Fort Worth Bible Students

STUDY VI

ORDER AND DISCIPLINE IN THE
NEW CREATION

Meaning of Ordination--Only the Twelve Ministers Plenipotentiary-- "Clergy" and "Laity"--Choosing Elders and Deacons--Ordaining Elders in Every Ecclesia--Who May Elect Elders and How--Majorities not Sufficient--Various Ministries--A Paid Ministry?--Discipline in the Ecclesia--Mistaken Calls to Preach--"Warn Them that are Unruly"-- To Admonish not a General Order--Public Rebukes Rare-- "See that None Render Evil for Evil"--Provoking to Love--"The Assembling of Ourselves"--Variety and Character of our Meetings-- Doctrine Still Necessary--Opportunities for Questions--Profitable Meetings Illustrated--"Let Every Man be Fully Persuaded in His Own Mind"--Funeral Services--Tithes, Collections, Charities.

IN CONSIDERING this subject it is well that we keep clearly before our minds the oneness of the Church, and that while the entire Church throughout the world is one, yet in another sense of the word each separate gathering, or company, of believers is a representation of the whole. Each separate Ecclesia, therefore, is to consider the Lord as its Head, and to consider the twelve apostles as the twelve stars, bright ones, teachers, whom the Lord specially held in his hand and controlled--using them as his mouthpieces for the instruction of his Church in every place, in every gathering, throughout the entire age.

Each congregation or Ecclesia--even if composed of only two or three--is to seek to recognize the will of the Head in respect to all of its affairs. It is to feel a oneness with all the dear ecclesias of "like precious faith" in the dear Redeemer's sacrifice and in the promises of God--everywhere. It is to be glad to hear of their welfare, and to recognize the fact that [F274] the Lord, as the overseer of his work, may today, as in every period, use some special instruments for the service of the Church as a whole, as well as use certain members of each little local company. Looking thus to the Lord and recognizing the character of the servants he would use--humble, zealous, well reported of, clear in the Truth, giving evidence of having the anointing and the unction of the Spirit--they would be prepared to expect such general ministries to the needs of the whole Church, and to seek a share in the general blessing and dispensation of the "meat in due season" promised us by the Master. