It is reuiarkahle that a doctrine so plainly taught 
 hy Christ and his apostles as that of non-resistance, has 
 received so little attention from the theologians of 
 Christendoju. It is a doctrine of great importance to 
 mankind ; since, if oheyed, it would end litigation and 
 Avar, and hring peace to the family and to the nation. 
 Notwithstanding the plain teaching concerning non- 
 resistance, and the demonstration of the principle of 
 passive sulmiission to insult and injury hy Christ and his 
 ajiostles in their lives, there are large numbers of pro- 
 fessed Christians who controvert it. If we had no rev- 
 elation except the New Testament, there would scarcely 
 be the shadow of a ground upon which to base the doc- 
 trine of resistance of evil. War and violence are but 
 fruits of the transgression of Adam. Sin enfeebled the 
 moral powers of the soul, hardened the heart, and dark- 
 ened the understanding. The law of Moses was adapted 
 to man in his unregenerate state. The civil polity of the 
 Jews was in exact adaptation to man's capabilities under 
 the hardness of heart. When the Pharisees interviewed 
 Christ upon the subject of divorce, he taught them plain- 
 ly that under the new covenant divorce was not admissi- 
 
The Old and The New. 31 
 
 blp. Tliov I'lilly iiMrlrrst(i<i<l liiiii. Iiciico llirir qiiostion, 
 "\\ liy (lid Moses tlicn cdiiiiiuiikI |o (fjvp :i wriliritj of 
 divdrcPiiKMit. and lo |)iit lior awnv?" Afark his answor: 
 "Mosos. liocaiisf of liai-diK^ss of your lunu'ts, siifl'orod you 
 to piii away your Mixes; liut I'l-oui I ho he^innino^ it was 
 not so." For the same cause (hey wore iX'';into(| |hr 
 privilege of suin^ at hnv. and of wagiiif^ wars, both 
 ofTensivo and dofonsiv(\ Those wlio \\\q{\ under the 
 first covenant were not recreated ; the lost love or king- 
 dom was not restored |o iheir hearts; therefore they • 
 were not able, neitiier was it required of them, to live 
 according to tlie divine life which Christ subsequently 
 brought froiu heaven. During the old dispensation, 
 the "new ami living way" into the holiest of all was 
 not yet manifested. 
 
 The Lord, l)y th(> projihef Jeremiah, foretold the 
 change of covenant he purposed making, saying, "Be- 
 hold the days come saith the T^ord, that I will make a 
 new covenant with the house of Israel: not according 
 to the covenant made with llieir fathers." Under the 
 former coxcnant the Lord's cliosen )ieople were allowed 
 to sue at the law. to wage war, to give a bill of di- 
 vorcement, and to have other carnal liberties. Under 
 the new covenant all these privileges are denied. This 
 raises tlie question. Does the Almighty change? Did 
 not the Jews worship the same unchanging God whom 
 we worship? We answer, they did; and that God does 
 not change; but we must bear in mind that the children 
 of God are under a dispensation of grace, whereas the 
 Jews were under a dispensation of justice. God has not 
 
32 The Peaceable Kingdom. 
 
 changed, but the believer's relation to him is changed, m 
 consequence of faith in Christ, and a restoration of the 
 lost love and image to the soul. In consequence of 
 this change, man is under the law of love, and does not 
 resist evil. 
 
 It will be asked, Why was it not wrong for the Jews 
 to sue at the law and wage war, if it is wrong now for 
 the Ijord's Qeoi)le to do so? For the following reason: 
 Christ had not yet come; the lost love was not restored; 
 the Holy Spirit was not given as an abiding, re-creating 
 principle; and hence man was not born again. The 
 Jews were in possession of an earthly kingdom; their 
 weapons of warfare were carnal, such as the helmet, the 
 breastplate, the shield and the sword. By the sword 
 their kingdom was estal^lished, and by the same means 
 it was destroyed. By the sword they led others into 
 captivity, and by the same means they were themselves 
 led into captivity. They fought for their country and 
 for their religion. Their warfare was characterized by a 
 "confused noise and garments rolled in blood;" and 
 was attended with wasting and destruction. How mark- 
 ed the contrast between their kingdom and warfare, and 
 that of the believers under the new covenant. In the 
 kingdom of Christ, love, is the ruling principle. We 
 have it already in the song of the angels, "On the 
 earth peace, and good will toward men." Christ, the 
 "Prince of Pease," rules and reigns in the hearts of 
 his people. 
 
 His kingdom is not of this world; it is spiritual, 
 unchanging and eternal. It is a peaceable kingdom in 
 
The Sicord SheaiJifd. 33 
 
 wliii'li war ami lit i^iiat ion aic not ivcojiiiizod bv liis 
 sulijects. When one of Ills disciples siuoto with tlic 
 sword. Ill- i-oiniuandcd liiiii to put it into the sheath. He 
 was using it in dclViK-e of one who was persecuted, but 
 innocent, yet the act was reproved. Thus Christ issued 
 an everhisting {)rotest against the use of the sword by 
 his disciples. The same disciple, now as one of his 
 apostles, testities concerning Christ, "When he was re- 
 viled, he reviled not again; and when he suffered, he 
 threatened not ;''" and he also inculcates the duty of fol- 
 lowing Christ in his example of passive submission to 
 insult and injustice. While the disciples were yet un- 
 converted they asked, "Shall we pray that fire shall fall 
 down from heaven and consume these, as Elijah did?" 
 Here is ''Ew for eije. life for life;" the principle which 
 leads to litigation, and which causes war. Christ re- 
 buked them, saying, "Ye know not what manner of 
 si)irit ye are of; for the son of man is not come to de- 
 stroy men's lives. ])ut to save them." (Luke 9 :5-i, 56.) 
 Professed Christians generally admit that war and 
 violence in defence of religion is wrong, since Christ and 
 the apostles set the example of suffering ignominy and 
 death at the hands of their enemies for the sake of the 
 truth. Christ also taught his disciples that when they 
 were persecuted in one city, they should flee into anoth- 
 er; for he sent them forth as sheep in the midst of 
 wolves. As sheep have no means of defense, and their 
 only safety is in flight, so our Savior uses them to 
 represent the defenseless and passive principle of his 
 kingdom. It IB an accepted fact that war in defence of 
 
34 The Peaceable Kingdom. 
 
 religion is antichristian. If so, then we inquire by 
 what scriptural authority may Christians contend for an 
 earthly and perishaljle kingdom? It was not wrong for 
 the Jews to defend their religion with the sword ; and 
 if we claim authority for the use of the sword from the 
 fact that the Jews waged wars, then we also have the 
 right to defend our religion with the sword. The fact 
 however is that Christ lias forbidden his followers the 
 use of the sword as an offensive or defensive weapon. 
 Since it is conceded that it is unchristian to use violence 
 in defense of one's religion, it would appear that the 
 question is settled ; since Christ taught, "If any man 
 will sue thee at the law, and take away thy coat, let 
 him have thy cloak also." If it is unchristian to defend 
 one's civil rights by process of law, even to the necessary 
 comforts of the body, by what authority, or method of 
 reasoning, can a Christian engage in the destruction of 
 human life, though it be in defense of an earthly govern- 
 ment ? The apostle Paul in his epistle commended those 
 who "took joyfully the spoiling of their goods, knowing 
 in themselves that they had in heaven a better and an 
 enduring substance." He also reproved those who were 
 contending with each otlier about their worldly goods, 
 saying, "Now there is utterly a fault among you, be- 
 cause ye go to law one with another. Why do ye not 
 rather take wrong? Why do ye not rather suffer your- 
 selves to be defrauded?" 
 
 The subject, of the necessity of worldly government 
 for the protection of the law abiding, and the punish- 
 ment of transgressors, presents itself for consideration. 
 
The Po7irrs Thai Re. 35 
 
 Human <,fnvrnHiu>nt niidoiilili^dly is a necessity under 
 oxistinii cnndilions, and tlio ?\vord is inseparable from 
 worldly jj;-()vci-niii('nf . Tlio a[)t)stle Paul taught, "The 
 powers that ho are ordained of God." Again, ''For he 
 is the minister of God to thee for good; but if thou 
 do that which is evil, be afraid; for he beareth not the 
 sword in vain ; for he is the minister of God, a revenger 
 to execute wrath upon him tliat doeth evil." The above 
 is a concise, yet lucid exposition of earthly government. 
 Government is a blessing to society, while anarchy is a 
 curse to any people; therefore any form of government 
 is preferable to anarchy. Christ and his apostles taught 
 by precept and by example the duty of passive submis- 
 sion to the "powers that he;" thereby requiring our 
 obedience to all laws not in opposition to the higher law 
 of him who is "Prince of the kings of the earth." It 
 is the duty of Christians to "submit themselves to every 
 ordinance of man for the Lord's sake; whether it be to 
 the king, as supreme, or unto governors, as unto them 
 that are sent by him for the punishment of evil doers, 
 and for the praise of them that do well." (I Pet. 
 2:13,14.) 
 
 We now have reached an important point in this 
 argument. It is well known how the beneficent govern- 
 ment under which we live was established by the sword 
 with the sacrifice of thousands of precious lives through 
 many ]irivations and great suffering of its people In 
 addition, its stability and perpetuation has cost an un- 
 told amount of suffering from exposure by its brave de- 
 fenders in camp or upon the march, and in Uie loss of 
 
36 The Peaceable Kingdom. 
 
 life and limh while engaged in fierce eonflict upon the 
 field of battle; together with an almost incaleulalde out- 
 lay of treaiiure All of this great sacrifice appears to 
 have lieen necessar}^ for its establishment and preserva- 
 tion. 
 
 We non-resistants share the fruits of all this vast 
 sacrifice without having imperiled life and limb as did its 
 brave defenders. This fact has unfavoral^ly exercised the 
 minds of some persons, and has caused sharp reflections 
 upon us. This does not seem strange to us; nor do we 
 in any way reflect upon those who are thus exercised. 
 It is not possible for such to fully enter into the situation 
 and comprehend fully the difi'erencc in our relations to 
 the government. Yet we do not feel culpable when 
 we are thus censured ; or when we refuse to obey when 
 the authorities require of us military service. We can- 
 not comply, since our Lord and Saviour has taught us 
 not to resist evil, and has comnmnded us to put the sword 
 in the sheath. We appreciate the good government un- 
 der which w^ enjoy so many privileges, and highly hon- 
 or the magistracy; but we can not refuse to obey our 
 Lord. Beside, if all men would accept Christ, and suf- 
 fer his spirit to rule them, and live in conformity with 
 his word, all warring would cease. Christians do not 
 cause w-ar. and therefore they are not censurable when 
 they refuse to engage in it. 
 
 We cannot reconcile litigation and war with the lov- 
 ing and peaceable doctrine of Christ. We therefore 'di- 
 vide mankind into two classes, constituting two king- 
 doms ; the. one, a spiritual and heavenly kingdom ; the 
 
The Tti'o Kingdoms. 37 
 
 otiior, a worldly and perishable kingdom. The heavenly 
 kingdom is based upon love, and will never fail. The 
 redeemed of the Lord are found there. The worldly 
 kinijdom is established by the sword, and is based upon 
 justice and equity, and will perish with the sword, ac- 
 cording to the language of Christ: "All they that take 
 the sword shall perish with the sword." The citizens 
 of the earthly kingdom are those who have not been 
 adojited into the peaceable kingdom; although many of 
 them are morally honest, and are possessed of noble as- 
 pirations, laboring for the greatest natural good to the 
 greatest number of their fellow-citizens. 
 
 These two kingdoms do not harmonize. We can- 
 not be a citizen of both at the same time. We must eith- 
 er be a citizen of the kingdom of peace, and be separa- 
 ted from the worldly life, or else belong to the worldly 
 kingdom, in which, if need be, it becomes our duty to 
 defend. In the present state of the world, it is impos- 
 sible to conduct a government upon peace principles; 
 therefore the magistracy are constrained to unsheath the 
 sword to instill fear into the minds of unfaithful citizens, 
 and to command res[)ect among the nations of the 
 earth. The rulers and citizens of such a kingdom may 
 be highly honorable, but they cannot, be Christians while 
 they fill such positions, and discharge the duties therein; 
 or in other words, they "cannot serve God and mam- 
 mon." 
 
 '^riie admission that human government is of God, 
 that those who administer it are ministers of God, that 
 it is a blessing to society and indispensable to the happi- 
 
38 77/1? Peaceable Kingdom. 
 
 ness of mankind in tlieir present condition is apparently 
 irreconcilal)]e with the conclusion above reached, that 
 those who administer the laws are not subjects of the 
 Prince of Peace, and citizens of that kingdom in which 
 there is neither war nor violence. By way of explana- 
 tion, we observe that government is an accommodation 
 to the present condition of mankind. Rulers of nations 
 are ministers of God in the kingdom of this world. Not 
 only the just -and humane, but also the wicked and tyr- 
 annical rulers are God's ministers in his earthly king- 
 doms. Nero, Emperor of Rome, was a minister of God. 
 notwithstanding his tyranny. Pharaoh was also his min- 
 ister. "For the scrijiture saith unto Pharaoh, even for 
 this same jjurpose, have I raised thee up, that I might 
 shew my power in thee, and that my name might be de- 
 clared throughout all the earth." (Rom. 9 :17). Generals 
 kings and emperors have frequently been God's minis- 
 ters, fulfilling his designs when they had in view only 
 their advancement; as we learn both from sacred and 
 from profane history. God frequently uses the talented, 
 the heroic and the aggressive in thought and action, as 
 ministers for the accomplishment of his purpose, in 
 bringing about changes and revolutions in government 
 and in society. But frequently they are unconscious 
 ministers. A man may possess talent and bravery, and 
 be very amliitious, seeking liis owai advancement and 
 honor, yet God may use him as an instrument for the 
 accomplishment of his designs. There have been many 
 notable characters whose actions are recorded in history, 
 who were governed l)y an exalted ijrinciple of patriotism 
 
Ministers of The T^vo Kingdoms. 39 
 
 and devotion to their country. These were undoubtedly 
 ministers of God aecomplishiiiij, under tlie divine guid- 
 ance, great good to mankind. It should, however, be 
 remembered that the sacrifices of })atriotic and wise gen- 
 erals and rulers directed only to the establishment and 
 iiuiiiit(Mianee of an earthly and })erishable kingdom, 
 'riu'ir object was iiot the advancement of the kingdom 
 of peace. 
 
 The ministers in Christ's kingdom are conscious 
 ministers. They are led by his spirit, and have the mind 
 of Christ. They love what he loves, and hate what he 
 hates. Christ loved faith, purity, humility, unselfish- 
 ness, and non-worldliness. "My kingdom is not of this 
 worfd; if my kingdom were of this world, then would 
 m)' servants fight, that T should not be delivered to the 
 Jews." (John 18:3»)). Hence we can not conclude 
 otherwise than that if all men were Christians there 
 would be only one kingdom ujion earth, and war would 
 be unknown. 
 
 Human government is one of God's providences dis- 
 pensed to mankind for th(^ir well-being. He cares for 
 all his creatures, hence he establishes the '^^powers that 
 be;" and if his creatures, are worthy, he gives them good 
 rulers, but if they are wicked and unjust, he appoints 
 wicked rulers over them for their correction. It is upon 
 this principle that we recognize governments and rulers 
 as above stated, and think there is consistency in holding 
 them and their subjects as belonging to the world, and 
 not to the kingdom of Christ. 
 
 Love being the underlying principle of Christ's 
 
40 The Peaeeahlc hCingdoM. 
 
 kingdom; and. since love is divine and imperishable, 
 those who possess it constitute his chnrch and kingdom. 
 Those who have faith and love have also power to over- 
 come the world, and to live in peace. Where there are 
 but two believers, ihere is the life and power, and tliere 
 is the kingdom ; and where there are a thousand,^/?,ere is 
 the same life and power, and there is the kingdom; and 
 since no believer resists evil, but practices love to all, 
 there is peace on earth and good will to men, so far as 
 Christ's kingdom obtains dominion. 
 
 A certain author after discussing the subject of 
 non-resistance, and after canvassing the life and teach- 
 ing of the apostles, asks the following questions: "Did 
 they ever slay any human being? or ever threaten to do 
 so? Ever make use of any deadly weapon, or serve in 
 the army or navy of any nation, state or chieftain ? Ever 
 seek or accept any office, legislative, judicial or executive, 
 under the existing government? Ever make complaint 
 to the magistrates against any offender, or criminal, in 
 order to procure his punishment? Ever commence any 
 prosecution at law to obtain redress of grievances? Ever 
 apply to the civil or military powers to protect them by 
 force of arms in imminent danger? or ever counsel others 
 to do any of these acts? Did they ever express by word, 
 or deed, their reliance on political, military, or penal 
 power, to procure personal protection, or to carr}^ for- 
 ward the Christianization of the world ?'^ The above 
 questions can be given a wide range. We might ask, has 
 amj Christian in the past done any of the things named ? 
 or will any at present, or in time to come, do such 
 
Christians Will Not Strive. 41 
 
 tliin.2:.>!' Wt> answiM-. ua ; llioy (]i(l not. and will not r(>).('l 
 force liy force, not oven in (Icfciicc of riiilitcousncss. niiich 
 less in defonc^' of tlioir worldly, pcrisliahlc <roods. or Micir 
 own persons. 
 
 It is ineonti'ovortiMc that according lo llio doctrine 
 of Christ a Christian lias not tlio riglit to apply to a 
 court of justice to have his grievances adjusted. By 
 Christ's precept, "J say unto you. resist not evil," his 
 followers are restrained from re|)elling force hy force, 
 or becoming prosecutors at law. What is here for])idden 
 was ])lainly allowal»]e to those undcn- the law. as liereto- 
 fore stated. We learn from authentic records that the 
 Christians who lived in the first three centuries 
 positively refused to serve as soldiers and do military 
 duty. They gave as a reason that Christ forbade the 
 use of the sword to his followers. In the beginning of 
 the fourth century they ])egan to do military service un- 
 der the Emperor Constantine ; but at that time the main 
 body of them had ajwstatized and become more carnal 
 than spiritual. The true followers of Christ separated 
 from the corrupt church at that time. 
 
 Christ's Kingdom is Everlasting and Unchanging. 
 
 Christ's spiritual reign began on the day of Pente- 
 cost, when the hearts of those who believed were puri- 
 fied by faith and became possessed of the Holy Ghost. 
 Christ became their Spiritual Prince, and they his sul)- 
 jects, ruled bv his spirit and word. "But unto the Son 
 he saith. Thy throne. O God, is for ever and ever; a scep- 
 tre of righteousness is the sceptre of thy kingdom." 
 (Heb. 1:8). "And in the days of these kings shall the 
 
42 The Peaceable Kingdom. 
 
 God of heaven set up a kingdom, which shall never be 
 destroyed; and the kingdom shall not be left to other 
 people." (Daniel 2:44.) The principle of the kingdom 
 is an unfailing one; therefore it will survive all other 
 kingdoms. The prophet Isaiah in portraying the char- 
 acter and kingdom of Christ in ch. 9 :6, 7, says, "The 
 government shall be upon his shoulder," signifying how 
 he would estal)lish his kingdom by authority and power. 
 He calls him "The Everlasting Father," because his 
 grace faileth not ; and "27(.e Prince of Peace" which is 
 in harmony with the refrain of the angelic host, "Glory 
 to God in the highest, and on earth peace, good will to- 
 ward men ;" and in accord with what we have endeavor- 
 ed to maintain throughout this treatise. The prophet 
 then adds, "Of the increase of his government and peace 
 there shall be no end;" which testimony is in harmony 
 with the apostle Paul's incomparable definition of char- 
 ity in I Cor. 13, "Charity endureth all things; charity 
 never faileth." Christ said to the Samaritan woman, 
 "The water that I shall give him shall be in him a well 
 of water springing up into everlasting life." To Mary 
 and Martha he said, "Whosoever liveth and believeth in 
 me shall never die." By these testimonies we are great- 
 ly encouraged to recommend that free salvation to all, 
 and to urge the accejitance of the life and power of 
 Christ. 
 
 The Basis of Wordly G-overnment. 
 
 Worldly government is based upon the principle of 
 justice. The constitution of the United States in part 
 reads thus: "The congress shall have power to punish 
 
The Tii'O Kingdovn Contrasted. 43 
 
 offences against tlie laws of nations; to doclare war; 
 grant letters of iiiai'(|iio and reprisal : and make rules con- 
 cerning captures on land and water; to raise and supjxirt 
 armies.'' 
 
 1'he principle is, if necessary to the supremacy of 
 the government, to kill and destroy. This is in agree- 
 ment with the ])rineiple of the civil law* of Moses: "And 
 thine eye shall not pity; but life shall go for life." The 
 reason for such severity is given in these words : "So shalt 
 thou j)ut the evil away from among you." Plead my cause 
 Lord, with them that strive with me; fight against 
 them that fight against me; let them be as chaff before 
 the wind; let their way be dark and slippery." (Ps. 35). 
 "Thou shalt make no covenant with them, nor show mer- 
 cy unto them." (Deut. 7:2). Under the government 
 of Christ, he that will be chief shall bo the servant of 
 all. We also have our Savior's injunction: "But I say 
 unto you, love your enemies, bless them that curse you, 
 do good to them that hate you, and pray for them which 
 despitefully use you and persecute you; that ye may be 
 the children of your Father which is in heaven; for he 
 maketh his sun to rise on the evil and on the good, and 
 sendeth rain on the just and on the unjust." (Matt. 5 :44 
 45). "Forgive us our debts as we forgive our debtors." 
 "Be not overcome of evil, but overeome evil with good." 
 "Let all Ijitterness, and wrath, and anger be put away." 
 From these Scriptures the difference between Christ's 
 kingdom, or gospel requirements, and that of worldly 
 governments becomes very plain. The prophet Isaiah, 
 foretelling Christ's glorious kingdom and governmefit, 
 
44 The Peaceable Kingdom. 
 
 Bays. "Violence shall no more be heard, wasting nor de- 
 struction within the l)orders ; but thou shalt call thy 
 walls Salvation, and thy gates Praise." (Isa. 60:18). 
 From the above comparison of the two kingdoms, it 
 should be plain to every one that a non-resistant cannot 
 consistently hold office under civil government. The 
 duty of the magistracy, if necessary, is to declare war, 
 to raise and support armies for the suppression of insur- 
 rection, and to repel invasion. The office of the. church 
 of Christ is to be in harmony with and to proclaim that 
 heavenly message, "On the earth peace, and good will 
 toward men ;" and to ever reverberate it by her practice 
 and defense of the Gospel of Peace. 
 
 If the Christian can not consistently take an oatli of 
 oftlce, how can he assist in placing another person in 
 office? If he cannot consistently bear arms, then he 
 can not consistently appeal to the magistracy and seek 
 redress of grievances through the courts of justice. War 
 and litigation are the same in principle. If the former 
 is unchristian, then the latter is also. In either case he 
 enters into a^coalition with the principles of force. Per- 
 sons not comprehending the true gospel principle, may 
 be very inconsistent in claiming exemption from mili- 
 tary service on the ground of non-resistance, and yet de- 
 fend their property Ity aj^pealing to the courts. By way 
 of illustration, if a professed no2i-resistant would insti- 
 tute legal proceedings against a thief, he -would by that 
 act declare war against him by authorizing his arrest by 
 the use of force, if necessary. A true Christian under- 
 stands the principle of non-resistance, for he possesses 
 
Objections to Doctriuc of Nan-resistance. 45 
 
 it in his licart. lie Ktvcs nil iiiiiiikiii(l. niid dors nol re- 
 sist vioiciv/c: Itiit. like his I^onl and .Master, when he 
 suffers lie tliroatens not. 
 
 Wo are rererred to the cireunistaiK'O of Cornelius, 
 the Roman centurion, who was converted under the 
 preaching of Peter. As there is nothinj,' recorded that 
 he aliandoiied his olTice as commander of soldiers, neith- 
 er that Peter tau^ijlit him to do so, it is iised by some 
 apiinst the defenseless doctrine. Peter taught him obe- 
 dience to the commands of Christ; and lie having receiv- 
 ed the spirit of truth, wliich leads into all truth, un- 
 douhtedly was led into the obedience of the Gospel. 
 From the nature of the circumstances we are warranted 
 to assume that Cornelius abandoned the military service, 
 and was a follower of the Prince of Peace. 
 
 It is asserted that John the Baptist did not require 
 the soldiers to quit their service, that he only taught 
 them to be just, and to "Do violence to no. man." It is 
 maintained that they were Eoman soldiers, and likely 
 could not have abandoned their calling, as they would 
 therebv have forfeiteil their lives. We answer. John 
 was not a teacher under the New Covenant. One part 
 of his mission was to teach reformation of life; and if 
 the soldiers whom John addressed continued loyal to 
 their sovereign, but yet heeded John's counsel, they 
 would at least not be guilty of imposing upon civilians, 
 or committing assaults upon defenseless citizens, of 
 which they were not always innocent. It was not John's 
 mission to jiromulgate the precepts of Christ's kingdom, 
 BJnce that kingdon\ ha(J not yet come. 
 
46 The Peaceable Kingdom. 
 
 Some persons profess to lie perplexed about the 
 passage in Ivuke. 22 :3{i : "AjkI he that liath no sword, 
 let him sell his ganiK'nt and l)iiy one." To any one 
 acquainted with the life and doctrine of Christ it must 
 be apparent that he had not reference to natural swords; 
 for when he afterward reproved Peter for using the 
 sword, he clearly demonstrated his dis'approval of its use 
 by his disciples. The disci])les securing two swords, said, 
 "Lord, behold, here are two swords." He replied, "It 
 is enough :" yet two swords could not be enough to arm 
 eleven men. At the command of Christ the sword was 
 sheathed in his kingdom, but the sword of the world 
 is yet unsheathed; and. consequently, there continue to 
 be wars. Since Christ forbade the use of the sword to 
 his disciples, he could not have intended that they should 
 buy swords for the purpose of resistance ; for he has 
 since then nowhere in his word countermanded the im- 
 port of his order to Peter on that occasion. We main- 
 tain that his language is figurative, with a spiritual ap- 
 plication ; and that it implies that after his removal from 
 them they would lie required to suffer persecution, and 
 undergo many trials, and endure much suffering; and 
 that it was all important for them to get ready for the 
 great conflict by becoming willing to sacrifice the gar- 
 ment of self -tv ill, that they might obtain the heavenly 
 armor, and especially the sword of the spirit, with which 
 they could successfully wage war against the world, the 
 devil, and their own sinful nature. 
 
 It is asserted that Christ's language as recorded, 
 Matt. 5 :1T, militates against the doctrine of non-resist- 
 
Christ and the Line. 47 
 
 nncf. "'IMiink imt tli;it I \\\\\ cninc in dc^lroy ilic l;i\v. nr 
 llir |ir(i])lir(s ; 1 ;ilil Hot conic to destroy, Imt to flillil.'' 
 When tliis >cfi|it life i^ ri^lilly understood, instead of an- 
 tagonizing" non-resistance, it siipjiorts it. 'The endiodi- 
 mont of the law is love. Tlic moral law lias lieen, and 
 ^svx will lie. tlio standai'd of duty toward (iod. and to- 
 ward our rellow-inan. Christ did not conic to destroy 
 that law, hut to fid hi it hy his |)ci'feit ohcdionee to it in 
 all its extensive spiritual re(|uirenients, in his life, suf- 
 fcrintis and death, as the surely for his ]K'0|)le. By vir- 
 tue of Christ's fiiUHnicnt of the law. Cod receives the 
 i)elieving soul, and justilies hiui ; and yet lie remains 
 just. No one can come to the Father hut l)y the Son, 
 who fu I 111 led the law for excry lieliever. The law is the 
 standard of jtidgmeiit to the sinnei-. It re(|uirps ohedi- 
 enee. and declan^s the curse upon all disohe(lience. It is 
 inexorahle ; there is no ahatement. There is hut one, 
 way of escape, and that is hy faith in (*hrist. When the 
 sinner recognizes the just demands of the law. and real- 
 izes his nn-!aved condition, and emhraces Christ hy faith, 
 as him who fiillille(| the law in his stead, and accepts 
 ////;/ as his righteousness, he is delivered from tiie curse 
 of the law, aiul is under grace. The ceremonial law had 
 ordy the shadow of the good things to coine. Christ is 
 the suhstance of all the shadows, and the reality of all 
 the tyi)es. He fulfilled the intent of it, and revealed the 
 hlessings typified hy it. The militating feature of the 
 text is supposed to l)e in this; that as the law exacted 
 justice to the extent of life for life, and since Christ did 
 not destroy the law, believers now have the right to exact 
 
48 The Peaceable Kingdom. 
 
 Justice. If Ave accept such a conclusion, we are placed 
 under tlic law. and bccoiiic dchtors to all the command- 
 ments contained in it. J-]verv one will see that this 
 claim proves too much. TIk' obvious meaninff of the 
 text is thatthe moral law is the standard of duty; and 
 the essence of it is ineor])orated in the Gos{)el. 'I'lie 
 Christian is in harmony with its recpiirements ; hut, 
 thron,<ih the weakness of the liesh. he is unahle to live 
 up to its liioh standard ; hence he accepts tlie righteous- 
 ness of C*hrist as his only hope and salvation. 
 
 It is claimed that wlu-n ("hrist forl)ade the resist- 
 ance of evil, he only intenih'd to correct the ainise of the 
 law: <wiA\ as to gratify spite under pretext of Justice. 
 We have answered this ohjection in the foregoing pages. 
 Another explanation is. C'hrist intended his followers to 
 be peaceable, and not to resent small offenses that were 
 of a |)ers()na] nature; but far-reaching injuries should 
 be resented. Thomas Scott's exposition of Matt. 5:38- 
 40 is in part as follows: "The law referred to was a Ju- 
 dicial regulation, and the magistrates' rule in deciding 
 causes. The Scribes explained it as if it had authorized 
 private revenge; hut Christ declared that the moral law 
 reijuired the reverse of this vindictive spirit. His dis- 
 ciples are not alloAved to resist evil, either hy violent op- 
 position, or litigous law suits. In the present state of 
 hujuan nature there is little need to enumerate excep- 
 tions and limitations to such general rules; self-loi-e will 
 ftuffirc (iiid more than suffice. The preservation of life, 
 or liberty, or important property, authorizes, and in 
 uumv cat^e?? reiiuires a man to stand in his defence at the 
 
Thomas Scott and Non-rcsistancc. 40 
 
 IttTJl mL" tilt' illegal assailaiils ; l)ut in oriliiiary cases it 
 is Ix'llrr to liive Wiiy and yield to insults and injuries, 
 tlian to repel llicin by force, or legal process; and it does 
 not accord with tlic si)irit of Christianity to put the life 
 and soul of man in competition with a sum of money, 
 howe\er on-at. when there is no reason to fear further 
 violence. In smaller matters, however, the case is quite 
 clear." Thus this learned man continues his explana- 
 tion of a very plain precept of our Lord. In one sen- 
 tence he admits that it is dishonorable to the cause of 
 Christ to resent an injury, either by physical force, or by 
 legal process; and in another he maintains that when 
 great interests are at stake, it may become a duty to 
 resist the evil according to the dictates of self-love, 
 which, he says, will suffice, and more than suffice. Scott 
 was a man of great mind, and deep natural understand- 
 ing; but his exposition of Christ's self-denying doctrine 
 demonstrates anew the inability of man, through learn- 
 ing and natural wisdom, to comprehend the mysteries 
 of the gosi)el and of the new birth. 
 
 Anotlior explanation of the precept, "resist not evil," 
 made bv those who are not willing to accept it in its 
 plain and weighty import, runs thus: Christ intended 
 that his inmiediate followers should be peaceable; and 
 this prece|)t w^as intended especially for them, and for 
 the primitive Christians who lived under tyrannical 
 governments where resistance would have been fruitless, 
 or useless. Such conclusion is absurd. Christ need 
 not teach his disciples that which common sense would 
 teach theni. Such exposition ignores the principle un- 
 
50 The Peaceable Kingdom. 
 
 derlying the precept. Christ brought the principle of 
 the divine life from lieaveii, Avhich he by his spirit im- 
 presses upon every Christian heart; therefore the doc- 
 trine and life of the Christian is the same in every cen- 
 tury, and in every country. The life in the soul con- 
 sists of the love of God, which is unfailing and un- 
 changing; and whore this life exists, the repelling of 
 force by force ceases. It is painfid to us to reflect upon 
 the light and trifling manner in which such precepts 
 are treated, even by learned persons. 
 
 Christ Purging the Temple. 
 
 By some persons it is claimed that Christ's action 
 as recorded in John 2 :13-16 was at variance with non- 
 resistance. It is written that he made a scourge of small 
 cords, and drove those out who sold oxen, and sheep and 
 doves; and poured out the changers money, and over- 
 threw the tables, and said unto them that sold doves, 
 "Take these things hence; make not my Father's house 
 an house of merchandise." There is something remark- 
 able about this action of the Lord. It probably occurr- 
 ed at the time of the first passover after he entered upon 
 his public ministry. When we consider what an im- 
 mense number of sacrifices were required at the pass- 
 over, (256,500 lambs alone at the time of Cestius) we 
 may conclude that the market was a large one, and the 
 attendance very large. Jesus appeared as a comparative 
 stranger, without human authority, and unarmed, save 
 the weapon of a Avhip platted of small cords. The cor- 
 ruption evidently was great. Covetous traders, shielded 
 by corrupt priests, intruded into the court of the temple 
 
Christ Pur (ring the Temple. 51 
 
 and profaned it. Wliou wc consider the nunilior of the 
 trader? and their rapacity, wc can discover abundance of 
 incentive to resistance. They were evidently overawed 
 b}' his presence, and by the divine energy that attended 
 his words. TFe have, no evidence that he used any physi- 
 cal force in driving them out. His presence and words, 
 with probably uplifted hand, holding the scourge, were 
 possibly attended \\ith suoli power, that ihey retreated 
 with their cattle, and in their haste overthrew the table 
 of the money changers. We- recognize a marked similar- 
 ity between this event and the time of the apprehension 
 of our Saviour. He asked the soldiers, ^'Whom seek 
 ye?" They answered him, "Jesus of Nazareth." He 
 replied, "I am he." His word was attended with such 
 power that they fell back like dead men. 
 
 The energy and power displayed by our Lord in 
 purifying the temple is a figure of the cleansing of our 
 hearts through the power of the Spirit. The literal tem- 
 ple was defiled by becoming a house of mrechandise ; so 
 our lieart? are defiled by sin and uncleanness. 
 
 Paul's Acts No ■Warrant for Self-defense. 
 
 The apostle never commenced a prosecution at law 
 for redress of grievances. The cases cited by those who 
 defend resistance to evil occurred when he was a prisoner 
 in charge of the magistracy. The first instance men- 
 tioned is wdien he with Silas was cruelly beaten by order 
 of the authorities, and then thrown into prison. The 
 next morning the magistrate sent word to the prison to 
 let Paul and Silas go; but Paul was unwilling to be re- 
 leased in that way. As they were condemiied without 
 
52 The Peaceable Kingdom. 
 
 lawful authority, he was not willing to he sent away 
 privily. All he asked was an honorable discharge : there 
 was no resistance on their part. No force was (employed, 
 and they simply asked what was due them; and it re- 
 mained Avith the magistrate to respect the request, or to 
 refuse it. 
 
 The next instance was when the Jews at the temple 
 had raised a mob and were beating Paul to kill him. 
 The chief captain came and took him out of their hands, 
 but the Jews clamored for his life. When Paul attempt- 
 ed a verbal defense^ they Avere wrought up to a frenzied 
 state of feeling, and exclaimed, "Away with such a fel- 
 low, for it is not fit that he should live." Under these 
 extraordinary circumstances the captain commanded 
 him to be bound with two chains, and then that he 
 should be carried into the castle, that he might be ex- 
 amined by scourging, to learn what his crime was. Paul 
 being a free-born, Eoman citizen, and knowing his priv- 
 ilege, simply asked the officer for his authority for beat- 
 ing a Roman citizen uncondomned. All Roman citi- 
 zens were entitled to a fair trial ; and Paul knowing this, 
 used his privilege. This act of the apostle involves no 
 resistance. Resistance implies the repelling of force by 
 force, either by physical strength, or by an appeal to the 
 magistracy for the punishment of those who injure us. 
 
 In the 23rd chapter of Acts we read that Paul had 
 a partial hearing before the chief priests and their coun- 
 sel. At this time more than forty Jews had ''bound 
 themselves under a curse" that they would kill him. 
 Paul's nephew learning of this told him. He then asked 
 
Paul and His Escort. 53 
 
 to have his nephew taken to the captain ; and when the 
 ea^.tain learned of the conspiracy to kill Paul, he hastily 
 sent liiin away to Ccsaroa, where Felix the Governor 
 abode. As an escort he sent four hundred and seventy 
 men. It is to be borne in mind that Paul did not ask 
 for such protection, lie simply wished the captain, as 
 an otlicer of the law, whose prisoner he Was, to know the 
 facts. Historians say that the journey was over a road 
 infested with robbers, hence the large escort. In the 
 25th chapter of Acts, we learn that after Paul had been 
 a long time a prisoner, uncondemued, Festus became 
 governor, and the Jews besieged his court. They 
 brought their orator with them to implead Paul. Fes- 
 tus, wishing to favor the Jews, asked Paul whether he 
 would go to Jerusalem to be judged there of those things 
 whereof the Jews accused him. Paul upon this occas- 
 ion simply used his privilege by appealing to Caesar. 
 He knew full well that he would not be dealt with justly 
 at Jerusalem, as they were thirsting for his blood there ; 
 therefore he appealed to the Eoman authorities to judge 
 him. If they found him worthy of death he would not 
 refuse to die; but conscious of his innocence, and that 
 the Jews had no cause against him, he was unwilling vol- 
 untarily to put himself into their power. In all this 
 there was no appeal for satisfaction against his enemies. 
 Th.ere was no violence practiced, nor recommended, and 
 no retaliatory spirit manifested. Paul was a prisoner, 
 and he could not flee from his persecutors. If he had 
 been free, he would have done so, as on other occasions ; 
 but now being deprived of that liberty, he simply prac- 
 
54 The Peaceable Kingdom. 
 
 tised the wisdom of the serpent, nnd the harmlessness of 
 the dove. 
 
 We liave previously in this treatise demonstrated 
 with scriptural anthorit3^ that the temple hiiilt hy Solo- 
 mon was a figure of the church of Christ, and of its 
 unity -and peaceahle character. Solomon's father was 
 not qualified to build the temple because he was a "man 
 of war." Solomon had a peaceable reign, that is he did 
 not wage wars. He was in that particular a type of the 
 spiritual Solomon, Jesus Christ, who built the spiritual 
 house, or church.. The circumstance of David's disqual- 
 ification for building the temple is very significant; the 
 more so when we consider his great zeal in the worship 
 of the God of Israel, and his being the "Sweet Psalmist 
 of Israel;" but the tjqie must be true to the anti-type. 
 His zeal and integrity could not eliminate his disquali- 
 fication. The material temple was only a type of the 
 spiritual, yet a man of war could not build it because 
 it was designed to foreshadow Christ's peacealde king- 
 dom. 
 
 The city of refuge under the law was a type of 
 Christ, our spiritual refuge and safety. The manslayer 
 represented the sinner fleeing from the threatenings of 
 the law to Christ, his only refuge. The avenger of blood 
 represented the Just threatenings of a holy law. While 
 in the city of refuge he was safe; but he could not be an 
 avenger of Idood while there; prefiguring the defenseless 
 character of the Christian. 
 
 The ]irophet Isaiah, in his majestic eloquence, often 
 brought forth strong and most significant figures in his 
 
Isaiah Prefigures The Way. 55 
 
 foivslindowing of the eliaraftor and kingdom of Christ. 
 We c|uote the eightli and nintli verses of the thirty-fifth 
 chapter. "And an highway sliall he (here, and a way, 
 and it sliall ho called the way of holiness; the nnclean 
 shall not pass over it; but it shall he for those; the 
 wayfaring men, though fools, shall not err therein. No 
 lion shall he there, nor any ravenons heasts shall go up 
 thereon: it shall not he t'uiind Iherc, hut the redeemed 
 shall walk there." We consider this a strong and appro- 
 priate text in confirmation of the doctrine we are advo- 
 cating. The prophet foretold Christ's triumph over 
 death and hell, and llic opening of the way which leads 
 to heaven ; and also, under the figure of the lion and the 
 ravenous beast, typified the nature of man, and that he 
 cannot travel U})on that way while he possesses his de- 
 structive principle of retaliation. In the vegetable king- 
 dom the l^ramble, the brier, and the thistle are represen- 
 tative of the carnal and unconverted state of man, and 
 of his fighting nature; while the fig tree, the olive, the 
 vine and the lily are representative of the loving and 
 peaceable princi[)lc of the Christian life. In the animal 
 kingdom, the lion, Ihc wolf, the tiger and I he bear are 
 representative of the iierce, destructive and crafty prin- 
 ciple of human nature; wdiile the sheep, the lamb, and 
 the dove beautifully typify the peaceable and non-resist- 
 ant ])rincip]e of the redeemed of the Lord. 
 
 It is claimed by many persons that non-resistants 
 set their mark too high; and that the peace doctrine is 
 impracticable in the present state of the world. They 
 maintain that the time will come when righteousness 
 
56 The Peaceable kingdom. 
 
 will cover the earth as the waters cover the sea; wheil 
 destruction and violence shall cease, and then the laeace 
 doctrine will be practised. I would inquire, Under 
 what influence and power is the Christian now? Is he 
 not a son of God, and led by the spirit of God? Is he 
 not in harmony with the heavenly economy, which is to 
 love God supremely, and thy neighbor as thyself? Are 
 not all the true worshipers of God under one economy? 
 We maintain that all the spiritual worshipers in all 
 worlds are under one and the same law. Granting that 
 there will be a millenium, will not the worshipers then 
 be under the same guidance, and have the same divine 
 law, as those now living? And do those now living not 
 live the same life that those during the millenium will ? 
 Again, if there will be such a time upon earth as millen- 
 arians look for, there will be no need of such command 
 as "Resist not evil;" for there will be no evil there. 
 "If a man smite thee on thy right cheek, turn to him 
 the other also." What use of such commands when 
 there will be none who smite? Non-resistance is con- 
 sistent since it is based upon love, and is an expression 
 of the divine economy. The divine life is the same upon 
 earth as it is in heaven, with this difference: Here it is 
 contained in an earthen vessel, and the expression is 
 weaker than with the angels. But the principle of life 
 is the same. Since it produces peace and unity among 
 the angels, it of necessity will bring peace and fellowship 
 on earth among those who are in possession of it. 
 
CHiRISTIANS CAN TAKE NO PART IN THE 
 GOVERNMENT, 
 
 The ])H"ci'<liiin- ariiclo on (lio "['(^leciiMo Kiii!]^(1()iii"' 
 , fully piovis tlio con'colncsf; of our jiositiou. lluit Cliris- 
 ,tiiiiis arc not a j)art of (ho .u-overnnicnt. If wliai is tlwro 
 j)i'csonTt'{l c>tai)]is]ios t-iio fact that Christ's kingdom is a 
 poaeeal)lc kingdom, and separate from the kingdoms of 
 this worUl, tlion it necessarily nuist follow that the siih- 
 jects of liis kingdom cannot he an active ])art of ihe 
 worldly kingdoms. But to show more fully the ground 
 for our views, and for standing aloof, not only from par- 
 ticipation in worldly interests, hut even from the spirit 
 of the worldly life, we have added this article. 
 
 Many ahle efforts have heen made to refute our 
 views upon this sulijcet, which is not to be wondered at, 
 v.hen the principle underlying it all is but imperfectly 
 understood even by many who defend, and in part prac- 
 tice it. These look upon the teaching in the New Tes- 
 tament as l>eing imperative, but fail to recognize that to 
 be zealous and strenuous in adhering to a command 
 without possessing the principle underlying it is but le- 
 galism, and begets inconsistency. This fault our Savior 
 severely rebuked in the .Jews who taught the letter of 
 the Law, losing sight of the spirituality of it. Paul says, 
 "They have a zeal of God, but not according to knowl- 
 edge." 
 
58 The Peaceable Kingdom. 
 
 The one great difficulty in teacliing upon this sub- 
 ject lias ever i)oen to get persons to distinguish between 
 Law and (lospel, — between the two covenants, — and to 
 separate the Icingdom of this world from the kingdom 
 of Christ. They find that with God's chosen people, 
 Israel, those that administered the government shared 
 the same promises as did those who ministered in the 
 sanctuary. Tiiey read how the great and good man and 
 prophet Samuel "hewed King Agag in pieces before the 
 Lord;" and how King David, of such high favor with 
 God, and the ''Sweet Psalmist of Israel," used his ene- 
 mies and the disobedient ones of his own kingdom; and 
 how the liord commanded wars off(^nsive as well as de- 
 fensive, in the interests of their religion, as well as for 
 their country. In the New Testament they perceive 
 that all this is not only discounienanced, but strictly 
 forbidden to the Christian. In it they learn that he is 
 called to peace; and instead of destroying his enemies, 
 he is to "love them," "pray for them," do them good, 
 "return good for evil," "overcome evil with good." 
 This to many seems contradictory, and gives skeptics a 
 pretext for rejecting the Bible altogether. Many rea- 
 son thus : Under the law God commanded his people to 
 fight; and as the whole Bible declares God immutable, 
 they conclude if war was rigiit then it must be right 
 noAV. 
 
 That God is immutable his word abundantly testi- 
 fies. This is manifested in his wisdom, his power and 
 his love. It has also been witnessed in his purpose through 
 all the ages to subvert the powers of darkness and of 
 
Afan Fallen atid Man Redeemed. 59 
 
 niiscrv; and to cstaMisli liis own kingdom. — tlio kin£j- 
 (loui of liis dear Son. — and in it scY-nrc tlio salvation of 
 all who Ix'conio willinj: to oltoy. ITis iiiiimitaliility has 
 hcon shown in liis lovo. wl'.ich has known no al)atonient ; 
 J'or \w has followcMl fallen, sinfnl man from Eden down 
 tlirou<>^h all the avenues of vice and ungodliness to his 
 restoration in C'iirist. If in order to elfeet this great 
 work. he. in his wisdom and goodness, has seen fit to 
 make changes in his covenant to accommodate man's 
 clianged relation, can any one with propriety charge this 
 as inconsistent, or as an evidence of his being mutable? 
 
 ^lan under tlu> Tjaw was under a covenant of works 
 and of justice, while nnder the Cios])el lie is under a cove- 
 nant of grace and love. The reason for this diversity 
 in the covenants is very plain. Through the transgress- 
 ion man lost the kingdom of heaven; through the re- 
 demption it was restored again. It was not possible that 
 in the absence of the principle of that kingdom that man 
 could resist and overcome the powers of darkness, as 
 under the gospel, neither Avas it required of him. But 
 that principle restored through Christ to his disciples 
 o-ives them power to do so, and it is required of them. 
 
 ]\ran in Eden had but one law, that of love and 
 obedience ; under the Gospel he finds all its precepts based 
 upon the same. Man redeemed is restored to his primi- 
 tive state in Ed(>n : but in bis sinful I)ody bears the marks 
 of the fruits of the transgression. Though God im- 
 pressed liis law upon the heart of man, and for his en- 
 lightenment gave the emlwdiment of that law upon two 
 tables of stone, written with his own hand: and notwith- 
 
BO The Peaceable Kingdom. 
 
 standing tlie great and glorious redemption wrought b)' 
 iiis Son^ the unbelieving portion of mankind remain un- 
 changed in their relation to each other and to their God. 
 As these remain under the civil Law of Moses as they 
 ever were, thej^ have no interest in the Grospel until they 
 l)eeome willing to obey it. Its commands, precepts and 
 teachings are alone for those who accept and practice 
 them. The Gospel is for the church, and the Law is 
 for tlie world. If we leave the government to the world 
 under tlie Law which God gave them; and separate the 
 church froin tlie world and its government, the solution 
 of the matter is simjjle and easj'. 
 
 The A])ostle Paul says, "The Powers that be are 
 ordained of God;" and his providence is over them. 
 But the kingdom of Christ and the kingdom of the world 
 are two distinct kingdoms. The laws for one will not 
 serve for the other. Neither does God in his wisdom 
 give the subjects of the one duties in the other. This is 
 evident from our Savior's remark to Pilate : "My king- 
 dom is not of this world." If his kingdom is not of this 
 world, his children are not a part of the world, and seek 
 no gratilication in the spirit and life of the world. 
 The kingdom of Christ is a spiritual kingdom, and has 
 for its subjects spiritual worshipers. All outside of 
 this compose the kingdoms of the world. Every soul 
 l)elongs to one or the other, but cannot belong to both at 
 tlie same time. 
 
 The Christian is Not a Qualified ^Citizen. 
 
 We are told that we are born citizens of our nation. 
 This is true, but when we receive the new birth, according 
 
The Christian Not a Qualified Citizen. ^1 
 
 to tlif (ciicliin^ofour S.ividi- lo Xicofloiiiiis. wr an- trans- 
 lated rn.m tlio kin<i<1()in of lli<' world into tlu' kiii,ud«>m 
 of ("lirist. wIkisc aiidiorily sii|»ci-(rdcs cvry other kiii;,'- 
 • doni. Tins evident ly is wliat Clirisi had nd'ercncc to 
 when he said. "I hnve chosen von ont of Ihe world," 
 "Ye are \wi o£ the world, oven ;is 1 am not of the 
 world." Otherwise liow could ho choose them ont of the 
 world if his kinploni was snhjeet to the world. He told 
 his apostles, "AH power is given nnto nic in heaven and 
 in earth.'"' 
 
 When a snhjeet of one nation heconics a natnralized 
 subject of another nation, he loses his citizenshii) in his 
 native conntrv. and it loses jnrisdiction over him; and 
 just so we claim it is with the Christian. When he es- 
 pouses the cause of Christ, and enters his kingdom, he 
 vows tidelity. and recognizes no authority as equal to that 
 of his i>ord. His relation to his government is that of 
 a stranger or pilgrim ; and he is dis(|aali(ied to discharge 
 the duties of a ciii/.en under it by reason of a responsibil- 
 ity he is umler to ol)ey his higher power. He lives and 
 holds his (lossessions only l>y the tolerance of the "pow- 
 ers that be." He recognizes the authority of his gov- 
 ernment over his body as well as over his possessions, 
 and submits to its demands so long as they do not conflict 
 with the requirements of the Gospel. Paul in Romans 
 13 :1 writes, ''Let every soul be subject unto the higher 
 powers; for there is no ])ower but of God: the powers 
 that be are ordaiiu'd of God." Again in Titus 3 :1, 3 he 
 writes. 'Tut them in mind to be subject to principali- 
 ties and powers, to obey magistrates, to be ready to 
 
62 The Peaceable Kingdom. 
 
 every good wnrlv. 1V) speak evil of no man, to be no 
 brawlers, luit gentle, sliowing all meekness unto all men." 
 In these instructions the apostle plainly defines the du- 
 ties and oliligations of the magistracy, and the duties 
 and relations of believers under them. And as it is well 
 known that insurrections were common in many of the 
 Roman provinces, and that the Jews were always restive 
 and seditious under the heathen dominion, the Chris- 
 tians were in danger of imbibing something of that 
 spirit. Hence the apostle plainly teaches that the Chris- 
 tian can in no way lie in sympathy with opposition to the 
 su|)rciiu' rulers, or their magistracy. They arc required 
 to render strict obedience to civil law; and that not only 
 from fear of the penalty of its violation, but to nuiintain 
 a clear con!?cience. 
 
 Some say that I'aul in these instructions makes 
 Christians su!)ject to the demands of the powers, even 
 that of military service. The a[)0stle teaches pasnive 
 subjection and ol»edience to every civil regulation in 
 every ^\■orldly j)Ower under the domiiiion of which the 
 lot of any lu'liever has been cast ; and not active obedience 
 to any military or ujichristian denumd. They are to be 
 suliject utito. not subjects of the powers. They are to 
 do good for the praise of, and not evil for the punish- 
 ment of the ]nagistracy ; and even if unjust laws were 
 enforced against them, or however just a cause for resist- 
 ance, or how great al)ility to resist, they still must not 
 resist, but t-uliuiit and bear. If military service, or any 
 civil duty that conflicts with gospel teaching is demand- 
 ed of. {hmi; they cannot coniply, but should be willing 
 
Christ's Kingdom Not Siilyject to the World. 63 
 
 to suhiiiit ti> the pciijillv. wlictluT a liiir, iiiiprisoiimciit 
 or (](>atli. 
 
 .lolm ic^lilKs that "all tliiiiLis were made l»y lliiii. 
 an'] witliiuit Ilim wa- not aiiytliiii^ made that Mas 
 iiiafic;" and lie is iiaincd "Lord of lords." and "King of 
 kiiiL^s.'" I'aid sa\s. '.'Do ye not know that the saints 
 sliall jiiil.U'f the \\(»i-|dy"' Why then should any sii|)]ioso 
 that the kini;doni of Christ, or tlic sul)jects of liis king- 
 dom, should !)(■ placed siiliser\ ient lo the \vorldl\' pow- 
 ers? or wIkm'c is there any intimation of it in (Jospcl 
 teacliin*;? When the woi-ldly powers demand of the 
 Christian what the word and s[iiiMt of the i;-os|iel torhid, 
 they simply ignore Christ's kinudoni and authority; and 
 wlien any professing to he of his kingdom assume duties 
 and relations in the kingdom of the world, they simply 
 prove that they choose rather to serve man than (!od. 
 
 The apostle further teaches, "MJendel' tliel'efore to 
 all their Mw^ \ t rihute to whom t rilnite is due ; custom to 
 whom custom; lear to w honi fear; honor to whom hon- 
 or." The ('liri>tian mii<t ever recogni/.e that the king- 
 dom^ of the woi'ld lia\i' power hy the rights of puhlic 
 domain o\er the things of the woi-ld. and when they de- 
 mand any portion of their goods in his possession, it is 
 his duty to give it. asking no ipiestions as to what use it 
 is to bo ai)j)licd, l)ecause for that part he is not respon- 
 sible. 
 
 Some proii'ssing the defenseless doctrine oijject to 
 paying taxes levied for war purj)oses. and fines imposed 
 foi- noncompliance with unchristian demands, and to 
 paying a eommutation fee sonietimec) clwrged by the 
 
'^^r TJie Peaceable Kingdom. 
 
 government in lieu oC jH-rsoual service. We recognize 
 no (lilTerciiee in (;i,\es, lines, or eoiiiiiuilal ioii fees, as tJiey 
 are all for the siipjioi't ol' the government, and institu- 
 tions under it. for all civil as well as niilitar\^ power is 
 (.lerived fi'om the sword. For this reason we recognize 
 no dilference between military and civil hnv. nor l)etween 
 the otiices and officers of citlier. We recognize no dif- 
 ference Ijetween serving as a soldier in the field, or serv- 
 ing as a civil officer; for tliey are all God's ministers to 
 execute wrath npon him that doeth evil, or to attend 
 upcni the many duties in the administration of the gov- 
 ernment. 
 
 Why Defenseless Christians Do Not Vote. 
 
 It is insisted l»y many that every citizen owes it to 
 himself, his fellowman and to his country to help enact 
 and enforce just laws. This is true of all who belong to 
 the kingdoms of the world ; but the Christian, if true to 
 name, is no part of the body politic. We have already 
 shown that the two kingdoms are distinct, and that no 
 one can lielong to Ijoth at the same time. The relation 
 of the Christian to his government is that of an alien. 
 He is not vested with any power, so has none to delegate 
 to anotlier. As he is disqualified to enact or enforce 
 laws, so he can not empower another to do so. 
 
 When men cast their ballots at the public elections 
 they serve the woj'ld. and l>y that act virtually make 
 themselves a jiart of the government, and are resjsonsible 
 citizens. This is quite evident; for every voter dele- 
 gateg liig ghare of power to those elected] and as there is 
 
C/trisCs k'hii^dom S/</'/cr/ io no ( y/irr . C)b 
 
 vested ill tlicsc liy llic cnnslit lit i<iii and laws f)l' the eoun- 
 tr\- full leiiislative (ir exeeutive power as their olliee may 
 lie, tlioy woiiUl he recreant tit tlieir trusts if they did not 
 act accordingly. 'J'hon there is a mutual understanding 
 hctween those who vote and those elected, that these will 
 protect and def(!nd their interests, and the other will 
 sujjjiort them in it. For these to neglect to exercise their 
 autlKirity to the best interests of the other would not 
 bo any worse than for the other to refuse to give them 
 their full support. 
 
 From this it is quite evident that the man that votes 
 is as active an agent, or at least as responsildc, as the 
 man that fills the oftice; and that it would be no less a 
 violation of gospel principles for a Christian to cast his 
 ballot for an olti(!cr under the government than to be one 
 hi'uself. 
 
 '['he rre>ident of the United States is by virtue of the 
 power vested in him by the constitution, the commander- 
 in-chief of the army and navy. Now is it not plain to 
 all that those who vote for him place him in power, and 
 alnt put the sword into his hand? And is it not as dis- 
 tinctly understood that they will constitute that army 
 if necessary, as that he will command it? Would they 
 not be culpable if from conscientious scruples, or from 
 anv other cause they would refuse to do so? Upon the 
 same ground we maintain that those who jirofess to be 
 conscientious in bearing arms, but who vote, petition the 
 luitliorities. or otherwise secure the enactment of laws, 
 or the granting of jirivilegee in their favor, or who use 
 the power of the law to protect their rights or property, 
 
66 The Peaceable Kingdom. 
 
 or appeal to that source for justice, and then in time of 
 national })eril refuse to help defend the government, are 
 neither faithful to the kingdom of Christ, nor to the 
 kingdom of the world. Need we wonder then that the 
 doctrine of non-resistance, and those who profess it, 
 shoidd he looked upon with suspicion, when it is well 
 known that it freijuently occurred during the Civil War, 
 when the government was necessitated to replenish its 
 armies by drafting men into the service, that many who 
 voted, and some who took liberties in one or more of the 
 things named, refused to help defend the government. 
 Evidently such do not fully comprehend the principles 
 of non-resistance, or are too eager to reap the temporal 
 advantages that such practices afford. Such should stop 
 to reflect and to ask themselves whether our govern- 
 ment, or any other, would permit a colony of people to 
 occupy a portion of its domain, and elect and send rej3re- 
 sentatives to the national legislature, and there share 
 with the rest of the nation the advantages of its legis- 
 lation and jn'otection, and not require of them their full 
 share of military sujiport? The principle is the same 
 whether such dwell in a colony, or are dispersed through- 
 out the nation. 
 
 Why Christians Cannot Serve as Jurors. 
 
 If what has hitherto been presented proves that the 
 Christian is not a qualified citizen, and consequently 
 can not vote, nor help enact and execute laws, it would 
 follow that he can not adjudge the penalty of the law, 
 nor dispense justice. But we should look to the exam- 
 ple of Christ for further light on this subject. He said, 
 
Chrjstiarts Cannot Serve as Jurors. 'i? 
 
 "I jiulge no man ;" "1 raino ii<»t to jiul^a' the world, but 
 to save it." Tlioiigh he is the Judge of all the earth, he 
 has reserved this until the final judgment, when he will 
 judge both the '-quick and the dead." In all his teach- 
 ings and examples, and those of his apostles, there is 
 not a single instance where any duty of the magistracy, 
 or any principle comprised in that duty, either expressed 
 or implied, is involv.Hl in the expressed and defined du- 
 ties of the believer. Christ left the world where he 
 liad placed it, under the civil law of Moses, wdth its ap- 
 jiointmcjit of civil and military authority vested in those 
 wliou; Paul terms "Cod's ministers attending continu- 
 ally u])on this very matter." 
 
 When one requested our Savior to speak to his 
 brother to divide the inheritance with him, he replied, 
 "Who hath made me a judge or divider over you?" 
 Here he testified that he was not sent to dispense jus- 
 tice; nor has he at any time delegated any power or 
 liberty to his disciples, which he himself did not exer- 
 cise. But it would seem that the Jews were impressed 
 that his ai'ts of mercy and disposition to pardon ex- 
 posed him to being accused of standing against the civil 
 law of Moses. So to tempt him, they brought before 
 him, in their envy and malice, a woman taken in adul- 
 tery. After they had made their accusations, and had 
 reminded him of what Moses had commanded, they 
 demanded, "But what sayest thou?" He answ^ered, "He 
 that is witliout sin aniong you. let liim first cast a stone 
 at her." This was righteous judgment, as when he said, 
 "Cast out first the beam out of thine own eye, and 
 
68 The Peaceable Kingdom. 
 
 then shalt thou see clearly to pull out the mote that is 
 in thy brother's eye." (Luke 6:42.) But there remain- 
 ed none of the accusers who were qualified by this judg- 
 ment to cast a stone. He concluded with a sentence of 
 mercy: ''Neither do I condemn thee; go and sin no 
 more." Where the law condemned to death, he exer- 
 cised mercy, as he has promised he always will, where 
 there is true penitence, and an honest purpose of heart 
 leading to a reformation of life, as we hope there was in 
 this instance. In all this his disciples are taught to fol- 
 low his example. 
 
 Thus Christ verified by his example that he "came 
 not to judge," — not to adjudge the penalty of the trans- 
 gression of the law, — "but to save ;" that is, to manifest 
 his love by deeds of mercy, that men might be led to re- 
 pentence. We have in this case a cle9,r distinction be- 
 tween the civil law, which can exercise no mercy, how- 
 ever penitent the accused, or how promising the refor- 
 mation of life, and the gospel, which is all pardon to 
 the penitent. We have found that love and mercy beam- 
 ed forth from Jesus toward all men in this life, and 
 not justice and judgment. His words are, "I came not 
 to judge the world, but to save the world. He that re- 
 jecteth Tue, and receiveth not my words, hath one that 
 judgeth him : the word that I have spoken, the same 
 shall judge him in the last day." (Jno. 12:47,48.) 
 This will be Christ's judgment, in which the apostle 
 says the saints shall participate. But while upon, earth 
 be judg?d not men, in those things over which the civil 
 law had jurisdiction; neither did he adjust either per- 
 
Inconsistency of War. 69 
 
 s^onal or nalioiuil disputes or interests; so liis disciples, 
 walkiiii;- in his stej>s, under tlie guidance of liis Spirit, 
 will surely follow his example. They recognize that his 
 kingdom is a spiritual kingdom, and that they are 
 "made kings and priests unto God" to judge of spiritual 
 things in that kingdom, but not of carnal things in the 
 kingdoms of men. 
 
 Inconsistency of War. 
 
 To us it seems a marvelous thing that in our ad^ 
 vanced stage of civilization and of extensive Biblical 
 research, that there should be an occasion to write and 
 teach against the inconsistency of Christians having part 
 in war, since Christ died to redeem us from that power 
 and principle that begets war. The inconsistency and 
 inhumanity of it among civilized people has no doubt 
 been well established; but our purpose is to consider it 
 only so far as it concerns the church ; and to direct at- 
 tention to the unchristian views and practices of pop- 
 ular Cliristianity concerning it. All lovers of "peace 
 and good will" would welcome the day when peace and 
 righteousness shall prevail over strife and war; but we 
 may be assured that so long as it is an accepted tenet of 
 popular Christianity that a man may be a politician, a 
 ruler, a soldier or even a conquerer, and yet be a Chris- 
 tian, and so long as their ministers teach from their pul- 
 pits that men ought to fight for their country and their 
 homes, and even administer the sacranicnt to tliem be- 
 fore the battle, war will not cease to be an art, nor 
 national quarrels be settled by arbitration. 
 
 The prophet Isaiah in speaking of the peaceable 
 
70 The Peaceable Kingdom. 
 
 kingdom of Christ says, "They shall beat their swords 
 into ploughshares, and their spears into pruning hooks ;■ ' 
 and James says, "The wisdom that is from above is first 
 pure, then peaceable, gentle and easy to be entreated, 
 full of mercy and of good fruits ;" but witness the fruits 
 of the popular teaching. There can be no war liotween 
 Christian nations witliout the members of the same 
 churches being arrayed against each other; nor will this 
 ever be dilforent until Christianity gets back u|)on its 
 true foundation. 
 
 The Christian is taught to "Put on the Lord Jesus 
 Christ," and to "walk in his commandments;" and 
 Paul taught, "Follow peace with all, and holiness, with- 
 out wliich no man shall see the Lord." But nothing is 
 more common, nor more generally commended than for 
 the preachers and priests of both sides in a war to vie 
 with each other in invoking the blessings of heaven on 
 their respective army; and their pulpits resound with 
 applause for the brave and the true. Who upon reflec- 
 tion can fail to see in this a mere trifling with God and 
 with prayer? Then again many seem to be distressed 
 by the thought that spiritual darkness hangs as a pall 
 over so many heathen lands, and that the heathen are 
 perishing without the comfort of gospel light. But 
 how frequently does it occur that missionaries of two 
 countries at war with each other profess to jointly pro- 
 mulgate the peaceable kingdom of Christ among these 
 poor heathen, to offer them the doctrine of universal 
 peace, while at home in their own native lands, their 
 fellow-believers are in deadly conflict. 
 
Conflicting Practices. 71 
 
 Sonic of tlio foiiihiitivo Clirisiians admit tliat it is 
 wvonu- (o fiiilit in an unjust cause; hui wlio is to decide 
 as to the justice of a cause? ]\Ien of the finest iiitel- 
 li'ci. wiih all tlie advantages of infi)ruiaiion upon a sub- 
 ject, and after tlie most careful consideration, liave 
 reacli"d o|)|)osite conclusions. 8ucli \\\\\ ever be the 
 case. Tint Paul makes no distinction as to the cause 
 being just or unjust. IFe says, "They that resist shall 
 receive to themselves damnation." 
 
 At the time of the Revolutionary War popular sen- 
 timent made it a virtue to resist the government of Great 
 Britain, uliicli was then the power to which the colonies 
 were to be subject according to Koni. 13. But nearly 
 every pulpit in the land resounded with calls to arms to 
 overthrow that power. To establish the consistency of 
 their conduct, they certainly could not have used Paul's 
 teaching in Eom. 13. 
 
 In the days of Martin Luther the peasantry in 
 Elector Frederick's province revolted against the op- 
 pressive measures of their government. Luther plead 
 with them and showed plainly the inconsistency of their 
 actions, asserting positively that the C'iiristian must not 
 resist but bear. They did not obey, and were miserably 
 punished. But wherein is the consistency? Luther 
 taught that the Christian could not resist; but his fol- 
 lowers among the rest urged the colonies as a duty to 
 resist. Thus we find that at. one time popular religion 
 asserts a privilege, and at another, it denies. 
 
 We hear it said that "The Christian nations are the 
 greatest warriors;" and that '"The best Christians make 
 
Ti The Peaceable Kingdom. 
 
 tlio borit soldiers." Tliis mny bo so according to tliP 
 ])0|)nl;ir accoiitation of tlicsc terms; but if Christian 
 nations were nations of Christians, this would not be so. 
 But if simply accepting Christ as the Messiah, and so 
 much of his gospel as is convenient, and organizing into 
 church order under sectarian rule is sufficient to entitle 
 a jjcople or nation to be termed Cliristian, then those 
 assertions may be accepted by those who consent to 
 them. This class no doubt have no trouble to believe 
 that the officer who prays most will fight the best. And 
 no wonder that a popular preacher could speak in praise 
 of Cromwell, who it is said had his men sing a Doxology, 
 and while they sang they marched, and as they marched 
 they fought, and as they fought they got the victory. 
 
 Popular Christianity has great faith in the warrior 
 who prays much; and has for his deeds only words of 
 praise which it hangs as laurels upon his brow. It seems 
 to delight in immortalizing the memory of such; but 
 seems to forget that the avowed infidel is deserving of as 
 much honor for the same service in the same cause as 
 the other. His efforts are as unselfish, his devotions as 
 marked, and his services as beneficial. But we must 
 not forget that they are both God's ministers, but only 
 minister,* under the world-power, and stand upon one 
 common phine, and that their reward is in their work, 
 without any promise in the kingdom of Christ. And 
 however morally good and of exalted character, no part 
 of their work bears any comparison with the loving and 
 forgiving spirit that must ever characterize the soldier 
 of the cross. The work of the one is to waste and 
 
The Mew Supersedes The Old. 73 
 
 (lostroy, ovon tlio livos of liolploss and oftoii innooont 
 iiit'ii. wliilo tlio ntlior is to love nnd to save. 
 
 Rut sonif assert tliat tliev can engage in litigation, 
 or go to war without hating those who oppose them, and 
 think they ean even love them ; l»ut it would he hard to 
 convince a man tlint y<ni love him wIkmi you are thrust- 
 ing at liim with a swoi'd or hayonet. At l(\ast you could 
 not convince him that you were "walking in love," as the 
 apostle teaches, l-'ven if some could fight and kill and 
 not he angry, that still does not prove that for Chris- 
 tians to do so is right. 
 
 The P>ihle is consistcul in every part, and no doc- 
 trine or practice that is inconsistent can he supported 
 liy it. It is in vain that we turn to the privileges grant- 
 (^il undci' the old covi'nant as an apology for our liheral 
 views and unchristian ])ractices. ^Fhis would, as l*aul 
 says, make us ''Debtors to do tlu^ whole law." But let 
 us not question the ways of the Almighty. What he 
 does, and what he counnands his people to do is always 
 right. His dealings and covenants with Israel were no 
 doiiht in wisdom, and well suited to their condition. 
 But our lot is cast in the Clospel era, and ours is the 
 kingdom of Christ. When he commands his disciples 
 to love their enemies, pray for them, return good for 
 evil, to shcatlie the sword, he demonstrates the nature of 
 liis kingdom and delineates the character of those who 
 constitute that kingdom. The striking contrast hetween 
 the commands and the service in the two covenants, only 
 go to prove them distinct. And let us not forget that 
 as Christ instituted the Xew he annulled the Old. Paul 
 
?4 The Peaceable Kingdom. 
 
 says, "For there is verily a (Tisaiiniilling of the command- 
 nieiit going l)efore." "For the hiw made nothing per- 
 fect, hut tlie hringing in of a hotter hope did." "For 
 tlie priesthood heing changed, there is made of necess- 
 ity a change also of tlie law." (Ileh. 7.) 
 
 Christ estahlished the iSTew Covenant hy his life, 
 his l)l()od and his doctrine. Wlien he said, "It hath heen 
 said, an eye for an eye, and a tooth for a tooth; 1)nt I 
 say unto yon, that ye resist not evil," ho estahlished a 
 new commandment, and revoked all "commandments 
 going hefore" that conflicted. Paul says, "He taketh 
 away the first, tliat he may estal)lisli the second: hy the 
 which will wo are sanctified through the ofPering of the 
 hody of Jesus Christ once for all." (Heh. 10:9,10.) 
 iSTow all those who will not accept and ohey his gospel 
 upon this principle, hut insist upon the license of the 
 old covenant, hut show their preference for that which is 
 "made after the law of a carnal commandment," and 
 reject that "made after the power of an endless life." 
 
 If any would know the extent of the spiritual re- 
 quirements of the Moral Law as delivered to Moses fi'om 
 Sinai, let him study it in the life, doctrine, suffering 
 and death of Christ; for in these we have the best com- 
 mentary of the law. And only those who honor that life 
 by an obedience to his Gospel can enjoy a blessing in its 
 fuKihiienI, and a hope of the (iospel promises. 
 
 (iil)l)()n, in his Dedine and Fall of the Roman 
 Empire (p. 2r)5 Milman's edition) says, "The humble 
 Christians were sent into tlie world as sheep among 
 wolves; and since they were not permitted to employ 
 
Early Christians Were Not Soldiers. 75 
 
 force, ovon in dofonoo of tlioir roligion, tlioy would be 
 ir^till more criminal if tlioy attompted to shed the blood 
 of tlicir fcllow-frcadircs in di^putinf? the vain jtrivil- 
 eges, or the sordid j)ospessionii of this transitory life. 
 Faithful to the doctrine of the apostle, who in the reign 
 of Xero, had preached the duty of unconditional sub- 
 mission, the Christians of the fxrsi tlirec ecu furies pre- 
 served their consciences pure and innocent of the guilt 
 of secret conspiracies or open rebellion." Gibbon was 
 more consistent than many who claim to be the embas- 
 sadors of Christ. He saw that to use the sword in the 
 interests of this world's good, when prohibited its use in 
 defense of religion, would be to debase the Gospel beloyv 
 the "''beggarly elements." Tertullian, about a century 
 after the apostles, wrote, "Among others the emperors 
 would have lielieved in Christ had the world not needed 
 their services, and, therefore, they could not become 
 Christians, because they served the world and carried 
 on war." 
 
 From the time of Constantine the interests of the 
 less faithful part of the church and that of the worldly 
 power became closely allied, and the Eeformation did 
 not change it in this particular. Through all these cen- 
 turies popular religion and the world-power have gone 
 hand in hand ; and the church has not hesitated to fill 
 every office and position in the government ; and it would 
 be hard to decide which wields the more influence over 
 the other; or whether jwpular religion is a more potent 
 agency in framing popular opinion, than popular senti- 
 ment in influencing popular religion. 
 
76 The Peaeeablc Kingdom. 
 
 Tlio cliaracter of tlio warfare the Cliristian is to 
 wage may l)e known Ity tlio kind of weapons assigned 
 him. Paul says, "Tlioiigli wo walk in the flosh, we do not 
 war after the flesh ; for the weapons of our warfare are 
 not carnal, hnt mighty through God to the pulling down 
 of strongholds; casting down imaginations, and every 
 high thing that exalteth itself against the knowledge 
 of God." (3 Cor. 10 ^, 5). lie also names some of the 
 weapons, and tells how the heliever is to he equipped 
 Math them : "Stand therefore, having your loins girt 
 about with truth, and having on the breastplate of right- 
 eousness ; and your feet shod with the preparation of the 
 gospel of peace: above all, taking the shield of faith, 
 wherewith ye shall be able to quench all the fiery darts 
 of the wicked. And take the helmet of salvation, and 
 the sword of the .Si)irit, which is the word of God. (Eph. 
 6:14-17.) The character of the warrior must corres- 
 pond with the character of the weapons; so Paul says, 
 "1 f any man have not the spirit of Christ, he is none of 
 his." And Peter defines his walk : "Christ also suffered 
 for us, leaving us an example, that we should follow his 
 steps." Whether wo call his life or his precepts his steps, 
 it is all one, as he e\emi)lir!od his gospel in his life. 
 
 Christ's kingdom is based upon the great law of 
 love, which is the divine life in the soul. If this law 
 was conscientiously adopted, and received in its very 
 spirit, and faithfully obeyed in sincerity of heart, there 
 would be no need of human laws, nor courts of justice, 
 and war would cease from the earth. If this law does 
 not always produce these peaceable fruits, it is not be- 
 
The Christian Resi^yud to His Lot. 77 
 
 cause of any (Icfcct in tlu^ |)riiici|il<'. Imt liccaiisc ii[ onr 
 corriij)t luiniaiiily, "\vlii<'li so rclurtanlly and so impcr- 
 fcctly yields to it." Howovcm- it is a i)0\vorful wea[)on, 
 and if wielded jM'operly, will win greater vielories than 
 have ever been won by the sword. Where its labors are 
 in vain, it is useless to resort to violence. 
 
 . For Christians to pray for the success of any nation- 
 al policy, or for the success of its army or navy, has no 
 warrant in the New Testament, either in the letter or 
 the spirit. Neither can they know what to pray, for 
 they know not the jnirpose of the Lord in these things. 
 Of all this (Jod in his wisdom has spared his children 
 the perplexity. If in his providences, during times of 
 peril, they escape suffering, they are moved by grateful 
 hearts to recognize it as an evidence of mercy; but if 
 brought under losses, privations and suffering, they ac- 
 cept it as by divine permission, and that the Lord has 
 a purpose in it. They strive to be resigned, and bear it 
 in a Christian spirit. As their lives as well as their 
 possessions are in the hands of the Lord, and as they 
 have no promise in these above that of tin* world, and as 
 the Tjord has many ways in his wisdom to take them 
 again, it becomes them to maintain a patient submis- 
 sion in all things. The great and the small events of 
 the world, and "the powers that be" are in his hands, 
 and he controls them according to his divine pleasure; 
 and any interest his children may take in them, or ef- 
 fort they may make to control them, can have no effect 
 but upon themselves, and that to the detriment of the 
 spiritual life. This knowledge and experience induces 
 
78 The Peaceable Kingdom. 
 
 an exercise of miml wliicJi will bring the peaceable fruits 
 of righteousness, compared with which bodily suffering 
 and the deprivation of worldly possessions and comforts 
 are not worthy of mention. 
 
 But what God has promised to protect, and against 
 which the gates of hell and all worldly power shall not 
 prevail, is thai work which he has wrought in the soul 
 by the power of the "incorruptible seed of the word of 
 God." The upright possessor of this great treasure is 
 always willing to sacrifice every earthly consideration 
 rather than lose this, or l)ring dishonor upon his Lord by 
 any violation of gospel princiijles. 
 
 Concluding Remarks on the Peaceable Kingdom 
 
 fUit it may be charged that all Christians are not 
 lanil>-like, and do not reflect the import of those scrip- 
 tures that bear that tenor. But few possess this dispo- 
 sition in their unconverted state, and some may never 
 so fully overcome their depraved nature as to shine as 
 lights; yet if they have the unction of the Holy Spirit, 
 they will not wilfully do wrong, but strive to walk 
 uprightly, and through the Spirit try to mortify the 
 deeds of the l)ody, and luunbl}' confess their faults, and 
 render satisfaction for any misconduct. 
 
 The church is called the bride of the "Lamb of 
 God," and to be such she must be true and loyal in 
 faith and doctrine. If any of her members wilfully 
 transgress, unless they speedily and heartily repent, and 
 make satisfactory re]>aration for their sins, they by 
 their actions sever the tie of Christian fellowship and are 
 uo longer a part of the body. 
 
The Christian and the Moralist. 79 
 
 We camint ;i((('[»| (hill it is (iiily ;| liijiltcr ol" npili- 
 
 ioii as to wlii'tlirr Clii'ist t;iiiulil a |H'iirc;ili|c jiinl k\v- 
 l'ciic<'l(vs (I'tct riiic ni- not, i»r w lict licr Iiis I'dllnwcrs iiiust 
 prjictirr it or not. Nfitlit'i- luivc tlirv tin- in-ivilc^^f to 
 vote ;in<i till cixil (tllitcs ;!i-i-(>i-(lin,u- ;is tln'ir ;oiivic<inns 
 iiiMV allow or rt'sti-i;-t. A riiii(l;uiiriital pri mi |iic of tin; 
 (livinr lilr ill till' soul i^ involved Iktc. and (lie |'ro- 
 ]iri<'t\ or iniproprict V of such lihcrtics is not dctrr- 
 
 niiiK'il l>v the wisdom of man as ac(|uin'il in tl logical 
 
 >cmina!-ics. hut hv a i-ciicwfd and ,-|uril ually cnlii^ditciifd 
 mind workinu in hannony with the plain import (d' 
 the Scriptures. 
 
 If anv shoiilil make tlie discovery that the (iosi)ol 
 rtMpiires its suhjects to he patient i)i' injuries, non- 
 woi'ldlv in their li\es. and sel f-deiiyin-- in all thin,L,^s of 
 doiiiitful propriet\; and wouM succeed in practicin-^ 
 tliose rcipiireinents in what is termed a moral life, hut, 
 void of the spirit, t liev would only succeed in luakinj; 
 a law (d' the (io^pel. while yet staiidin.-' outside of its 
 promise.-. IleiKc the dillVreive hetweeii a truly eii- 
 lin-hteiied and upri-ht soul with a stumhiin-- walk, 
 whose life mav often he a reproach to his profession, 
 and the nneiili-hteiied. or spiritually hiiiid moralist 
 whose walk iifay he hiameless. and whose life may ho 
 full of acts of henevolence. The one finds no eomfort 
 in hi,- life, but ,2:vief and chagrin because of bis fail- 
 inas. and mav often be distressed witb doubts and fears 
 as to his final victory, while tbe other has his reward 
 in the life of self, built up and bolstered by the confi- 
 dence of those not more cnliglitened than himself, and 
 bv his own self-complacency. 
 
80 The Peaceable Kingdom. 
 
 In short, to l»e a Christian is to have tlie life- 
 princii)le. — the Christ-life. — liegotten in the soul throui^h 
 the etficacy of the Holy Spirit : and even if this treasure 
 is eontained in a vessel of little honor, — a hard nature, 
 — yet the ottering is accei)tahle. and the fire upon the 
 altar of the heart, kindled and nourished hy God him- 
 self, may he Inirnmg. though its light may he measur- 
 ahly hidden he.ause of a lack of those qualifications 
 which ennoble and exalt man's character. If this could 
 noi he so. then only those wlio are favored hy nature with 
 an a]uial)le and loving disposition, and who can hy 
 their inherited advantages display the Closixd fruits in 
 a hhiMieless life, coidd attain to the promise. But Christ 
 has iiinde it possible I'ni- e\ery one who is willing and 
 oliedient to he an heir of the promise, hut only on con- 
 <lition of a faithful couipliance with his will as exem- 
 plified in his word. 
 
 The Lord will teach and control his people, and 
 is not honored bv. neither will he accept their divided 
 afl'ections: nor are they at liberty to confer with Hesh 
 and blood, or make any couipromises with cariial reason. 
 What the Cospel teacli<>s they must ac'je[)t as rigid, and 
 ohey it; and what it forbids, as wrong, and avoid it. 
 It is net their jirovince to question th(? propri(>ty or 
 imj)ro])riety of any of its teachings, hut accept it as 
 divine wisdom. Hence when we speak in this work 
 of the character of the C^hristian, we hold that char- 
 acter is the result of the actual convictions and ex- 
 perienc(^s of a regenerated soul acting in concert with 
 (h)dV will as revealed in his word, for it is the criterion 
 l)y whivh we test our faith. 
 
Nothing Optional. 81 
 
 What fnllv for any tn pivsiiiiie that tlu',y can with 
 iinpunitv set asi(k' or disregard any part, or any one 
 precept of the (iospeh We must accept it iu its en- 
 tirety if Ave wouhl he saved. Wlien Israel kept the 
 passover they were re(|uired to roast the hunh whole 
 and so ].ai-take of it. not ttt dress it and partake of the 
 more i)akitahle |)arts. So we are not privileged to dress 
 the word l»y line glosses, and reject what is too restrain- 
 ing to he serviceable to our liberal views. How remark- 
 able that in the most important concern of life, and that 
 for which we have our being, men are so presumptuous 
 as to believe that they may put any interpretation upon 
 God's word touching their salvation that chances to 
 meet their fancy, or accept or reject as much or as 
 little as they like, and yet l)e acceptable to God and heirs 
 of the promise. 
 
 The people of Israel were continually falling into 
 idolatry, notwithstanding the plain commandment writ- 
 ten with the linger of God upon tables of stone prohibi- 
 tory of the making ami worshiping of images. To us 
 nothing seems more absurd, and deserving of the venge- 
 ance of God than this willf,ul and wicked disregard of 
 God and his word ; but no more faithful are those wor- 
 shipers who disregard or willfully set aside the plain self- 
 denying precepts of the Gospel and substitute instead the 
 teachings <'f nian. 
 
 The scriptures are a most precious gift of inesti- 
 ma1)le advantage to those who live that life that is re- 
 vealed in them ; but to wh'at purpose are they if we do 
 not accept them and comply with them ; which we can 
 
82 The Peaceable Kingdom. 
 
 not do unless we possess the Spirit that revealed them. 
 There is hut one good influence, and that pervades all 
 God's work for man's salvation. The work of grace in 
 the heart testifies to the truth of the scriptures, and 
 the scriptures hear witness of God's work in the soul, 
 and herein is the comfort and assurance of the heliever. 
 The two must harmonize, as they hoth emanate from 
 the same source. The apostles and all the faithful dis- 
 ciples of Christ exemplified in their lives every preco|)t 
 found in the New Testament; and so will all God's 
 people through all the ages of the world. But when we 
 hear men caviling at these teachings, and asserting that 
 they are not practical in this age, but belong to the 
 Millennial reign; or that their restrictions are some- 
 what modified by the license of the law of Moses ; or that 
 they must be accepted with some degree of allowance 
 because of the depravity of the world and the weakness 
 of the saint; we must conclude that such either lack 
 faith, or are unwilling to bear the cross, either of which 
 will debar them from the kingdom. 
 
NON.CONFORMITY TO THE WORLD .IN DE. 
 PORTMENT AND DRESS, 
 
 "And be ye uot conforuied to this world; but be ye 
 t r.ui!>l'orinGd by the renewing of your mind, that ye may 
 prove what is that good and acceptable and perfect will 
 of God." (Ivoni. 12:3.) The testimony of Christ con- 
 cerning his disciples was, "I have chosen you out of the 
 world."' 'Tn the world is the lust of the flesh, the lust 
 oi* liic eye^. and the pride of life; these are not of the 
 Father, but of the world." 
 
 The elTect of Christ's redemption is the restoration 
 of the divine order, which is moderaiiun in all things. 
 It is \ising the world and not abusing it. While man 
 was in the image of God he had pleasure in spiritual 
 exercises : and his enjoyment was in the contemplation 
 of that which was just, pure, lovely and of good report. 
 Through yielding to sin he was incapacitated for such 
 spiritual employment. The tendencies of his fallen 
 nature became wholly selfish ; and he sought enjoyment 
 by gratifving his natural desires, which led him to seek 
 riches, honor and empire. His tendencies were to look 
 upon the things that are seen ; and he became occupied 
 with temporal duties and natural pastimes and enjoy- 
 
84 Non- Conformity. 
 
 iiients. The life and teaching of Christ revealed to man 
 a spiritual and higher life. It unfolded the mysteries 
 of life and of death. It opened a new and living way, 
 and presented new objects, and higher purposes of life. 
 It directed attention to the life beyond the toml); and 
 revealed the provisions made for man in tlie spirit 
 world. One design of C*hrist's life and teacliing is to 
 give a correct view of this world, and of tliis life; to 
 impress man that the world and all that pertains to it 
 will pass away, and that this life is but a state of pro- 
 bation, full of uncertainty. 
 
 It is recognized that all Christians will value spir- 
 itual attaiuments above natural possessions, hence they 
 will seek those things whicli are above; such as purity, 
 peace, gentleness, meekness, mercy and love ; for these 
 will bring peace of mind that is above all understanding. 
 Any one in possession of tlie spirit of Christ, and who 
 is laying up treasure in heaven, will value time and 
 opportunity for doing good; and will, from principle, 
 not conform to the maxims, customs and usages of the 
 world ; for they are contrary to the principles of the spir- 
 itual life which actuates him. He not only looks upon 
 the things that are seen, but also upon the things that 
 lie beyond human vision, — the things that are eternal. 
 He has no time to lose and will not spend it in vain and 
 unprofitable conversation; but in such as would be edify- 
 ing, so as to minister grace to the hearers. Jesting and 
 foolish talking is conforming to the world. Indulging 
 any unchristian feeling is conforming to the spirit of 
 the world. 
 
Non- Worldliness of the Christian. 85 
 
 The design of Christ was to call his disciples out 
 of the spirit of the world ; separate them from envy, ha- 
 trt'd, revenge, and from every act at variance with love 
 it was evidently not his design that his followers should 
 retire froiii the duties of life; but that they should be 
 kept I'nmi tlif evil. It is a privilege of Christians to en- 
 joy tlu' fiiiiiily relation, t(j have homes, to labor, and to 
 fill positions the requirements of which do not weaken 
 the spiritual desires; but in all these conditions they 
 will abstain from the love of money, of honor, and of 
 power. They will ever remember the non-worldly life 
 of Christ and his apostles. In the Gospel is found an 
 infallible standard for non-conformity to the world: 
 "Therefore all things whatsoever ye would that men 
 should do to you, do ye even so to them." In this rule 
 "Mercy and truth are met together; righteousness and 
 peace have kissed each other;" and all who are in pos- 
 session of the principle upon which it is founded will not 
 seek only their own good, but that of another. Every 
 act at variance with love is conformity to the world; 
 and so is every effort of life which has not in view the 
 doing of the Father's will. A man may be very humble 
 in his outward appearance ; and yet when he is opposed 
 may manifest an exalted and a resentful spirit, which 
 is conformity to the spirit of the world. 
 
 Change in outward appearance, such as non-con- 
 formity in fashion, does not constitute the state to 
 which Christ brings his followers. A man may refrain 
 from participation in the amusements, fashions and idle 
 pastimes of the world, and yet be far from non-conform- 
 
8 6 Non ■ Coniform Uy, 
 
 ity to the world. It is not onoiigli to rofrain from 
 excesses in eating and drinking, and from dishonest and 
 immoral acts to entitle him to the claim of conforminH 
 to the divine will. True non-conformity consists in 
 separation from all sin, whether it be in thought, word 
 or deed. Believers are called "strangers," because they 
 are estranged from the customs of the world, renewed 
 in their minds, and not fashioned nor conformed to the 
 usage and practice of the world. Their conversation 
 and pastimes are different from that which is customary 
 among the world. They call every thought, word and 
 action into jiulgment, to try them whether they are 
 wrought in God. A proud and exalted spirit will al- 
 ways be characterized by conformity to the world in its 
 strife and tumult. Whatever is done for vain display 
 gives evidence of conformity to the world. 
 
 Every Christian should accept Christ for his exam- 
 ple, and therefore should endeavor to^walk even as he 
 walked ; and as he, in all his actions, sought the honor of 
 his Heavenly Father and not his own, so every follower 
 of Christ should be characterized by the spirit of love, 
 which is the spirit of non-conformity to the world.- 
 The building and furnishing of costly and showy hous- 
 es, sumptuous living, extravagance in dress, and the fri- 
 volity of the gay and fashionable, is at variance with 
 the simple, non-worldly life of Christ and his apostles, 
 and is conformity to the world. Nor is the attendance 
 at theatrical performances and other places of amuse- 
 ment that do not promote the spiritual life, in agree- 
 ment with l)eiua' chosen out of the world. 
 
Perversion pJ the Design of Dress. • 87 
 
 A fruit of conformity to the will of God is to re- 
 member the poor; and instead of wasting our compe- 
 tence for tlie aggrandizement of one's self and family, 
 we should contribute to the necessities of the needy 
 and siilTcring. In tlie conformity to the divine will 
 i('s|if(l (tf persons is excluded. "My brethren have not 
 tilt' t';ii(h of our Tjord Jesus Christ, Ihe Lord of glory, 
 with respect of persons." (James 'Z:\) It is further 
 written, "'^^Fhou shalt love thy neighl)or as thyself." If 
 any one is a respecter of persons he commits sin ; that is, 
 if he despises any one on account of birth, property, race 
 or eolor, so as to neglect the duty he owes to every fellow 
 creature: and if he discriminates against his fellow-be- 
 liever in the discharge of Christian duty, from any of 
 these caiise<. he does not conform lo the will of God. 
 
 Non- Conformity in Dress. 
 Wearing apparel became a necessity after sin enter- 
 ed the world, in the divine order it was designed for 
 the promotion of decency, for comfort and for service; 
 but through the pride and vanity begotten of sin in the 
 heart of man, he perverted the order of God, and pros- 
 tituted the institution of apparel to the service of his 
 fallen nature, hy gratifying its vain desires. That which 
 should have been a perpetual reminder of man's fall 
 from )iis primitive purity, he converted into an idol, and 
 slorifuM] himself by adorning his corruptible body with 
 costly and showy dress. A vain world indulges in great 
 extravagance in its conformity to the foolish fashions in- 
 vented for the gratification of the vanity and pride of 
 the human heart. In this way much precious time is 
 
88 Nvn- Conformiiy. 
 
 wasted in tlio effort to make tlie bod}' attractive, to win 
 the admiration of worldly-minded people. But alas! in 
 this thoughtless age soarcely any one takes to heart the 
 inconsistency almost everywhere manifest in the church- 
 es in the extravagant, vain, and often useless decorations 
 of many of the members; and how inconsistent it all is 
 for those who jirofess to be follo^\'ers of the meek and 
 lowly Jesus; and how unbecoming that they should be 
 proud of that which became a necessity because of sin, 
 and is a badge of man's unfaithfulness. 
 
 Apostolic teaching upon the subject of wearing ap- 
 parel is found in I Tim. 2 :9 : "In like manner that 
 women adorn themselves in modest apparel, with shame- 
 facedness and sobriety; not with l^raided hair, or gold, 
 or pearls, or costly array; but with good works;" and 
 in I Peter 3:3,4: "Whose adorning, let it not be thai 
 outward adorning of plaiting the hair, and of wearing of 
 gold, or of putting on of apparel ; but le| 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." These scriptures har- 
 monize with what is asserted in the beginning of this ar- 
 ticle, that the fruit of Christ's redemption is moder- 
 ation in all things. The life and teaching of Christ 
 forcil)ly demonstrate non-conformity to the world in 
 spirit, maxims and customs. Apostolic teaching and 
 the history of the church, as far as accessible, unite in 
 emphasizing the fact that the faithful Christians in 
 every century and in every place were characterized by 
 moderation in all things ; in the building and furnishing 
 
Uniform Hy in Dress. 89 
 
 of house?; in woarino; apimvcl ; and in all tho affairs of 
 life. Certain inijtortant ti-iiths aic by the Holy Spirit 
 impressed uj'on every Christ ian mind pertaining to 
 dress. Among these are plainness and simplicity com- 
 bined with utility. Tntelligent ereatnres usually do not 
 act without a motive. In the use of wearing apparel it is 
 Christiau-likf to dress for eomloil and t'oi' service; hut 
 when dress is used to beautify, and make the body attrac- 
 tive, it is misused, and the motive is unchristian. Clean- 
 liness and order belong to Christianity, but vain dis- 
 play does not. 
 
 The (piestion is asked, ''^^']lere does the chureli get 
 authority for the adoption of a ])articular and uniform 
 cut of garment and style of dress? Does the word of 
 the Lord descrilx* it. and does it enjoin uniformity of 
 dress?'' It is not claimed thai either Clirist or his 
 apostles prescrilx d uniformity in dress, it is also askecl 
 whether it is recorded that the church of Christ during 
 the early centuries, and during the sixteenth century, 
 when, trhough under persecution, it flourished so glor- 
 iously, taught or practiced uniformity of dress? All we 
 know of the church ujhui this subject dui'ing the early 
 centuries, as well as the sixteenth, is that its members 
 were simple in their lives and in their dress, and that 
 gav. fashionable and costly attire was not recognized as 
 becoming. The ajjo-^tlt's wrote clearly on this subject; 
 and as then- were guided by the spirit of 'i'ruth. they put 
 on record the divine will. It jdainly follows that all 
 Christians being led by the same spirit are taught the 
 same rule of life and practice, so that simplicity and 
 
90 Non- Conformity. 
 
 plainness is a spiritnal fruit. It is true there is no sys- 
 tem of dress given in the New Testament. It is also 
 true that there arc other fr\iits of a Christian life not 
 specifically deseril)ed ; such as certain courtesies neces- 
 sary to the comfort and happiness of the family relation. 
 It is not specifically stated that Christians shall not at- 
 tend places of puhlic anmscnient ; and many other self- 
 denying duties are not sjieciflcd ; hut the Lord gave the 
 Holy Spirit as a guide to direct his church in the old 
 paths, in the good way. 
 
 John Wesley is on record as having spoken as fol- 
 lows: "I exhort all those who desire me to watch over 
 their souls, wear no gold, no ])earls, or precious stones; 
 use 710 curling of hair, or costly apparel, how grave soever; 
 wear nothing, though you have it already, which is of 
 a glaring color, or which is in any way gay, glistering 
 or showy; nothing made in the very height of fashion; 
 nothing apt to attract the eyes of hystanders, etc." He 
 maintained that these things were expressly forhidden 
 in scripture, and also asserted that for any one to say 
 there is no harm in them, might as well say there is no 
 harm in stealing and adultery. He lamented his failure 
 to l>ring his brethren in agreement with his convictions 
 and teaching upon this subject, saying, "In print, in 
 preaching, in meeting the society, I have not shunned to 
 declare the whole counsel of Cod. I am therefore clear 
 of tlic blood of those who will not Iiear; it lies upon their 
 own heads,'' etc. He also expressed regret that he was 
 not firm in demanding of those who wished to join his 
 society compliance with his convictions, by saying "This 
 
Legalism and Xon-Conformiiy. 91 
 
 is our manner of dross, wliicli wo know is hoth Scriptural 
 and rational; if you join with us, you aro to dross as we 
 do: hut you nood noi join us unless vou ploaso." 
 
 Wo ipioto WosloyV views upon tho suhjoot of wear- 
 ing ajiparol f(»r tho purpose of showing the danger and 
 ineonsistenry of )iud<ing laws in the church, or of con- 
 verting the (iospol into a law. it will ho plain to every 
 intelligent person that church rules, even if oheved. will 
 not change the desires of the heart. If jiersons desire 
 gay clothing, and are only prevented from having them 
 hy a church rule, against their inclinations, and witliout 
 heing inlhicnced liy con\ic(ion. thoy aro none the hetter 
 for not having them. Neither on the other hand would 
 tliey as individuals, or as an organized body of worship- 
 ers, he benefitted spiritually if they from a legal prin- 
 ciple ailopted plain ilross. 
 
 It is of the utmost im])ortance to eomprehend the ne- 
 eespity of being in possession of the spirit of the law of 
 life in Christ Jesus. The church of Christ is his body; 
 the believers are members of his body. They become 
 such when they receive his spirit. As members they 
 are subject to tlie Head, the source of all intelligence. 
 Tliey will therefore have the same mind that Christ 
 had ; and as he died for sin, they will also abstain from 
 all wilful sin. If pride is sin, then they will deny 
 themselves of it. All Christians can say with Paul. 
 "I am crucified with Christ, nevertheless I live; yet not 
 I. but Christ liveth in me." The meaning of this is. I 
 am dead to the law as a covenant of works ; I no longer 
 seek salvation by what I can do. I am also dead to all 
 
92 Non-Confor'miiy. 
 
 for which Christ died; including pride in dress, or in 
 anythino' else. Christ novf lives in me. His spirit di- 
 rects me into all truth. PTaving this light no one need 
 teach the other, saying, "If yon wish to join with ns, 
 you must dress as we do." Christ dwelling in the 
 hearts of his children will hy his spirit lead them into 
 all truth; and they will all he taught the same in all 
 tilings wiicrc there is a gos])el |)rinciple involved; hence 
 there need be no laws in the church regulating dress or 
 any other duty. If persons do not deny themselves from 
 love to Jesus, and from an ahliDrrence of all that is evil, 
 it is an evidence of the absence of grace in the heart, 
 and c()iisC(piontly of the a1)sence of the divine life. 
 
 A Christian is fully sensible that there is no merit, 
 virtue or righteousness in dress, though it he in every 
 respect fitting the [)rofession. lie attains to no righteous- 
 ness foi- all his self-denial ; bui, being characterized by 
 uu^leration, he gives evidence of the Christ life within 
 him. Any one who entertains the view that there is 
 merit in plainness, whether it he in the cut of the hair, 
 wearing of the beard, or in aj^parel, is greatly in error. 
 On the other hand those who from gospel principle 
 through an enlightened conscience, discard the vain 
 fashions of the world, walk in humility and meekness, 
 demonstrate thereby a fruit of Ihe TToly Spirit. 
 
 Order everywhere facilitates work, therefore it is 
 advantageous to the church to ])romote co-operation and 
 harmony. There can he no order without uniformity 
 of practice ; and from this principle springs uniformity 
 of dress in the church. The members wear such appar- 
 
JfVia/ Leads to UuilorwHy. 03 
 
 ol as is ooiivcniciil . |il;iiii ;mil s('r\ icriiMc. 'riicrc is no 
 just iliciit i<iii tor <li;inu(' in style and iinxic of dress. 'I'lio 
 \V(M'ld is I'ver eliim;j,'iiiu its styles and modes; Imt a^ the 
 Christian is not of the \voi-ld, hul rather a |iilL;i'in) and 
 stranger, there is no consistency in his conroruiing to 
 the fashions of the world. Since the church does not 
 ciiange fa.^liions with the world. l»nt very nearly retains 
 the sanii> manner oi" dress from time to time, it hecomes 
 coiivoniont and (Mlifying. and promotes order for all to 
 dross alike fi'om a principle of love, which is the [»ronipt- 
 ing to all Christian acts. IJemove the motive of love, 
 and nothing remains hut cold, dead formalism. Love 
 and suhmission ai'c charactei'ist ics of the Chi-istian life; 
 and when these are possessed, tliei-e is no contention 
 ahout dress; as the church of Chi'ist does not, impose 
 duties that are not rational, and that do not promote 
 the welll)eing of its inendK rs. lioth as pertains to the 
 hody and to the soul. 
 
 As all persons are naturally of a legal disposition, 
 there is danger of attaching undue importance to 
 forms, whether (d" worship or (d' dress, it is therefore 
 of \ital importance that all who lo\e the Lord attain to 
 a clear ami full nnderslandiiig of the oidy meritorious 
 source of salvation, "'Christ and him crucilied." Having 
 attained to this knmvledge there is no need of a com- 
 mand regulating outward forms, either of worsliip or of 
 dress, 'i'he evidence of the Christian life is ]ove, the 
 fruit of which is obedience, as "without faitli it is im- 
 possihle to please Cod." so without love it is impossihle 
 to obey him. "if ye love luc, keep my command- 
 
94 Non- Conform itv. 
 
 montP." All persons iiifliiencod I)}- love will be in agree- 
 iiicnt wilh ClmVl's work u]ioii cartli. that of restoring 
 unily; and will lahor for the edification of his church 
 hy denying themselves of their vain desires, and regu- 
 hiling their lives in agrcenient with simplicity and non- 
 Morldliness. We have asserted that there is no virtue 
 or merit in outward plainness of dress, yet we affirm hy 
 authority from the scriptures that a person spiritually 
 poor, and of a truly humble heart, will not adorn his 
 perishable l)ody in gay attire; and that all such who are 
 of a broken heart and of a contrite spirit Mill dress 
 plain, and through love willingly conform to the usages 
 of the church for the preservation of order, the promo- 
 tion of uniformity, and for the tranquility of the church. 
 
 Non-Conformity in Building of Churches 
 
 When the apostle says. "Be not conformed to this 
 world." his teaching is designed to include the whole life 
 of the Christian; and com|)liauce with it is only a fruit 
 of love : and should be one of the things which distin- 
 guish the church from the world. We have considered 
 this subject with reference to Deportment and Dress, 
 and we now purpose to consider it in relation to the 
 Building of Churches, and Church Service. 
 
 This is a great age of rivalry and emulation in 
 worldly interests, and, from what is witnessed in almost 
 every place, there is none the less in the church; but 
 unfortunately not in its zeal to "seek for the old ways," 
 with a desire to "walk in them." It is found largely 
 in the building of elaborate and magnificent edifices, 
 and m the imposing service. Each congregation or 
 
Emtilation in CIno ch Building. 95 
 
 chni'cli i»r;,Miii/;ili<iii vie- with all flit' n'st to liavc the 
 liiicst and iiin>i altradivc si nut iii-c. whcthci' they can 
 MH'ord it linaiicially oi- not. 'I'liis fi-ciniciit ly ncccssi- 
 tat(> stiviuiDiis rllorls to li(|iiiiUiti' the de'l)t l)y close eol- 
 Icciidii^. and (d'tcii liy stu-li uiihecoining nielliods as that 
 of lioldiiii: l';iir> and ,i;i\in,i:- suppers, at \vliii']i games of 
 ciiancc arc ollcn indulged in; and even after all these 
 lunc liccn exhausted of their financial henetits. there 
 often remains a i\vH too heavy for either credit or com- 
 fort. 'I'lie late Kvangelist Moody, after discoursing 
 upon this very i)raetice. is re[)orted to have said, "I 
 woidd rathiT [irrach in a harn. or in tlie meanest iio\el, 
 tlian to preach in a chnrcli i)aid for I)y such means." 
 In (iai. .">:v'<). Paul places emulation in a list of the 
 basest sms. We all love to speak of a spirit of emulation 
 under the guidance of grace among God's people, 
 in striving against the works of darkness, to the salva- 
 tion of souls; hut emulation in the works of our hands 
 to gratify our own vain humanity, is both disj)leasing 
 to God, and hurtful to his kingdom. This is tlie same 
 whetiier we indulge in it in the building and furnishing 
 of showy and costly dwellings, in our elaborate ward- 
 robes, onr sum])tiious living, in extravagant display, or 
 in the erecting and furnishing of grand and imposing 
 edifices for public worship. It is not difficult to recog- 
 nize the motive that prompts that in anything which is 
 above or in excess of mere utility. If that which by 
 this rule would prove to be superfluous were removed 
 from all that relates to the church, it w^ould make a 
 niarked change. The Christian is curtailed in his lib- 
 
9 6 Non - Conform ity. 
 
 ortie.s under the gospel to a moderate use of all things 
 that are neeessarv and consistent for his eonil'ort and 
 advantage. When he exceeds this, he is conforming to 
 the world. l*aul says, "Be conformed to the image of 
 his Son." The image of the Son is his life, his example 
 his doctrine, his love. We iind nothing in these that 
 will suppoi't any unnecessary dis])lay, or any conforming 
 to the world, hut much that directs to humility and non- 
 world liness, making everything subservient to the 
 wants of the soul. 
 
 It will Jint do to say that the church practices in 
 those things as it does because of a disposition on its 
 part to give to the Lord alnmdantly of its best treasures. 
 True the Lord deniauds mir best gifts and our best ser- 
 vi-^es ; but not of our "carnal things." Jt is our hearts 
 garnished by ilie heavenly graciv. acting in harmony with 
 the light of the Spirit. Tliis is an acceptable offering. 
 Neither are these practices justifiable on the ground 
 that when the Lord l)uilt his own house or temple, that 
 he did it so juagnificently. As to Israel and the tem- 
 ple, we must not lose sight of the fact that the Lord 
 tlien had to use inanimate material for his house, be- 
 cause the hearts of his people were not possessed and 
 intluenced by the Holy Spirit as are those of his child- 
 ren under the new covenant, and hence were not a fit 
 abode for the Lord. Then again, as the temple, both in 
 the material of which it was built, and the manner of 
 its building, were very expressive types of the true and 
 s]M ritual temple in flie hearts of God's redeemed people, 
 the Lord no doubt designedly had many parts overlaid 
 
The Trwpic in ihr fIcaH. 07 
 
 witli LTol'L <>i' «)( hcrwisr nniaiin'iilcd. (o -rive some iipprc- 
 (■i;ilinii of tlir i;i';ici's iiiiil heavenly endnwineiiis nf (he 
 reiiciieraleil souls in ("lirisl. 
 
 We sjioiild reiiieiiilier jh;it e\cii (he gold aud every 
 pi'eeious iIi'iil; in (he (em|ile were hut as tlif dust of the 
 eardi in liie siuh( of (iod. when weighed against that 
 whii-h (hev t\ pilled — tliose ]iear(s inaili' pure and garnish- 
 ed hv tlie divine virtues of (he hlood of the atonement. 
 'JMiese now under the new covenant constitute tlie true 
 temple iji which the Lord delights to dwell. Paul says, 
 "Ye are God's building." "The temple of God is holy, 
 Avhieli temple ye are." Here is where the best gifts and 
 energies of his ])eople mnst ever be directed, that it may 
 he true to tlia( wliich was typified; or that it be not de- 
 liled. Tlere ('lev must ever remember that the Lord 
 will hes(ow (hat treasure wi(li which every faithful soul 
 is en(rus(ed. Here is where he will take account of his 
 servants as (o what use they make of the talent bestow- 
 ed : wheth(M- they luiry it in the earth, or use it accord- 
 ing to Ids di\ine a])])ointment. This trust is most sa- 
 cred, and (Jiey will es(e"m it above every worldly consid- 
 eration. All such as ])ossesp this treasure constitute 
 trod's husbandry, God's people, God's church; and their 
 worship is as acceptable if oifered up under the canopy 
 of heaven, as under the vaulted roof; in the humblest 
 building, as in the most magnificent edifice. 
 Dedication of Churches. 
 
 ^Tan being legal, and disposed to render a service 
 of works, naturally drifts back under the covenant of 
 works, and is in danger of attaching some importance to 
 
98 Non- Conformity. 
 
 what he does, and even of instituting services of his 
 own. This has led to the practice of dedicating church 
 editices^ and with some the consecrating of church furni- 
 ture; and it seems to be generally approved. This ap- 
 pears to have been borrowed from the ceremonial law; 
 since it has no supj)ort in New Testament teaching. 
 As that covenant "was made after the law of a carnal 
 commandment," it was shadowy and typical, and neces- 
 sarily consisted in "carnal ordinances." But as all these 
 had their fulfillment in their antitype, thus "blotting 
 out the handwriting of ordinances," and as Christ's 
 kingdom is altogether a spiritual one, Christ directed 
 in his teaching away from the literal service to the spir- 
 itual. 
 
 The temple and the worship of the Jews were in- 
 separable, for in that the Lord had promised to meet 
 then;; and they estimated their worship by the magnifi- 
 cence of their temple and the imposing character of their 
 service in it. So our Savior tried to impress upon their 
 minds a knowledge of the true worship. He said to the 
 Samaritan woman. "The hour cometh when ye shall 
 neither in this mountain, nor yet at Jerusalem, worship 
 the Father; but the hour cometh and now is, when the 
 true worshipers shall Avorship the Father in spirit and in 
 truth. God is a Spirit, and they that worship him 
 must worship him in spirit and in truth." (Jno. 4:21, 
 24). From this it is quite evident that neither a build- 
 ing, nor its belongings, neither a fixed place are essential 
 to Christian worship; neither are they in any way asso- 
 ciated with it. 
 
Dedication of Clninlics. 09 
 
 Evfii Soldinon while dedieatiiig llic temple, which 
 tho Lord had previously filled with a cloud, the symbol 
 of his pre^-cnce, was coust rained to say, "Behold the 
 heaven, and Iieaveu of heavens can not contain thee; 
 how much less this liousc that I have builded." The 
 Lord by his prophet contrasts the insignificance of the 
 material house with the blessings of the spiritual king- 
 dom when ho said, "Where is the house that ye build 
 unto me? and where is the place of my rest? For all 
 these things hath my hand made. To this man will I 
 look, even to him that is of a contrite spirit, and trenib- 
 leth at my word." (Isa. 6G:1, 2,) And Stei)hen, under 
 gosj)el light, discarded the legal, and asserted the spir- 
 itual when he said, "The Most High dwelleth not in 
 temples made with hands." 
 
 As the observance of any ordinance, or the keeping 
 of any coumiandment by those who are not in possess- 
 ion of the principle underlying, and compl^dng with 
 the conditions involved in it, is but a meaningless ser- 
 vice, and leaves the subjects unchanged and unprofited 
 ])y it; so upon the same ground any dedicatory or con- 
 secratijig service upon inanimate objects, according to 
 all Xew Testament teaching, is without meaning and 
 without efEect. 
 
 The only consecration that avails before God, and 
 that is rccog-niiced by gospel teaching, is that in the Spir- 
 it, as Paul teaches, "Know ye not that ye are the tem- 
 l)]e of God ; and that the Spirit of God dwelleth in you?" 
 "Therefore glorify God in your body, and in your Spirit 
 which are God's." "Ye arc God's building, builded to- 
 
100 Non- Conformity . 
 
 gether for a haliitation of God through the Spirit." It 
 is the temple of the heart that must be dedicated, and 
 the power of the will that must l)e consecrated to God, 
 and devoted to his service. The Lord can be honored 
 only by a consecration of the soul, mind and body to his 
 service, as Paul writes, "1 beseech you, therefore breth- 
 ren, by the mercies of God, that ye present your bodies 
 a living sacrifice, holy, acce])tahle unto God, which is 
 your reasonable service." (Rom. 13:1). God dwells in 
 such sanctified hearts, and all such constitute his tem- 
 ple, which is by the Spirit dedicated to his praise and 
 consecrated to his service and to his glory. All New 
 Testament teaching enforces this consecration, but rec- 
 ognizes nothing in the way of service upon inanimate 
 objects, however impressive or apparently sacred the cere- 
 mony. 
 
 Non-conformity in Worship. 
 
 The examples and teaching of Christ and his apos- 
 tles are now but little regarded l)y tbe popular chuf'^'hes. 
 What little is heard of these things is professedly I'eflent- 
 ed through the pride of literary talent feasting itself on 
 finely worded sentences, composing eloquent discourses, 
 eulogistic of the life and doctrine of Christ, which are 
 presented as a refining, elevating and civilizing power, 
 designed to improve the civic, social and moral condition 
 of man. Indeed the entire service is in keeping with 
 the discourse, and is well calculated to gratify the sen- 
 ses, and to captivate the natural understanding. Even 
 in many churches inen and women, without regard to 
 character or faith, and who have no interest in the 
 
Unfaithful Worship. 101 
 
 cause outside of their work, are employed to render in- 
 strmuoiital niul vocal music, often more fitting the the^ 
 aire tlian (lie clniivh. Tiie late Evangelist Moody, dis- 
 coinsini;- upon this suhject, after speaking of the incon^ 
 sistency oi" it all, said, ''These tilings ai'e an ahomination 
 tn the Ijord." 
 
 Our iSavinr (Veipu'iitly exposed in severe language 
 the hypocrisy and euiptiiiess of the worship of the Jews, 
 as tlie Ijord had done i)y his prophets; and in the first 
 chapter of Isaiali their whole service is upbraided. But 
 wliy had the Lord to do this? It is said, and no doubt 
 truly, that the teiii]>le service of the Jews was one of 
 the grandest and most imposing services that the world 
 ever witnessed. Hut why had the fjoi'd to exclaim, "I 
 can not! away with?" Was it not because it was too 
 niucli from the lips and not from the heart? Christ's 
 own words concei'ning it are, "This people drawetli 
 nigh unto me with tlieir uioutli, an<l honoreth me with 
 their li[is, l)ut tlieir heart is far from lue." No doubt 
 it was then as now, that too many of the worshipers look 
 upon the '"Everlastiug God" as though "he was altogeth- 
 ei- such an one as themselves." All this proves that the 
 spiritual needs are being subordinated to the natural 
 desires, and is altogether foreign to the design and de- 
 mands of Christian worship. Siiould weak man at- 
 tempt, in the vanity of his heart, to put the fruit of his 
 own mind in competition with the wisdom revealed in 
 the word, and with the great hallelujahs of tlu' hosts of 
 heaven? Does the majesty of God have need of any of 
 man's work ? Would any suppose that the Lord is hon- 
 
102 No7i' Conformity . 
 
 ored, or his cause advanced, by anything that is prompt- 
 ed by a spirit of ostentation? Would any suppose for a 
 moment tliat this po])iihir worship is the expression of 
 a depth of reverential awe, and not a display of talent 
 and art? Or that it is a great heart-work, true to the 
 expression ; a self-conscionsness of vile humanity, and a 
 deep conviction of the majesty of Jehovah? 
 
 Paul teaches, "Be ilUed with the Spirit; speaking 
 to yourselves in j)salms and hymns and spiritual songs; 
 singing and making^ melody in your hearts to the Lord." 
 (Eph. 5:19.) "Let the word of Christ dwell in you 
 richly in all wisdom; teaching and admonishing one 
 another in psalms and hymns and spiritual songs; sing- 
 ing with grace in your hearts to the Lord." (Col. 3 :16.) 
 This expresses an individual, spiritual exercise, which 
 cannot be reflected through another, much less through 
 those agencies now employed in popular worship. There 
 is a depth of meaning, as well as extent of spiritual 
 knowledge, expressed by the language of the apostle; 
 and we are lost in wonder how any one who supports the 
 present practices can find comfort, in contrasting the 
 teaching of the apostle with what is so prevalent and 
 popular. We fear, as the fruits testify, that only too 
 many are strangers to the conditions and exercises 
 named l)y the apostle, and which are' prerequisite to 
 that singing and making melody of which he writes. 
 
 The apostle teaches, "Whether ye eat or drink, or 
 wdiatsoever ye do. do all to the glory of God." To sin- 
 cere souls nothing is more reasonable; as it comports 
 wath their convictions ; and thev are never fully at peace 
 
The Design of Worship. 103 
 
 With themselves and with God unless there is a disposi- 
 tion with tluMu to ('oiii]>ly with the apostle's toaehiug, 
 and ('S|iccially so wlicu tlicy would engage in worship. 
 Hoth 111.' Icttci' and I he spirit of tlio gosjiel impress be- 
 lii'vcrs that God is lioni»rt'd in our worslup only by what- 
 ever tends to the abnegation of self artd the exaltation 
 of Christ. By that wbii-h best serves to convince us that 
 our best works, our own righteousness, and everything of 
 our own is unclean before heaven, as tiie prophet Isaiah 
 expresses it: "We are all as an unclean thing, and all 
 our uighteousness is as filthy rags." That alone is ac- 
 ceptable in our worship which results from spiritual com- 
 munion with Christ. 
 
 In proportion as any worship or service is conducted 
 to interest and gratify the carnal mind, just to that 
 extent does it fail to encourage and build up the inner 
 life and leads the sold away from the true object and 
 benefit of worship, — the searchings of the heart, the seek- 
 ing for light and grace, and strength and humility, and 
 for a more devoted life and a closer walk with God. All 
 true worship will lead to self-knowledge, and will help 
 to reveal the cross, and (jualify and dis]iose us to bear it. 
 The lowdiness of the hirtli of Christ is not reflected 
 throuuh poiii|i aud dis|)lay, neither is his plain, non- 
 worldly life, nor that <d' his apostles. The vanity of 
 man can find no pleasure in anything that springs from 
 this source. A love i'or display has enslaved its 
 myriads; and, in their efl'orts to meet its demands, only 
 too numy have violated the most sacred duties and rela- 
 tions of life. John says, "All that is in the world, the 
 
104 Non - Conformiiy. 
 
 Inst of the flesh, the Inst of the eyes, and the pride of life 
 is not of the Father, but is of tlie world." (I Jno. 2 :16). 
 But it is to l)e feared that many who jn-ofess to be Chris- 
 tians condone its insinuations, and regard its indulgence 
 as good taste. They even point to nature and comfort 
 themselves tliat tliere God has decked even the perishable 
 things with sucli lieauty tliat can not be approached 
 even by the best efforts of man. But nevertheless let us 
 not forget that pride is sin, and vain display is foolish- 
 ness ])efore God; and more so wlien we indulge it in con- 
 nection with our religion than with our persons. 
 
 Tlie plain and liumble disciple of Christ is no stran- 
 ger to vanity. It is planted deep down in his sinfuZ 
 nature, and he must guard as vigilantly against its ten- 
 dencies as tlto^e of anger and spite. Our Savior (Mark 
 7:20-22) places pride in a list of the basest vices which 
 "come from within and defde ihe man." It is like all 
 of its kind, if not faithfully guarded, will soon bear sway 
 over and "choke the good seed," and let its possessor an 
 unhappy transgressor, and like Job, to "abhor himself 
 and repent in dust and ashes." Aljraham in his petition 
 to God presents himself in these words : "Which am but 
 dust and ashes." Indeed it has been well said: "Why 
 should dust and ashes be proud?" and "why should the 
 spirit of mortal be proud?" What inconsistency, or 
 perhaps, what a contradiction of principles, — a proud 
 Christian ! But we should seriously ask, can there be 
 such? No, for where pride has sway, spiritual power is 
 wanting. They are like light and darkness, they have 
 no communion. They can not ])ossess the same heart 
 at the same time. 
 
Conclusion. 105 
 
 \\ (^ iiminlniii that all gospel toaehing enforces, 
 and tlu' leadings of the Spirit induces, a separation of 
 the cinii-ch froii! the world, even from the spirit of the 
 woiLd. and tliat there is no merit nor righteousness in 
 anything which the Christian does. ])ut that these center 
 in "( hi'ist and him ( riicilied." Mis salvation dej)cnds 
 wholly on his heiug in ( hrisi. under the inlliience of his 
 Spirit: and his \\;ilk will comport with all gosjx'l teach- 
 inu as a result of that relation and infiu(>nce. and not 
 from conforming to it as a system of ethics; for the gos- 
 ))el was never designed to l)e used in a legal way hy 
 cn.ieting ami enforcing eluinh rules, and making ohedi- 
 ence ro them the test of sincerity. Hence if any hmly 
 of worsh.ipers should practice in a legal way. non-confor- 
 mity in all the things of which we have written, it 
 wo. dd profit nothing. Onr Savior tanght, '"Make the 
 tree good, and his fruit will he good." It seems to us 
 that the whole matter centers here. If the tree is good, 
 It will yield gospel fruit; bnt if corrupt, it will yield the 
 fruits of the ilesh. Christ also said, "By their fruits 
 ye shall know them." Hence we will conclude from this 
 t(>aching that the ehureli has and practices these things 
 because it wants it so: and that all this is hut an express- 
 ion of x\\o feelings and sentiments of those who practice 
 them. 
 
MEAD^COVERING IN WORSHIP. 
 
 ■T)nt 1 would liavo yon know , tliat the Head of 
 every man is CHirist ; and the liead of tlie woman is 
 tlie man; and the Head of Christ is God. Every man 
 ))raying' or pro[»hesying", liaving his liead covered, dishon- 
 oreth his Head. But every woman that prayeth or 
 prophesietli with lier head uncovered dishonoreth her 
 liead ; for thai is even all one as if she were shaven. For 
 if the woman he not covered, let her also he shorn: hut 
 if it ite a shame for a woman to he shorn or shaven, let 
 her 1)0 covered. For a man indeed ought not to cover his 
 head, forasmuch as he is the image and the glory of '"^rod ; 
 hut the woman is the glory of the man ; for the man is 
 not of the woman; hut the woman of the man. Neither 
 was the man created for the woman ; hut the woman for 
 the man. For this cause ought the woman to have pow- 
 er on her head because of the angels. Nevertheless, 
 neither is the man without the woman, neither the 
 woman without the man, in the Lord. For as the 
 woman is of the man, even so is the man also 
 by the woman; but all things of God. Judge in your- 
 selves ; is it comely that a woman pray unto God uncov- 
 ered? Doth not even nature itself teach you that if a 
 man have Nmg hair, it is a shame unto him ? But if a 
 wouum have long hair it is a glory to her; for her hair is 
 given her for a covering." (I Cor. 11 :3-lG.) 
 
 Here Paul is writing to the church, and has refer- 
 
The Ground For The Apostle's Reasoning;, 10? 
 
 pneo ;ilnnt^ to tho ivlntioiis nnd ordinniirof; of tlip snnip. 
 He would iiii|)repp upitn tlu'ir iniiuls tlial Christ is tlio 
 Creator and Lord, as \v(^ll as tin- s|»iritiial IFi^ad of every 
 man; and that the woman's relation to man is the rela- 
 tion of man to nirist. and tliat of Christ to God. And 
 sinoe Christ wronirht so ijreat a redemption, every one 
 who emhraees him throuirh faith, confesses that he is 
 "Lord to the glory of Hod the Father;'" and as Christ 
 the Son submitted himself wholly in obedience to the 
 Father, seeking not his own. b\]t the will of the Father, 
 so will every believing man and woman submit in all 
 tilings through love to Christ as their Savior and Lord ; 
 and the woman will give evidence of the acceptance of 
 her assigned relation to the man. 
 
 The apostle's reasoning that the woman was created 
 for the man and not the man for the woman, is to show 
 God's piirjiose and order. Eve ])eing formed of a part 
 of Adam, and for Adam, and presented to him as a 
 help-meet, together with the penalty of the transgression 
 pronounced upon Eve, our common mother, and the 
 representative of all womankind, all present a basis for 
 the apostle's reasoning, and for his conclusions. 
 
 His teaching lx>th in our text and in Eph. 5:23-33 
 recognizes the assigned social relation of woman to man 
 as unchanged l)y the atonement. The Christian in his 
 flesh shares in common with the world the full force of 
 the pt'iiaity of tlie transgression in all its hearings. As we 
 daily witness the fulfillment of that decree, we are im- 
 pressed that the rigor of it has not been abated. It is as 
 fixed as are all the laws of our being, and can never be 
 
lOB Head- Covering in Worship. 
 
 apsnagod by any opposition wo may offer, or complaint 
 \v(^ may make. Tt is one of tlie inoxorable decrees of 
 lieaven. and a standing" testimony of tlie ])o\ver and limit 
 of God's wordi 
 
 That God pnrposely placed woman under tlie love, 
 care and dominioli of man, no one wlio accepts Bi])le 
 teacliino- w()id<l (piestion; i)nt reasonal)le and consistent 
 mcii will not acc(']»t that it was because of any lack oE 
 mental or moral cajiacity ; and if designed for //rr Jiiiiiiil- 
 iaiion, it certainly was not for mans exaUation. As 
 woiiuni lias ilie advantage of finer sensibilities, and more 
 tender afi'ccl inns and sympathies, so among those who 
 followed and ministered to our Savior, none surpassed 
 her in depth of love, or strengtli of faith, or in steadfast 
 devotion. For this reason we find no difference express- 
 ed in gos]iel t(\iching concerning the relation of man or 
 woman to Christ, but they are mutually in fellowship 
 with him, and also with one another. 
 
 Neither does the apostle wish to intimate any dis- 
 paragement of woman by insisting on her proper relation 
 to man, for he sajs. "Neither is the man without the 
 woman, neither the woman without the man in tin; 
 Tjord." As love and submission to God in all his ap- 
 ]iointments must ever characterize every child of God, 
 so we may safely conclude that where these principles 
 ]n-evail there will neither be austerity nor immoderation 
 on the one ]iart. nor want of obedience and submission 
 on the other. Since the man and the woman are mutu- 
 ally dependent upon each other, it is designed that each 
 occupy his and her proper place, and that they should be 
 
U'/iai Led to The Apostle s Teaching. 109 
 
 a coiiifnrt Mild lifiirlit tn each (ttlicr. and live in peace, 
 liarniiin\ and love. 
 
 I>()lli iiatiiH' and tlir apHstlr >|M'ak tlii' sanif tlnn;:. 
 that it is a siiainr Inr ;i man to li;i\c lonu' liaii'. luit that, 
 a ^\()nlan*s loni:- liair is a ;^l<>i-y lo her. 'I'liiis iht^ a|>ostle 
 iTl't'i's MS to naliii'i' to ('ni|iliasi/,(' his leaching that a 
 woman ^hold<l ha\r hci' head covci'cd wlnli' (■n,u''ap'd in 
 \\i)i>-hi|i. Imii that a man should not. And as man n;- 
 (hTniiMl is ('hrist's rcin'cscnlat ixc n|Min earth, and so is 
 (hf lil\('ni>< (d' (iod ami the rcllccl ion of his glory, ho is 
 to worship unii)\('r('d: hut as woman is the rofloetiou of 
 the gloi'v id' man. she shall !ia\(' hci- head coNcrcd. 
 
 It Mas a custom of the (irccks and lionuins. anfl 
 an •■xpn'ss law of the dews, that no woman should i;o in 
 ])ulilic un\rili'd. as that was accounted disi-e|iutal)le ; and 
 it wouhl 1)1' held e(|ually dishouorahle for the (,'hristian 
 woman to appear un\eiled in the puhlic assendily. So 
 the apostle's decision arid leachini:' in the church was in 
 keeping with the customs of those times, and with the 
 ])raetic<' of the e!iui-cli in .liidea. I'lut as the chuivh at 
 Corinth was douhtless made up mostly of the heathen 
 id(d-W(irshiper> : ami a- the priestesses jirayed or deliv- 
 ereil their oi'acles hai'e-heade(l. or with dishe\cle(l liair. 
 it >eem> to have eonriised these eoiiverts, and led to 
 lontention. thus necessitating the apostle's teaching as 
 we have it recorded. 
 
 Some maintain tiiat n;itnre lias supplieil the cover- 
 ing insisted on hy the apostle hy giving to the woman a 
 more luxuriant growth of hair than to the man. If the 
 hair is that coverinu', and if it was the custom as said of 
 
110 Head- Covering in Worship. 
 
 tlie Jews, and of the })eople of the province of Achaia, 
 in wliK'li Corinth was situated, that the women wore 
 long liair, what force of meaning could we attach to the 
 aj)ostle's words when he says. "If the woman be not cov- 
 ered, let her also be shorn; but if it be a shame for a 
 woman to be shaven or shorn. Id her he covered f" Is it 
 not plain that if the hair is that covering, then she is 
 always covered? And the apostle could not have said 
 under any conditions, "Let her be covered." But as 
 woman has almost universally followed the custom of 
 wearing long hair, being sensible of what the apostle has 
 said, that "it is a glory to her," it is evident from this 
 fact, and from the apostle's reasoning throughout, that 
 the covering he insists upon is an artificial one. 
 
 Again the apostle's remark, "For this cause ought 
 the woman to have power on her head," expresses beyond 
 doubt that another covering besides the hair is meant. 
 The marginal reading is, "That is, a covering in sign." 
 Both in the Old and the New Testament the signs and 
 tokens of things are sometimes called by the things them- 
 selves ; as circumcision is called the covenant in Gen. 
 17:10-13, though we know it is only the sign of it. 
 Hence the marginal reading, that she should have a sym- 
 bol of power on her head. Though her hair "is a glory 
 to her," yet it is nowhere said that it is a sign of power ; 
 hence the apostle must have reference to an artificial 
 covering. 
 
 What the ajjostle writes in the tenth verse would all 
 a|)ply to woman's relation to Christ; and may he not in 
 this sign of power have designed to express, by a visible 
 
.■4 Sj[i^fi of Pozcer, Noi of Sub/cciiou. HI 
 
 t<ik«'ti, tlir iiicstinialilc Itlcssiii^s acci-iiiiii;- t liri>ii;;li tho 
 ali'iifiiiciil ? W'niiiaii r<'(l('('iiH'<l is restored t«> Iht priiiii- 
 ti\p ^tale ami relalinii lo man. llial of e(|iialily in the 
 spirit I'.al life. \\'e are eiieouraged in tliis \ iew Wy what 
 the apesl le writes in (iai. ;! ril . 'iS : "l*'(ir as many of you 
 as have heen hapti/.i'd into Chi'ist ha\c put on Christ. 
 There is neither .lew nm- (ireek. thei'e is neitlier homl nor 
 fi'ee, there is neithei' male nor female; for ye are all out; 
 in .lesiis ( 'hri>t."" 
 
 In this connect ion it niiirhl he well to say. tliat if 
 woman is a n^Hection of "the L';lorv of man." and tlie re- 
 lation of woman to man i> thai of mail to ('hi'ist. is it 
 not incumhent upon e\ery Christian man to recognize 
 the propriety of \\\> deporting him>elf so that he may be 
 worthy of all the apostle's e.\|iressioiis in regard to this 
 relation? And shouhj he not. when he views this token 
 of these relations as ddineil hy the a|t<»stle. be a.< miich 
 impressed witii a sense of dnty to stri\(' to maintain that 
 token al>ove reproiieh, as are those w ho wear it ? 
 
 An objection is based on the gionnd that the c<iver- 
 ing is e\pres<i\(' of suhmission. ami. therefore, applies 
 only to married women. That the a|)(»stle. in ihe tentli 
 verse, teaches a jirinciple in the covering of the head 
 independent of the common use and expression of the 
 veil, as in tlie fifth verse, is evident from tlie word power 
 in the tenth verse being e.roiisinn in the original, from 
 fxoiisiri. a sign of power or authority, while in the fifth 
 \('rM'. the \cilingor co\ei-ing is ex])ressiHl by hidihihiphi, 
 which is ex])ressive of sul)jection. Besides, Greek schol- 
 ars sav tluit nowhere h\ thy Xcw Testament is exuusia 
 
112 Head- Covering in Worship. 
 
 used to express subjection. In addition to this we will 
 notice tliat Paul makes no distinction, as he refers neith- 
 er to tlie niarrietl nor to the unmarried rehition in this 
 text. What he teaclies is a]»|)licahle to both alike. He 
 defines tlie relation oT woman to man; and if in this 
 rehition is inxohed the rehition of the wife to the hus- 
 band, yet this in no way elfects tlie ol)ject lie has in view. 
 He asserts that ""Eccnj ivoiitan tliat prayeth or ])ro])he- 
 sieth with lier liead uncovered dishonoreth her head," 
 tliat is num. for she is tlie reflection of his glory. He 
 follows this in the tenth verse l)y his conclusion, ''For 
 this cause ought the woman to have power on her head 
 because of the angels." Whatever may be implied by the 
 angels has reference to every Christian woman alike, 
 regardless of her social relation, l)ecause this applies to 
 her spiritual relation, and to the spiritual agencies. 
 
 Some who recognize the propriety of the covering 
 object to the continuous wearing of it, since the apostle's 
 teaching limits its use to times of ]n-aying and prophesy- 
 ing. I f it is ex]»ressive of a condition and relation that are 
 continuous, then it is consistent that it l»e worn at all 
 times: foi' praying and i)ro|)hesying are continuous, and 
 not limited to times and seasons. 
 
 Sometimes even those ])rofessing godliness com])lain 
 of some of the teachings of Paul in relation to woman, 
 and seem to lie persuaded. in their minds that they are 
 only the expression of his own convictions. But we 
 should accept that Paul was conscious of the responsibil- 
 ity of tlioM' \v]u) teach (iod's word, and the reward of 
 those who "'add to" or "take away from" the word of the 
 
// Can Have, But One Purpose. 113 
 
 Lord, and that lie was the chief of the apostles, and a 
 most faithful and self-sacrificing servant of the Lord. 
 Recognizing as he did that the social relation of man to 
 woman, and woman to man was not changed by the 
 atonement, his teachings always defined the respective 
 duties of each in respect to the other and to the church, 
 as under this relation. 
 
 We can not conrlude otherwise than that the apostle 
 plainly teaches that if the woman wilfully discards the 
 covering which God has appointed as proper, then she 
 should also be divested of the covering which nature has 
 given; but adds, if this be a shame, "lot her l)e covered." 
 So we should accept that it is incumbent on the believing 
 woman to submit to God's ordinance, as taught by the 
 apostle, which in love she will ever feel constrained to do. 
 
 As to what the covering should be. we are not 
 taught ; but all gospel teaching would indicate that it 
 sh.ould not be anything that might be used to gratify the 
 pride and vanity of our sinful flesh. According to the 
 apostle's words it is to be a sign of power. Nothing can 
 be recognized as this sign, that has any other design or 
 use. Nations have their ensigns, and even ]\Ioses bad 
 his (Num. 2:3-25) ; and societies and officers have their 
 badges; but they serve their one purpose, and are always 
 so recognized. Hence anything that is worn for other 
 purposes will not answer the design of this token. Neith- 
 er is it a token of subjection, as is the veil in some 
 countries, but a sign of power ; and for this reason should 
 have this distinction. It is only befitting that for whicli 
 it is worn, and that which it expresses. But uniformity 
 
114 Head- Covering in 'Worship. 
 
 of custom and style, which is always becoming believers, 
 is especially fitting in the head-cover, as it is an evi- 
 dence of love and unity, and tends to strengthen the 
 bonds that bind the hearts in one. 
 
 Sobriety, m.odestj^ a retired disposition, and a meek 
 and quiet spirit are befitting every follower of Christ, 
 but they are especially so to woman. The wearing of 
 the head-cover is expressive of the union of the soul with 
 Christ, which implies a separation from, and a renunci- 
 ation of the follies, gayeties and idle pastimes of the 
 world; and it is also expressive of a spirit of devotion. 
 It is a protection to Christian women, and especially so 
 to the 3^oung, as it reminds them of their profession, 
 and being a token of piety, often quickens conviction 
 when exposed to the enticements of the world. 
 
 There is no saving virtue in the head-cover, as it 
 confers no righteousness ; but to a sincere person it is a 
 constant reminder of the high calling to shine as a light 
 in a wicked world, and of the inconsistency of any con- 
 duct at variance with the outward sign, which implies 
 submission, resignation, faith, love and obedience to 
 Christ. 
 
 Since the apostle so impressively enjoined the head- 
 cover, and since we recognize the edification and fitness 
 of the sam-e, every believing woman should willingly 
 submit to the teaching of the apostle, although it is a 
 cross to proud nature. 
 
SEPARATION FROM UNFAITHFUL WORSHIP. 
 
 "Tf there come any unto you, and bring ml this 
 doctrine receive him not into your liousc, neither bid 
 him Tiod's speed ; for he that biddelli him God's speed 
 ii- partaker of his evil deeds." (2 Jno. 1:10). "Be ye 
 not unequally yoked together with unbelievers; for what 
 fellowship has righteousness with unrighteousness and 
 what communion hath light with darkness." (2 Cor. 
 (i:14.) ''Wherefore come out from among them, and 
 be ye separate, saith the Lord, and touch not the un- 
 clean thing; and T will receive you, and will be a Father 
 unto you. and ye sliall be my sons and daughters, saith 
 the Lord Almighty." (2 Cor. 0:17.18.) 
 
 In the creation God separated the light from the 
 darkness ; so naturally light and darkness have no com- 
 munion. The same is true in the spiritiuil creation and 
 kingdom of God. Christ is the spiritual light of the 
 world. All the sjiiritual light the world has had from 
 the beginning came through this divine source; and 
 notably that which was foretoTd by the prophets. "The 
 people that walked in darkness have seeen a great light; 
 they that dwell in the land of the shadow of death, upon 
 them hath the light shined." (Tsaiah 9:2.) "For, be- 
 hold, the darkness shall cover the earth, and gross dark- 
 ness the people ; but the Lord shall arise upon thee, and 
 his glory shall be seen upon thee. And the Gentiles 
 shall come to thy light, and kings to the brightness of 
 thy rising." (Isaiah GO :2, 3.) The testimony of Christ 
 
116 Separation From Unfaithful Worship. 
 
 himself is, "I am the light of the world ; he that follow- 
 eth me shall not walk in darkness, but shall have the 
 light of life." It is apparent that all who believe in 
 Christ are brought into the. true light, of which they give 
 evidence by their obedience to his commands. This is 
 affirmed by the apostle John : "Whosoever transgressoth, 
 and abideth not in the doctrine of Christ hath not God. 
 He that abideth in the doctrine of Christ, he hath both 
 the Father and the Son." (2 John, 9.) Again, "If we 
 say that we have fellowship with him, and walk in dark- 
 ness, we lie, and do not the truth ; but if we walk in the 
 light, as he is in the light, we have fellowship one with 
 another, and the blood of Jesus Christ his Son cleanseth 
 us from all sin." (1 John, 1:6,7.) 
 
 Since light and darkness have no communion, it is 
 manifest that those who walk in the light cannot con- 
 sistently join in the worship of those who walk in dar!v- 
 ness. It is contrary to the divine order. All who pos- 
 sess the love of God obey his word. "If ye love me 
 keep my commandments." Disobedience to the com- 
 mands of Christ is darkness. We have endeavored to 
 produce scriptural testimony in support of the views 
 we have presented upon the several subjects embraced in 
 this work, and if these are orthodox, vindicating at^ they 
 do a united, defenseless, non-worldly church, then they 
 who oppose them are in opposition to light, and they 
 who reject them are transgressors of the doctrine of 
 Christ, and are in darkness ; and how can a truly enlight- 
 ened person join in the worship of such. The language 
 of the apostle is very impressive. "If we say that we 
 
No Communion with Darkness. 117 
 
 have fellowship with him, and walk in darkness, we lie, 
 and do not the truth." And again, "Have no fellowship 
 with the unfruitful works of darkness, but rather reprove 
 them." "For whosoever biddeth him God's speed is par- 
 taker of his evil deeds." 
 
 All spiritually enlightened persons have proven 
 the will of God, and have found that it consists in 
 obedience to his revealed word, the Gospel of Christ; 
 and, therefore, they are constrained through love to 
 refuse to join in the worship of those who are not found 
 in obedjence to the gospel. Joining in the worship of 
 those who disobey the doctrine of Christ evinces either a 
 lack of true knowledge of the will of God, or wilful 
 hypocrisy. Every regenerated person loves his neighbor 
 with an unfailing love, desiring his spiritual and tem- 
 poral happiness. Since love worketh no ill to his neigh- 
 bor, he will apprise him of any danger to which he may 
 see him exposed ; for no error is so fatal as that of pro- 
 fessing and believing that one is a child of God, and an 
 heir of heaven, while yet groping in darkness. It is 
 possible that one can feel confident of being admitted 
 into the kingdom of everlasting glory, and yet be mis- 
 taken. "If the light that is in you be darkness, how 
 great is that darkness." Such was the state of the 
 Pharisees, as our Savior so fully testified. The true 
 test of the soul's being possessed by the divine life is its 
 obedience through love : "If ye love me, keep my com- 
 mandments." 
 
 The people of God were from the beginning separa- 
 ted from the world. Abraham was called out of his 
 
118 Separation From Unfaithful U'orship. 
 
 • 
 
 father's house; and in obedience to the divine call he for- 
 sook his kindred, and obeyed the Lord. Israel was not 
 at liberty to join in worshi^D with any strange nation; 
 and if a prophet arose among them who taught contrary 
 to their law, they were not to hearken to his words. The 
 separation was typified by Israel as a chosen people or 
 nation. Under their law the unequal yoking of differ- 
 ent animals was forbidden; also the sowing of a field 
 with mingled seed, and wearing garments mingled of 
 wool and linen, (Lev. 19:19), which typified separation 
 from the world. These prohil)itions are figurative, but 
 replete with instruction, and no doubt are designed for 
 the enlightenment of believers under the new dispensa- 
 tion. They may fittingly signify that the faithful should 
 not be yoked with the unfaithful, or the truly enlight- 
 ened with the spiritually blind, as Paul teaches in 2 Cor. 
 6:14-16. 
 
 The jealousy of the Lord over Israel is manifest in 
 regard to their forming alliances with the Gentiles. 
 They were to dwell alone, and not to be reckoned among 
 the nations. The Lord is no less jealous now of his 
 spiritual Israel. Christ says, "Ye are not of the world; 
 I have chosen you oat of the world;" hence the Christian 
 to be true to his espousals can form no alliances, nor 
 make no compromises with tlie spirit of the world, 
 whether it is that wbich he finds in his flesh, or that 
 which is without, or whether it is that he finds much 
 of in the popular professions of religion. And as the 
 Lord ever rebuked those in Israel who attempted to 
 teach a perversion of his statutes, thus showing that 
 
Moral Ethics of Israel Typical. \ 119 
 
 they ''Hated instruction,"' and warned his people against 
 them ; so under the gospel dispensation he frequently and 
 earnestly warns his followers to beware of false teachers 
 and unfaithful disciples, and bids them to withdraw 
 from them. How fully does all this reprove the prac- 
 tice of joining in the worship of, and comforting those 
 who do not accept and obey the entire gospel of the king- 
 dom of Christ ; and how completely it rebukes those who 
 justify this practice upon the ground that good may 
 come from having fellowship with such. 
 
 "Whatsoever parteth the hoof, and is cloven-footed, 
 and cheweth the cud, among beasts, that shall ye eat." 
 (Lev. 11 :3.) Parting the hoof very aptly represents 
 separation from the world, and from all manner of sin; 
 and chewing the cud typifies a serious reading of, and 
 meditation upon the word of life, or Gospel of Christ, 
 such as the apostle's precepts : "Let every one that 
 nameth the name of Christ depart from iniquity:" 
 "Let the word of Christ dwell in you richly." The 
 Israelites were not only forbidden to eat the fie&h of 
 unclean animals, but they were not allowed to touch their 
 dead bodies. All these figurative precepts are far reach- 
 ing, and abound with spiritual instruction. When there 
 is a comparison made between the nature and disposition 
 of the two classes of animals, it impresses the mind with 
 what a Christian is to cherish, and what he is to avoid. 
 
 The foundation and ground of the outward separa- 
 iion is the inward separation of the heart from all un- 
 righteousness, both open and concealed. The oittward 
 separation from the idle pastimes of the world, and from 
 
120 Separation From Unjaithful Worship. 
 
 false worship, without the inward separation, would 
 be hypo3risy, and be displeasing to the Lord. All 
 Christians are under a most solemn obligation to sepa- 
 rate from all iniquity. They can make no covenants nor 
 compromises with it. They will demonstrate the higher 
 life by a separation from the worldly life — the spirit 
 of the world ; and will cherish purity of heart and sanc- 
 tity of spirit. They are born again, and are partakers 
 of the divine nature, and love what God loves, and hate 
 what he hates. Therefore, they separate from the cor- 
 ruptions, contentions, pride and follies of this world. 
 If they should through weakness be betrayed into an 
 unchristian act, they confess it, condemn it, and repent 
 of it. How can they countenance that in others which 
 they condemn in themselves. How then can they join in 
 the worship of those who engage in litigation, and often 
 live in contention and strife, when they ever feel con- 
 strained to testify against such deeds as unchristian? Or 
 how can they consistently and conscientiously bid God's 
 speed to those who are upon erring ways? 
 
 It has frequently been remarked that the right Avay 
 to purify the profession of religion is to mingle with the 
 churches, take part in their services, set them a good 
 example, and teach them the good and right way. Such 
 reasoning is plausible, but it is not scriptural. The 
 language of the scripture is, "Come out from among 
 them;" "Mark them which cause divisions and offenses 
 contrary to the doctrine which ye have learned, and 
 avoid them." If a member of any of the many so-called 
 churches should awaken to a true knowledge of the 
 
No Concord, Must be Separate. 121 
 
 requirements of the gospel, and should insist upon obedi- 
 ence to the commandments of Christ and of his apostles, 
 he would discover that he could accomplish nothing, 
 since they have not the princi])le and foundation of the 
 sanng doctrine of Christ; and so he would be necessi- 
 tated to come out from among them, and they would 
 also gladly part from his company as a church-member. 
 Such a person would be of as little use to them as the 
 ark of the covenant was to the Philistines. It became 
 an affliction to them, and they were anxious to be reliev- 
 ed of its presence. "Can two walk together except they 
 be agreed?" (Amos 3:3.) Weighty words these of the 
 prophet. Israel and the Lord were not in accord, and 
 how could they walk together? How could Israel reas- 
 onably expect God's presence and support unless they 
 walked in his statutes, which was to walk with hun? 
 Even so now, if we would walk with the Lord, we must 
 walk in gospel order — walk in His steps. He recognizes 
 such only; and his promises are to them. Then how 
 could a faithful soul join in the service of any who do 
 not honor the whole counsel of God, and yet be accept- 
 able to him ? 
 
 In worldly trades and professions there are certain 
 principles involved which those must acquire who wish 
 to engage in them with a prospect of success; for if they 
 do not have the principles, they cannot comprehend the 
 system. And in order to labor in harmony, they must 
 agree, which they cannot unless they work by the same 
 rule based on the same principles. In the medical 
 profession there are different systems of practice based 
 
122 Separation From Unfaithful Worship. 
 
 upon clifTerent princiitles. Those of the same school or 
 system can work in harmony, hut those of opposite sys- 
 tems cannot. Although laboring for the same end, they 
 cannot consistently consult together; neither can they 
 jointly administer medicines. "Can two walk together 
 except they be agreed?" 
 
 Two persons professing to be Christians, holding 
 such opposite views as the following must be possessed of 
 different principles. The pojjular view is, The division 
 of professed Christians into many denominations is ad- 
 missible, as is also the waging of just wars, the prosecu- 
 tion at law in behalf of justice, the swearing of legal 
 oaths, infant church-membership, and conformity to the 
 world in living in the pride of life. The other view 
 is A Christian cannot consistently serve as a soldier, 
 he cannot sue at law in defense of his reputation and 
 property, he cannot swear a legal oath, and cannot con- 
 form to this vain world in its customs and pastimes, nor 
 are infants proper -subjects for church membership. 
 Two persons entertaining such opposite views can not 
 both be right, and therefore cannot consistently worship 
 together. If it is right for the one to hold to the latter 
 sentiments, then he should be constrained through love 
 to refuse to join in the worship of the other holding to 
 the former ground, for his conviction and awakening, in 
 the hope of his better enlightenment. 
 
 ^■'Wherefore my dearly beloved flee from idolatry." 
 (1 Cor. 10:14.) All professed Christians admit that 
 joining in idol-worship is wrong and displeasing to the 
 Lord ; but they assert there is no idol- worship now among 
 
True Spirit of Devotion. Vl% 
 
 professed Christians, since they all recognize the only 
 true God, Crealor of heaven and earth, and Jesus Christ 
 the Son of God, as the Savior of sinners. Nevertheless, 
 all unregenerate persons are spiritual idolators, since 
 they serve the creature and love the world ; and the love 
 of the Father is not in them. The fact of a persson di- 
 recting his prayer to Clirist does not constitute him a 
 Christian. To be a Christian one must have the spirit 
 of Christ, which is the spiritual life of the Christian ; for 
 that life is nourished by every ^^■o^d that proceeds out of 
 the mouth of God; and that Spirit of truth will separate 
 every child of God from the spirit of the world and its 
 idle workers, and lead him in obedience to every scrip- 
 tural injunction. 
 
 The heathen directing his petition to an idol, and 
 the nominal Christian his petition to God, (being yet in 
 his sins) are of the same religion, since they fulfil the 
 same unmortiiied fleshly desires. Worship directed to 
 different objects, while the worshipers have unregener- 
 ated hearts, leaves them in the same relation to God, as 
 it does not in any way affect their spiritual state. Two 
 persons, both living after the flesh, the one a professed 
 worshiper of God, the other a devotee of Buddha, are 
 nevertheless, both enemies to the truth and to God, since 
 they are led by the same spirit, and are fulfilling the de- 
 sires of their fallen nature. Those who reject the 
 grace of God and continue to live in opposition to the 
 life and doctrine of Christ, are as much his enemies as 
 those were who crucified him. These crucified him 
 outwardly or personally; and those crucify him inward- 
 
l34 Separation From Unfaithful Worship. 
 
 ly or in spirit, by rejecting his grace and holy truth, 
 Judas kissed Christ and said, "Hail, Master," and thus 
 betrayed him; and those who profess to love him, and 
 shut him out of their hearts by not suffering his spirit 
 to rule them, because they love the friendship of the 
 world, and the praise of man, and the pleasures of sin, 
 more than the virtues of Christ, are guilty of crucifying 
 him afresh. It is quite evident that the open idolator, 
 and the professed unregenrate Christian are of the same 
 religion; and are, therefore, both idolaters, serving the 
 prince of darkness. Christians will separate from the 
 worship of such out of love, as a testimony against their 
 disobedience. 
 
 It did not avail when the Jews set up the claim 
 of being Abraham's children, because they did not the 
 works of Abraham; neither did it avail that they pro- 
 fessed that God was their Father, while their hearts were 
 filled with malice and wickedness. Jesus answered them, 
 "If ye were Abraham's children, ye would do the works 
 of Abraham ;" and, "If God wore your Father ye would 
 love me, for I proceeded forth and came from God." 
 They were Abraham's lineal descendants, and were pro- 
 fessed worshipers of the God of Israel ; b^^t their hearts 
 were not right, and, therefore, their worship and ser- 
 vice was idolatry. Jesus charged them with being in 
 the service of the devil : "Ye are of your father the devil, 
 and the lusts of your father ye will do." 
 
 It is evident that any one void of the love of God, 
 though he profess to be a believer in Jesus Christ, is not 
 an acceptable worshiper. The prophet Isaiah refers 
 
God will Reject Such. 126 
 
 to the solemn assembly of the Jews, how they oftered 
 sacrifices and burnt ofl'erings, and spread out their hands 
 toward the Lord,, and raised their voices in solemn pray- 
 er ; yet the Lord declared he would not smell into 
 their solenm assemblies; and when they spread forth 
 their hands, he will hide his faoe from them; and when 
 they make many prayers, he will not hear. (Isaiah 
 1:11-15.) Why did the Lord reject their service? It 
 was not because thev wore not zealous in worship. Why 
 then could he not accept it? Because they were diso- 
 bedient. So it is at the present time. "Not every one 
 that saith unto me, Lord, Lord, shall enter into the 
 kingdom of heaven; but he that doeUx the will of my 
 Father which is in heaven.'' 
 
 From the foregoing testimonies it is evident that 
 all worship is not acceptable to God; and that it is not 
 only not acceptable to him, but that much of it is an 
 abomination to him. This being the case, it is evident 
 that God's children cannot consistently join m any wor- 
 ship or religious service that is not in agreement with 
 scripture testimony. "Many will say to me m that 
 dav Lord. Lord, have we not prophesied in thy namer 
 and in thv name have cast out devils? and in thy name 
 done manv wonderful works? And then will I profess 
 unto them, I never knew you; depart from me, ye thai 
 work iniquity." (Hatt. 7 :22, 23.) Here the allusion is 
 not to idol worshipers, but to professed, zealous worship- 
 er. of the true God. Can the ciiildren of God counten- 
 ance what he reproves? Surely not. Therefore, they 
 are impelled by true charity to withdraw from all wor- 
 
126 Separation From Unjaith/nl Worship. 
 
 ship that disagrees with gospel requirements. Israel 
 had this test for the prophets: If there arose among 
 them a propliet who gave them a sign or wonder, and 
 the sign or wonder came to pass, but the prophet taught 
 the worship of other gods, then they were not to heark- 
 en to his words. Under the law those who taught the 
 people obedience to the law, and directed them into 
 truth and righteousness, were true prophets. Those who 
 flattered the princes and the priests in their disolx-jienco, 
 and promised peace contrary to the law of God, were 
 false prophets, and were avoided by all the faithful of 
 Israel. Elijah and the seven thousand unknown to him 
 who had not kissed Baal, nor bowed their knees to him, 
 stood aloof from the popular homage paid him. 
 
 Christ's instructions were, "Beware of false proph- 
 ets which come to you in sheep's clothing, but inwardly 
 they are ravening wolves. Ye shall know them l.-y their 
 fruits." The sheep's clothing is the profession of faith 
 in Christ and of obedience to his word. It conveys the 
 idea of sanctity, and of harmlessness. A preacher may 
 appear blameless in his walk and conversation; and. 
 manifest a zeal for the conversion of souls by directing 
 the people to Jesus Christ, the Savior of sinners, and 
 teaching them to place their whole confidence in his 
 blood and righteousness, and yet be a false prophet. If 
 he does not lead the people by teaching and by example 
 in faithful obedience to all the commandments of the 
 Lord Jesus, he surely coMaforts them in their sins. There 
 are many intelligent, honorable, and most worthy men 
 who fill the office of the ministry, who teach that it 
 
Divisions arc Encouraged. 127 
 
 does not inatter to wliat chi'rch or denominatiou a per- 
 son belongs, if he is onl}^ sincere, then he is a good 
 Christian. Such teaching is contrary to sound doctrine, 
 and en-jourages divisions. The apostle writes, "^lark 
 them whicli cause divisions and offences contrary to the 
 doctrine ye have learned and avoid them." We have 
 previously endeavored to demonstrate the unity of the 
 church. It is either correct or incorrect that all the 
 redeemed of the Lord are united in faith, doctrine and 
 practice, and constitute one united church. If it can 
 be demonstrated by the Scriptures that Christ came to 
 destroy the works of the devil, to recreate man after 
 the image of him who did create him in the beginning, 
 to giv^e him power to become a son of God, and to unite 
 all the children of God together, one and inseparable, 
 then those who oppose the doctrine of unity are not 
 faithful witnesses of Christ. But this position is very 
 offensive to many worthy and learned persons. To them 
 it evinces a lack of intelligence and of charity ; and 
 they take it as an evidence of narrow-mindedness, if 
 not of self-righteousness. But notwithstanding these 
 views of our friends, the word of the Lord stands firm, 
 and will l">e our judge at the last and coming day. 
 
 If the cliurch of Christ may consist of two separate 
 and distinct organizations, not united in faith, doctrine 
 and worship, then it may consist of a thousand separate 
 organizations. Some of our friends even claim that 
 divisions are advantageous; that they stimulate effort for 
 the conversion of sinners, and serve as an accommoda- 
 tion to differences of opinion entertained by different 
 
128 Separation From Uiifaithfzil Worship. 
 
 persons. But we would ask, which way should the ac- 
 commodation he? Shonld those who seek salvation ac- 
 commodate themselves to gospci requirements, according 
 to Clirist's teaching, '"If any man will come after me, 
 let him deny hiinself, and take up his cross daily and 
 follow me?'"' Or should they he encouraged to helieve 
 that the word of the Lord Avill yield to a3commodato 
 itself to their opinion? These popular and apparently 
 reasonable views stand in hold o]jposition to plain gospel 
 teaching and those who maintain tliem are not spirit- 
 ually enlightened ; they are false propliets. and are to 
 be avoided. No one i? a true proplict who does not 
 teach and enforce obedience to all tlie commandments 
 of Christ and his apostles, and tb.at not in the letter, 
 but in the spirit. 
 
 T<! it not" rcmarl;able tl-at in tin's profpssodly en- 
 lightened a2"e learned theoloo-jans regard so little the 
 plain teacliings of the iSTew Testament? Tt assuredly 
 teaches that the church of Christ is one united body, the 
 same in faith and practice Avh^rov^r it exists ; and it 
 enjoins upon the ministry the resf^onsihle duty of labor- 
 ing, without respect of persons, to kco^) it pure in love 
 and unity. It enforces the non-worldly hfe. for Chris- 
 tians are chosen out of the world ; tbey do not conform 
 tc its vain fashions, nor indulge in foolish talking and 
 in idle pastimes, which tend only to the gratification of 
 the carnal nature ; nor take part in the temporal gov- 
 ernment; not practice coercion or violence; nor resist 
 evil; but suffer passively for well doing; thus following 
 the footsteps of their Master. 
 
The Shepherd and His Sheep. 129 
 
 There is much time wasted in attending places of 
 amusement, and in the preparation of gay attire for the 
 perishable body. These things are the invention of the 
 carnal mind, and persons who have experienced the 
 power of redemption by being spiritually baptized into 
 Christ's death, and have thereby been raised to newness 
 of life, will not waste their time in vain conversation, nor 
 adorn their perishable bodies to gratify the pride of life, 
 in attempting to draw admiration to themselves. Among 
 the great mass of professors of religion at the present 
 time, there is no question as to liberty in dress, furnish- 
 ing of houses, and indulging in light-minded conversa- 
 tion, called pleasantry. The members of most churches 
 have unlimited privileges in these things. Ministers 
 give encouragement to their flocks by their example. 
 They dress according to the ever changing fashions, 
 live in finely furnished houses; engage freely in mirth- 
 ful conversation, and attend the theatre, and other pub- 
 lic amusements, join the lodges, and in about every way 
 follow the worldly life in these things. Wlien Tetsel 
 sold indulgencies to whoever would buy, Luther's soul 
 was stirred within him, and he rose up in his might 
 against it ; but do not the general practices of the minis- 
 try of today in reality license every member of their 
 churches to do just as they are doing? And how can 
 it be otherwise under these conditions than that the 
 church and the world have their interests in common 
 in altogether too many ways. 
 
 In the consideration of the worldliness of the popu- 
 lar churches, we are led to the important inquiry: 
 
130 Separation From Unfaithful Worship. 
 
 Where is the humility, meekness, peace and non-world- 
 liness of primitive Christianity? Where is the dividing 
 line between the church and the world? The popular 
 church of today bears the spirit and life of the world. 
 "They that are after the flesh do mind the things of the 
 flesh." (Eom. 8:5.) If the foregoing representation oi 
 the popular churches is correct, then their worship is 
 not acceptable to God; and, in consequence, his child- 
 ren will separate from it. "And wh.en he putteth forth 
 his own sheep, he goeth before them, and the sheep 
 follow him, for they know his voice. And a stranger 
 will they not follow, but will flee from him ; for they 
 know not the voice of strangers." (John 10:4, 5.) "As 
 my Father hath sent me, even so I send you." (John 
 20:31.) All faithful ministers are shepherds watching 
 over the flock. They have the spirit of their ]\'[aster; 
 tliey teach what he taught, and love what he loves. He 
 was the great Shepherd who gave his life for the sheep. 
 The ministers sent by him serve the church out of love, 
 and not for money, nor for any worldly consideration. ^ 
 Such faithful pastors the sheep hear and obey, for they 
 know their voice ; but the voice of a stranger they know 
 not; they flee from him. The pastor who sanctions di- 
 visions, self defense, litigation, conformity to the world, 
 the retention of known sinners in the church, is a stran- 
 ger that enlightened believers will i^ot hear. The prin- 
 ciple of the separation being love, it influences all who 
 possess it to stand by the word of God, and to uphold 
 and defend it by all means consonant with love, even to 
 the extent of separating from all forms of worship not 
 
Love The True Basis. 131 
 
 ir harmony with the doctrine of Christ. They are con- 
 strained through love to prayerfully and conscientiously 
 lay off this testimony for the awakening and salvation 
 of those who are in error. Christ said to his disciples, 
 "And it shall turn to you for a testimony." (Luke 
 21:13.) This is the object of Christians separating 
 from all worship not bearing fruits consistent with liv- 
 ing, saving faith. 
 
 \¥liencver any one unites in worship with another, 
 he gives evidence of approval, and bids him God's speed. 
 Such action savors of unfaithfulness and darkness when 
 there is no unity. Quite recently we heard it advoca- 
 ted that if a member of any of the so-called orthodox 
 churches does wliat is right, is morally honest, kind, 
 charital)le, and a devoted worshiper, he is certainly a 
 Christian, even if some of his brethren do not live Chris- 
 tian lives; and that he may partake communion with 
 them without doing wrong. Such teaching sounds well, 
 but it encourages evil, and is contrary to many plain 
 commands of the New Testament, among which are 
 those found in Matt. 18 :15-19, 1 Cor. 5 :4-13, 2 Thess. 
 3:11-15, and 3:6. Those who teach such doctrine are 
 corruptors of the pure doctrine of Christ, and, conse- 
 quently, are deceivers and false prophets; and Chris- 
 tians will not hear them. For it is quite evident from 
 God's word that any body of people assuming to partake 
 of the Lord's holy communion express thereby that 
 they are in spiritual union and fellowship with Christ 
 and with one another; and if saints and sinners partake 
 together they belie what they represent, dishonor God 
 
132 Separation From Unfaithful Worship. 
 
 and his ordinance, and bring condemnation upon them- 
 selves according to Paul in 1 Cor. 11 :27-29. 
 
 Attendance at, and giving audience to an}^ public 
 service is an expression of approval; just as those who 
 attend public amusements do by their presence give 
 evidence of their approval of them. "\\Tien a professed 
 Christian attends a public meeting where religious ser- 
 vices are performed, his presence is evidence that he rec- 
 ognizes the service as beneficial to souls, and promotive 
 of God's honor, and he thereb}'^ bids it God's speed. How 
 can any one who is enlightened take such liberty unless 
 he recognizes the worshipers as sound in faith and doc- 
 trine ? 
 
 Not hearing unfaithful preachers is of scriptural 
 authority. It is a deed of love designed to beget reflec- 
 tion, and effect amendment of life in those from whom 
 we separate. Jesus Christ is the spiritual Bridegroom, 
 and the church is the bride. She must be perfect in 
 love and obedience. If she falls in love with the world, 
 and Jier affections become divided, he will reject her. 
 "Ye cannot serve God and Mammon," "Ye adulterers 
 and adulteresses, know ye not that the friendship of the 
 world is enmity with God?" (James 4:4.) These were 
 not natural adulterers; but any one who professes to 
 be a member of Christ's body as his bride, and at the 
 same time courts the friendship of the world ; seeking 
 honor, and slighting his convictions of duty, because of 
 worldly advantages, is guilty spiritually of committing 
 adultery with the harlot of this world. The church of 
 Christ must, therefore, be loyal to her Bridegroom. She 
 
Why we Separate From The Plain Churches. 133 
 
 will not trifle with the spirit of worldly religion, and 
 contaminate herself. She cannot hear the voice of stran- 
 gers, for the chaste bride is true to her husband, and 
 spurns the flattery and caresses of strangers. This can 
 truly be said of the thousands of martyrs of the six- 
 teenth century, whose lives were most exemplary, as ac- 
 Imowledged by their enemies. They conscientiously re- 
 fused to hear the preachers whom they did not recognize 
 ab miiiisters of Christ, and exposed the unscriptural doc- 
 trines and practices of the prevailing churches, and 
 thus forfeited their lives for this testimony of Jesus. 
 
 It may occur to some of our friends that there are 
 many churches professing non-resistance, who do not 
 conform to the world in its pride and lightmindedness, 
 and who observe strict moral discipline. You may ask, 
 why separate from such? For the following reasons: 
 First, they do not recognize unity, or that there can be 
 but one church of Christ united in faith and practice, 
 the same Avherever it exists. Secondly, they do not 
 hold sound views upon the doctrine of non-resistance, 
 for they tolerate litigation and self-defense before the 
 courts in some cases; and some vote and hold oflBces 
 under the civil government, which no non-resistant can 
 consistently do ; and they also become members of char- 
 tered corporations, thus making themselves liable for 
 the actions of such bodies. Thirdly, they unite in 
 preaching and worshiping with those to whom they re- 
 fuse communion. And yet many of these testify pri- 
 vately and publicly, by word at least, against the popu- 
 lar churches and their ministry, and manifest a lack of 
 
134 Separation From Unjaith/ul Worship. 
 
 confidence in their works; still tliey preach with them, 
 and bow with them in worship, and some make an effort 
 to hear them on special occasions. This at least is 
 inconsistency if not hypocrisy. Some of the ministers 
 justify themselves in this liberty, because they do not 
 regard them, nor call them brethren. That is, they 
 preach with them, notably at funerals, and join with 
 them in prayer, but do not publicly acknowledge them 
 as brethren. This they refuse to do because the popular 
 preachers justify infant baptism, swearing of oaths, and 
 self-defense. But why not call them brethren? Do 
 they not regard them as ministers of Christ directing 
 a dying world in the way of life? If not, why do they 
 stand side by side with them in the capacity of minis- 
 ters of Christ? Why do they w^orsliip together in the 
 attitude of prayer ? Such liberty surely gives encourage- 
 ment to the hearers to believe that such prjeachers are 
 called of God to minister in his word. But if they rec- 
 ognize those with whom they preach, and with whom 
 they join in worship, as ministers of Christ, they do a 
 great wrong by refusing publicly to recognize them as 
 brethren. 
 
 Some of the ministers of the plain denominations 
 give as a reason for preaching with those with whom 
 they are not united in doctrine, that they are solicited by 
 friends to do so, or, in other words, are called ; and that 
 it is the duty of a minister to obey when called. It 
 should, however, be borne in mind that it is the duty of 
 a minister of Christ to declare the whole counsel of 
 God; and it undoubtedly is his duty to go when he is 
 
They Are Not Consistent. 135 
 
 called, but upon conditions that no restraint is imposed 
 upon him, and that he be left free to obey his conviction 
 of duty. If these were sincere in their profession, they 
 would be necessitated, when called to preach with those 
 who maintain undue liberties, to testify openly that they 
 do not recognize them as ministers of Christ, and give 
 the ground for such a protest. By this means alone 
 could they be consistent in occupying the position they 
 now do; but every one readily recognizes that such a 
 course would be very offensive, and would cause disorder; 
 nor would such liberty be accorded them by those who 
 call them to serve with those preachers ; neither would it 
 be edifying. Therefore, the only plain way open is to 
 refuse such requests as that of preaching and uniting in 
 prayer with those with whom we are not united. 
 
 Some of those maintain that when called to preach 
 with others with whom they are not united, they go out 
 free ; by which they mean that they speak the truth and 
 spare not. We know, however, that they do not go free, 
 according to their profession; for, if they did, they 
 would not be called to serve with those men whom they 
 now condemn by their profession, and yet, by their 
 preaching and praying with them, comfort them, and 
 mislead their hearers. Again, those plain denomina- 
 tions attend each others public service, but refuse each 
 other participation in the church ordinances. They do 
 not commune together. In this they are much more in- 
 consistent than the popular churches who admit all of 
 good standing in other denominations to their commun- 
 ion; for they testify against other churches, then wor- 
 
136 Separation From Unfaithful Worship. 
 
 ship with theni;, and afterwards deny them the conunun- 
 ion. 
 
 There are those who baptize by trine immersion, 
 who occasionally attend the public service of other plain 
 denominations ; but if one of those whom they go to hear 
 preach would desire to unite with their church, they 
 would re-baptize him. But why should they do so ? Are 
 those ministers whom they go to hear not called to 
 preach? If they are called to preach, they are also 
 authorized to administer baptism. From whence then 
 have these men the scripture authority to re-baptize any 
 one who had been baptized by a minister of Christ ? If 
 they do not regard these men as ministers of Christ why 
 do they hear them preach, contrary to Christ's teaching ? 
 We would ask the ministers of any of the plain denomi- 
 nations, which of the many churches is the church of 
 Christ ? If a troubled soul should come to you for coun- 
 sel to find the way of life, and the church of Christ, to 
 which of the many churches would you direct him? If 
 you answer, to the church of which you are a minister, 
 then by that act you would testify that you are a mem- 
 ber and a minister of the church of Christ, besides which 
 you recognize no other. Then how can you take the lib- 
 erty to hear those ministers who are not members of the 
 church of Christ? We maintain that the church of 
 Christ is not a sect, but it is the lody of Christ, anima- 
 ted by liis spirit, and united in love. Therefore we as- 
 sert that there is no middle ground and that our plain 
 friends are necessitated to occupy one of two positions; 
 either that there is one, united, visible church, of which 
 
They Re -Baptize. 137 
 
 Christ is the head; or that the cliurch of Christ consists 
 of the good in all the different denominations. Mark, 
 if they accept the last proposition, then the test of a 
 Christian is his good intentions, and his moral life. If 
 they accept the first proposition, they are inconsistent in 
 joining in worship with those of the other denomina- 
 tions. If they accept the last, they are inconsistent in 
 holding close communion. For these, and other incon- 
 sistencies, we refuse to hear the preachers of the plain 
 denominations. 
 
 We are not insensible to the fact that in all the de- 
 nominations, both plain and fashionable, there are many 
 morally honest persons of amiable dispositon, diligent in 
 good works; such as clothing the naked, feeding the 
 hungry, and receiving the stranger into their houses; 
 and, in a general way, laboring with their worldly means 
 and their talent for the amelioration of their fellow 
 creatures. We highly appreciate their moral worth and 
 general kindness of disposition ; but neither of the above 
 named virtues, nor all of them together, would consti- 
 tute a Christian. To be a Christian, is to love Christ, 
 and obey him; which if these kind friends would do^ 
 they would come out of the so-called churches, where 
 Christ's commands are not obeyed, and separate from 
 them. 
 
 It is claimed rhat not hearing the preachers is at 
 variance with Paul's teaching. "Prove all things; hold 
 fast that which is good." (1 Thess. 5 :21.) The conclu- 
 sion is drawn from this text that it is not only a privil- 
 ege, but a duty to hear the preachers who come in the 
 
1S8 Separation From Unfaithful Worship. 
 
 name of Christ. The apostle's epistle was written to 
 the church of Christy and his counsel was that they 
 should prove all things by the infallible standard, the 
 revealed will of God. Their liberty and duty in the 
 matter of proving was limited to the church, which was 
 then one body, of one faith; for sectarianism was then 
 unknown. They were not to go outside the church to 
 prove the sentiments advanced by the world. The apos- 
 tle to the Corinthians writes,, "For what have I to do 
 to judge those that are without?" The sentiment of 
 the apostle is that in the church there is liberty, and all 
 the members are on an equality. They have the liberty 
 to reveal their exercises, to make known their revela- 
 tions ; and, notably, those in the ministry. But all mem- 
 bers enjoy the privilege of proving all that is taught, 
 either by the ministers, or by private members, and hold- 
 ing fast to that which is good; that is, such doctrine or 
 interpretation as accords with the teachings of the New 
 Testament, and with their experience. Thus they would 
 be edified in their association with one another. The 
 teaching of Paul does not direct away to those churches 
 which have already been proven and found wanting. 
 
 It is also asserted that the separation is in violation 
 of our Lord's instruction as recorded in Matt. 7 :l-5, 
 "Judge not, that ye be not judged." It is worthy of 
 notice how frequently allusion is made to this text. "We 
 have heard friends speak of the very disorderly conduct 
 of some professors of religion, and comment freely upon 
 it; but presently they remembered that it is written, 
 "Judge not, that ye be not judged." From our youth 
 
Said to be at Variance with Paul's Teaching 139 
 
 we have frequently heard it remarked that it is wrong 
 to judge. It will be observed that Christ taught, "he- 
 ware of false prophets; ye shall know them by their 
 fruits." In this text it is enjoined upon us to know 
 false prophets. To know is to have a fixed opinion, 
 which is attained by the judgment of the mind. An en- 
 lightened mind adopts tlie revealed will of God as the 
 basis for its conclusions. 
 
 - One of Ciirist's names is Counselor. All his coun- 
 sels are consistent, and in perfect agreement. There 
 must then be a consistent way to reconcile those texts 
 that at first sight appear to conflict. When he said, 
 '■'Judge not/" he meant that his disciples and followers 
 should not suspect each other's motives. The apostle 
 teaches, "'Wherefore dost thou judge thy brother, or set 
 at naught thy brother." Here he has reference to liber- 
 ties taken that are not in themselves sinful, but offensive 
 to fellow-believers. In such cases one should not judge 
 another, so as to suspect his motives, since "Charity 
 thinketh no evil." One believer shall not judge anoth- 
 er in things in thtnnselves not sinful, even when the 
 failing is through want of watchfulness, or thoughtful- 
 ness, or through lack of discretion. He shall not be 
 judged and condemned as wicked at heart; for in the 
 case of sinning through weakness, which is afterward re- 
 pented of and acknowledged, such failing shall be for- 
 given, the confession accepted, and the motive as to 
 sincerity not judged. As we can not see into the heart, 
 it is wrong to judge the motive of any one, where there 
 are no manifest fruits of wickedness. 
 
140 Separation From Unfaithful Worship. 
 
 But some might ask, Is it ever right to judge ? We 
 answer thus : If a man steals, he is a thief, and not an 
 honest, law-abiding citizen. Those who pronounce him 
 a thief, speak truthfully; yet they judge him, but only 
 according to his actions. The man who habitually gets 
 drunk, ]S a drunkard. He is known to be such by his 
 life; yet he is judged, but not by the judgment that 
 Christ forbids. A citizen who transgresses any one of 
 the laws of his country is not a loyal subject, and if any 
 one transgresses the doctrine of Christ, while professing 
 to be a Christian, he manifests his principles by his 
 fruits. He is judged by the word of the Lord, which de- 
 clares, "He that saith, I know him, and keepeth not 
 his comanmdments, is a liar and the truth is not in 
 him;" and again, ''by their fruits ^-e shall know them.'^ 
 If a professed Christian sues at the law in defence of 
 his reputation or property, he transgresses the doctrine 
 of Christ, and is already judged ; and if the true follow- 
 ers of Christ testify that he is not a Christian, they 
 simply proclaim what his fruits witness. Therefore, the 
 separation is not in opposition to the command, "Judge 
 not." That command has reference to judging the mo- 
 tives; and does not forbid judgment based on the man- 
 ifest acts of persons. 
 
 We will notice one more text that is adduced as evi- 
 dence against the separation. "The scribes and Phari- 
 sees sit in Moses' seat ; all therefore whatsoever they bid 
 you observe, that observe and do, but do not ye after 
 their works." (Matt. 23:2, 3.) It was the calling and 
 office of the scribes and Pharisees to read the law on the 
 
Scribes and Pharisees in Moses" Seat. 141 
 
 Sabbath. The scribes were also expositors of the law. 
 It is evident, however, that those to whom Christ direct- 
 ed the Jews, did not pervert the law; or he could not 
 have said, "tlie}^ sit in Moses' seat." The reason why 
 Christ directed his disciples and the people to the scribes 
 and Pharisees, was because the law was still in force, for 
 it was not yet fulfilled; and its typical sacrifices were 
 not yet abolished ; the veil of the temple was not yet rent, 
 and the abiding reality had not yet come. But after 
 Christ was offered once for all, and the demands of di- 
 vine justice were satisfied, the victory won, and eternal 
 life secured, the true tabernacle reared, and the spirit- 
 ual Avorship restored, he did not direct.his people to the 
 scribes and Pharisees, but to those who were regenerated, 
 and who were true worshipers of God. Under the old 
 Testament dispensation the Jews were directed to the 
 teachers appointed under Moses, who taught obedience 
 to the law and its ceremonies. The ceremonies and or- 
 dinances of the law were figurative and shadowy, and 
 have ceased under the New Testament dispensation, in 
 which there is the appointment of a ministry, who, as 
 true shepherds, lead the fiock uPon the green pastures 
 of the gospel. They dispense the bread of life to hungry 
 pouls ; they preach the everlasting Gospel of Christ — ^the 
 unadulterated word of God — not for earthly reward, 
 but from ^ove. To such pastors and teachers, who are 
 .ambassadors in his stead, Christ directs the people. and 
 especially those who are willing to obey the truth and 
 become his disciples. The new, spiritual dispensa- 
 tion has come. Its subjects are regenerated souls, living 
 
142 Separation From Unfaithful Worship. 
 
 stones', spiritual worshipers. Such souls hunger and 
 thirst after the broad and water of life. They desire 
 teachers who are fall of the Hojv Ghost, and who can. 
 direct them to the fountain of living water. True pas- 
 tors and teachers are examples to the fiock; they are 
 vigilant, sober,, of good behavior, patient, not covetous, 
 apt to teach, and sound in tioctrine. Such pastors and 
 teachers Christ and his apostles ordained, and such the 
 member^ will hear and obey ; but they will refuse to 
 join in the Avorship of tho«e who are not in harmony 
 with the eternal, uncbanging word of God; and also 
 refuse to hear all preachers Avho do not lead iheir flocks 
 into the obedienoe of the gospel. 
 
 To the great majority of professed Christians, the Sep- 
 aration or not joining in worship with those not sound in 
 faith and doctrine, is a strange and incomprehensible, 
 thing, and tbose who practice it are looked upon with 
 disfavor. We are constrained to tell su?h of our friends, 
 for whom we have the highest regard, that it ousrht not 
 be necessarv for us to state that the Christian dare not 
 be influenced bv splfisb mo+ivos for if be worild consent 
 to "confer with flesh and blood." he would in this, as 
 in all thing's nertainins' to the divine life, soon lose the 
 aid and comfort of tbe Divine Presence. We all sbould 
 know that carnal reason is tbe creat onemv and destrover 
 of the true Chrstian faith. We should also know that what 
 seems ri<?ht and proner to tbe natural, unconverted -per- 
 son, general! V proves to be at variance Avith the spirit 
 and teachins: of the crosnel. Paul says. "The flesh lust- 
 eth againgt the spirit, and the spirit against the flesh," 
 
IVe Must Be Consistent. 143 
 
 and our Savior to Xicodemus, "Ye must be born again." 
 Tt is the new man, tlie man renewed in his mind by the 
 enliglitening influence of the Holy Spirit, and thus 
 freed from tlie carnal will, and dead to the world and 
 worldly honors, that mu^t test the consistency or incon- 
 sistency of the doctrine of the Separation. If what we 
 have presented upon this subject is in accord with Scrip- 
 ture teaching, then we have no choice, but must accept 
 it as a part of our duty, no matter how much the flesh 
 may suffer, or liow great a cross it may be to us. And 
 we frankly admit that such it is to the flesh to lay off 
 this testimony to all, that we can not accept as ortho- 
 dox, nor can we in any way encourage me prevailing 
 views and practi:-es of the many organizations profess- 
 ing *-o l»c worshiiiers of the true Cod; bul we have the 
 witness of the Spirit within us, supported by the sure 
 testimony of the Word, that the only consistent and tru- 
 ly charitable course for us to pursue is to separate from 
 the same. 
 
 We insist as a duty that we direct to those things 
 ^v•^,ich tend to elevate and advance the soid's welfare, and 
 that lead to the obedience of the gospel. True love will 
 not allow us to shirk any duty that we really owe to our 
 fellow man. and surely one of our obligations is to point 
 f-ut whatever of error we see. that has served' as a base 
 for false l\ope. We know full well that just here we 
 arc charged -ftnth selfishness, and even with a want of 
 courtesy; but wc trust that we know our hearts, and 
 every one ouglrt to accord us so much charity as to ac- 
 cept our word when we say that it affords no kind of 
 
144 Separation From Unfaithful Worship. 
 
 earthly pleasure to be necessitated to do this service, and 
 fell rely it docs not bring ns any worldly honor. But 
 cv(-^ry faithful servant becomes inured to that inward 
 SI rife, in which the whole armor of God must be brought 
 into service to quel] the uprisings of the carnal will, 
 that the commandments of the Lord may prevail. 
 
 The prophets of old were commanded to cry aloud 
 and spare not; and if they failed to declare the whole 
 counsel of the Lord, then the blood of the people was 
 required at their hands. When the Lord spake, it was 
 not their office to question his word, but to obey it. So 
 it has ever been that what the Lord speaks, or commands, 
 is right, and what he forbids is wrong; and it is not for 
 man to insinuate his views or preferences. So when 
 the Lord commands, we must obey; and when he forbids, 
 we must refrain. When Adam and Eve were forbidden 
 to eat of the fruit of the tree of the knowledge of good 
 and evil, it was not their office to question the propriety 
 or impropriety of such a prohibition, nor its benefits, 
 but to obey. So of Xoah when instructed concerning 
 the building of the ark, and the saving of a remnant 
 of the hiunan family, and of the land animals ; his nat- 
 ural reason, if called into use. would have filled his 
 mind with objections : but his only duty was to believe 
 and obey. When we turn to the Lord calling Abraham 
 'out of his country from his kindred; and then promising 
 -him: ah innumerable posterityj for an evidence of wliich 
 ;he had to wait beyond what is natural, and then C9m- 
 manding him to offer up as a burnt offering that only 
 child of the promise, we have another example where 
 
Separation From Unfaithful Worship. 145 
 
 faith and obedience remained alone as man's portion. 
 Although the Lord promised Abraham that he would 
 give the land of Canaan to him and his posterity, yet 
 they must sojourn in a strange land over four cen- 
 turies. Then %\hen about to be delivered they were 
 commanded to institute the Jewish Passover to save 
 themselves from the destroying angel ; and when on the 
 banks of tlie "Red Sea, and Pharoah and his host within 
 sight, they were commanded to "stand still and see the 
 salvation of the Lord." They might have questioned 
 the wisdom of either one, or even all these providences, 
 but the only part that they could do to please the Lord 
 was to believe and obey. When the tabernacle was 
 reared, and the ceremonial law instituted, and sacrifices 
 beyond number were required to be offered, often no 
 doubt taxing heavily the means of those who offered 
 them, and a large assembly of priests and Levites had to 
 be supported by the industries of the rest, it was not their 
 privilege to question the wisdom nor the propriety of 
 any part of it, but simply to obey. When the man of 
 God, by the word of the Lord, went out of Judah to 
 Jeroboam at Bethel to cry against the altar, or idola- 
 trous worship at that place, he was given this charge: 
 "Eat no bread, nor drink no water, nor turn again by 
 the same way that thou earnest ;" but, being prevailed 
 upon by a pretended prophet, violated his commission, 
 and so perished. Here again we have the strongest 
 proof that any one in the service of the Lord can make 
 no compromises, nor in any way cavil at his commands, 
 but }'ield obedience, doubting nothing. Evidences 
 
146 Separation From Unfaithful 'Worship. 
 
 without number could be produced from the Bible to 
 prove that we can give no place to carnal reason^ or to 
 human wisdom, or popular opinion; but that we must 
 lay aside our logic and our natural preferences, and ac- 
 cept unconditionally the word of the Lord as the man 
 of our counsel. 
 
 Then we might ask, why should it be considered so 
 very uncharitable, and such an uncalled for thing for 
 those who try in their great weakness to walk in the fear 
 and counsel of the Lord, to refuse to join in the worship 
 of those who neglect or reject much of the plainest and 
 most weighty part of his word, and who do not esteem 
 the service of the Lord as paramount to every earthly 
 consideration. If we all can accept that it was wise 
 and proper for the Lord to forbid his people to worship 
 with tbeir neighbors.or to admit them uncircumcised into 
 their temple, why can we not see as well that all un- 
 faithful worship must be protested against and avoided 
 as being equally wrong and hurtful. The Lord knows 
 what is for our good, and how to provide ; and we well 
 know that the apostle sa^'^s truly, "Evil communications 
 corrupt good manners;" and again, "A little leaven 
 leaveneth the whole lump;" for we have all witnessed 
 that the Christian needs every help and encouragement, 
 and must avoid everAi^hing tbat would tend to an undue 
 influence If the apostle Paul saAv proper to counsel us to 
 "Abstain from all appearance of evil," surely we should 
 abstain from that which we Imow to be evil. The Lord 
 speaks of himself as a "jealous God ;" jealous of his 
 people, and jealous of their worship. He can not be 
 honored by any service not strictly in accord with his 
 word ; nor will he countenance it ; nor will he acknowl- 
 edge those who do countenance it. 
 
BENEFICIARY ORGANIZATIONS. 
 
 The enlightened nations of the world have a care 
 for the afflicted in body and mind, for the aged and 
 helpless, the fallen and the outcast. Individual efforts 
 and organizations provide homes and helps, and the 
 benevolences provided reach out to meet the wants of 
 suffering humanity. Associations are formed for mu- 
 tual benefit and advantage in business affairs, in social 
 amusements, for researches and investigations in the 
 sciences, and in every avenue of human effort and inter- 
 est. These associations may be helpful naturally and 
 morally, making better men and women, more faithful 
 in the duties of life, and may lift them to a higher 
 plane than they would have attained without these aids. 
 
 There is a multiplicity of societies or fraternal or- 
 ganizations involving the beneficiary idea, many of 
 which are known as secret societies. The design of all 
 these is to serve some benevolent or reformatory pur- 
 pose, to furnish aid, and to help ameliorate the afilic- 
 tions common to mankind. Some also include an in- 
 surance feature in tbeir work. Some give benefits in 
 sickness, others in death, but generally in both. The 
 benefits given and services rendered at such times to 
 the members of these societies are helpful in supplying 
 their needs, and often without this help they could not 
 
148 Beneficiary Organisations. 
 
 provide for themselves. The membership is made up 
 of church members and non-church members, of those 
 who accept, and of those who reject revelation. The 
 requirements do not rise above the moral life. Not- 
 withstanding their secrecy, and the binding oaths and 
 ceremonies of the initiations, ministers of the gospel 
 and leaders in the churches are affiliated with them; 
 and they are even credited with being an helpmate to 
 the church. 
 
 It has been expressed that there is more love in 
 the secret order than in the church. The idea is that 
 it has more care for its sick and afBicted than the 
 church has; and on that account many persons regard 
 these organizations as carrying out the spirit of gospel 
 teaching, and their work is accepted by such as a 
 Christian work, pleasing to God and a fulfillment of his 
 will. It is this misconception of the divine will, which 
 leads people to such works of benevolence, instead of 
 directing them to a full submission of mind and heart 
 to God, that prompts us to refer to these associations 
 and their work. We desire to invite attention to the 
 higher calling of those who hear Christ and follow him 
 in his teaching. 
 
 As a rule beneficiary societies confine their benefits 
 to their members only. Each member makes an equal 
 weekly or monthly payment, and in case of sickness or 
 death the same benefits are paid to the rich as are paid 
 to the poor members. They have a basis for their 
 financial work similar to that of life and accident insur- 
 ance ; and as all bear alike the charges, so all share alike 
 
Beneficiary Organizations. 149 
 
 the advantages, thus making it a mutual benefit, not a 
 charity; for when the dues are not paid, they become 
 non-beneficiary, however destitute they may be. Even 
 though some of these associations at times extend help 
 to such as could not claim it by right, but are favored 
 because of special relation to the order, still it stands as 
 the principle of the beneficiary work to limit its help 
 to its own membership. It does not reach out after 
 the destitute and atBicted who cannot help bear the 
 financial burdens of the order, and policy generally 
 dictates the exclusion of such. 
 
 Whether the primary object is to care for the wants 
 of the sick, as is done by beneficiary societies, or wheth- 
 er on a more philanthropic basis to elevate mankind, 
 to increase the fund of general knowledge, to raise the 
 standard of morals, or to bring in a higher culture, they 
 are all in agreement with the economy of the world. 
 As no institution rises higher than the source from 
 which it emanates, so all these varied efforts are limited 
 to the degree of civilization and enlightenment attain- 
 ed by the age in which they exist. 
 
 As institutions in the world we have no criticism 
 to pass upon their design or their work, but when they 
 are accepted and regarded as a fulfillment of the Chris- 
 tian work, or as representing the highest and best form 
 of Christianity in the world, we are constrained to say 
 that they are based upon the same principle that all 
 worldly institutions are. The good they have in view 
 is the earthly comfort and welfare of their members. 
 It does not comprehend the spiritual duty to God and 
 
150 Beneficiary Organizations. 
 
 to one another as taught in the scriptures. Therefore, 
 without detracting any from the merit due them for the 
 benefits they confer, they must be classed with the 
 world; because all organizations which are regulated by 
 the principles of the world are in accord with the econ- 
 omy of the world, and so belong to the world. 
 
 Jesus Christ was not in accord with the world, 
 neither will his Church, which is one with' him, be in 
 accord with it. Therefore, Christians can have no part 
 nor fellowship with organizations which are in harmony 
 with the spirit of the world, and are regulated by the 
 same principles that regulate and control worldly affairs. 
 They have no common interest, and there can be no affin- 
 ity. This necessarily brings a separation from the world to 
 all who hear Christ and submit to the guidance of his 
 grace and spirit. This was manifested in his life and 
 teaching; for as he was not of the world, so he did not 
 attempt to teach it how to regulate its affairs. He left 
 it with the teaching which had preceded his coming 
 into the world, and addressed himself to the individual 
 whom he desired to awaken to a realization of his spir- 
 itual needs in order that he might "ilee from the 
 wrath to come" and find comfort in his blessed Gospel 
 message. 
 
 Moses gave to Israel, from Mount Sinai, the law 
 which reflects the purity of God, and is a revelation of 
 his righteousness. He also gave a civil law to Israel 
 based upon justice and equity and upon the principle 
 of this law human governments rest. It demands pro- 
 tection for the good, punishment for the transgressor, 
 
Beneficiary Organizations. 151 
 
 and provides for the litigation of disputed questions. 
 We recognize this as necessary, and that no other basis 
 could be established for worldly governments, and for 
 all institutions created by them. The more closely 
 they are patterned after its spirit, the more just and 
 equitable, and the better they will be. This gave to 
 the world all that it could comprehend, and under it, 
 man could be morally good, just, upright and faithful 
 in the relations of this life, and develop a high civili- 
 zation. The ^Mosaic teaching, however, could not devel- 
 op the spiritual life. That required a re-creation. 
 Hence Christ gave no counsel for the regulation or con- 
 trol of worldly institutions of any kind or character. 
 So those who hear his invitation and accept it, come 
 out of the world, and leave it with all its affairs, its 
 govermnents and institutions, to be directed and regula- 
 ted by such as are in accord with it. They do not op- 
 pose nor interfere with its affairs, but simply stand 
 aloof from them, recognizing that such belong to a 
 kingdom of a different nature and character from that 
 into which Christ calls his followers. 
 
 Jesus calls his followers out of the world. The 
 service he requires of them demands a renunciation of 
 the world. "Ye are not of the world, even as I am not 
 of the world." The standard as revealed in the New 
 Testament teaching, and exemplified in the life of Jesus, 
 is an illustration of the economy of heaven. It rises 
 above earthly standards. "Except a man be born again, 
 he cannot see the kingdom of God." This new birth is 
 ;a "renewal in knowledge after the image of him that 
 
152 Beneficiary Organizations. 
 
 created him." "That which is born of the spirit is 
 spirit." A spiritual birth begets a spiritual life. This 
 spiritual life was necessary to the establishment of the 
 Church of Christ upon earth. This life does not come 
 from the church, but the church results from the re- 
 storation of this life to man. As the church is com- 
 posed of individuals, so each member must be born 
 anew, and thereby becomes a partaker of the spiritual 
 life. Without this life the church of Christ cannot 
 exist. As this life comes through faith in Christ, so 
 its fruit will be in harmonj^ with his teaching, and 
 in accord with the will of God. 
 
 As Jesus Christ is the foundation of his Church, 
 "The gates of hell shall not prevail against it." It is 
 possessed of the greatest power in the world, the power 
 of divine love — ^the true charity that gains the victory. 
 "For whatsoever is born of God overcometh the world." 
 This love will ever work for the upbuilding of the inner 
 life, and for the mastery over sin. Its service will be 
 to support the weak, warn the unruly, and counsel those 
 who err in order that all may remain in obedience to the 
 divine unction, and escape from the snares of the world 
 and the corruption of fallen nature. Thus the church 
 is a home for the children of God. a refuge from the 
 world and its influences. 
 
 Christians in their church relation are bound to- 
 gether by a stronger bond than that of any worldly or- 
 ganization. The "love of God in the soul" is the prin- 
 ciple upon which it rests, and its effect is to unite all 
 who posses? it by enduring ties. Where can there be 
 
Bene^ciary Organizations. 153 
 
 found a pociety whose menil)ers are united by ties of 
 affection, and permeated by tlie warming influences of 
 divine love, so strong as the church of Christ, whose 
 members will endure privation for one another? Who 
 would render aid more cheerfully than they? for they 
 would not knowingly let a member suffer for lack of 
 the necessaries of life, and would divide the last loaf 
 with a hungry brother? "Whoso hath this world's 
 goods, and seeth his brother have need, and shutteth 
 up his bowels of compassion from him, how dwcUeth 
 the love of God in him? Let us not love in word, 
 neither in tongue, but in deed and in truth." 
 
 The cliurch as a congregation of believers, in whose 
 hearts dwells the spirit of unselfish love, walking in 
 harmony with the precepts of Jesus, will have a care 
 for one another. Though there be infirmities and fail- 
 ures, yet love will not cease its work until it masters the 
 evil and restores the bond of confidence. Hence in the 
 helpfulness that springs from a discharge of the duty 
 one believer owes to another, we find revealed in Matt. 
 18 :15-17, the great benefit of the church relation, and 
 the source of its power to live in peace and union. Such 
 a relationship carries with it unity of mind and pur- 
 pose, and a sympathy that enters into the daily life, 
 with its trials and temptations, its sorrows and afflic- 
 tions, supplying the natural wants, and giving spiritual 
 aid and comfort; thus being a benefit both naturally 
 and spiritually. 
 
 Jesus said to his disciples, "This is my command- 
 ment that ye love one another as I have loved you.^*^ 
 
154 Beneficiary Organizations. 
 
 If the churches taught and lived the spirit of true love 
 in obedience to this injunction, would there be occasion 
 for any member to unite with a beneficiary or secret 
 society to make provision for time of sickness or aflflic- 
 tion?. Would they not care for their needy and afflict- 
 ed; clothing the naked, feeding the hungry, and minis- 
 tering to the weak and burdened ? 
 
 May we not then ask, do the churches offer an asy- 
 lum for sin-burdened souls? Are they a refuge from 
 the snares and spirit of worldliness? Do they separate 
 from the pomp, pride and glory of this world ? Do they 
 . not live in accord witJi the customs and practices of 
 the moral world and move in the same sphere? In idle 
 conversation, mirth and foolishness; in worldly adorn- 
 ment, show and parade; at the theatre, the ball-room 
 and the card-table; in strife, litigation and war; in 
 political intrigue, in speculative enterprise; and, in 
 short, in the political, business and social world of to- 
 day? 
 
 To such as regard the help of the fraternal socie- 
 ties as a discharge of the Christian duty, or who find 
 comfort in the work under the impression that faithful- 
 ness in those duties will be a fulfillment of the require- 
 ment "to love our neighbor," as taught in the Gospel, 
 we invite attention to this consideration: These obli- 
 gations devolve upon the membership only so long as 
 they mutually discharge the same duties to each other, 
 make the same payments and render the same services, 
 even though the ability to do so with some may be ex- 
 tremely limited; and if from any cause and lapse in 
 
Beneficiary Organizations. 155 
 
 "their duty, the help ceases. But in the church of 
 •Christ we will find that "to love our neighbor" compre- 
 hends the apostle's injunction, "Owe no man anything 
 but to love one another," that is, not only to do good 
 to those that do good to us. but, after a faithful dis- 
 charge of duty to realize that there still remains a per- 
 petual obligation to love; and that this reaches out even 
 to those that hate us and do us evil. 
 
 The beneficiary society in its work cares for its own 
 members upon a business basis ; but the Christian is 
 directed by true charity in supplying the natural wants, 
 and in fulfilling the highest measure of love by labor- 
 ing for the spiritual welfare of his fellow-man; and 
 'this includes all men without distinction as to race or 
 -nationality, to social or physical conditions.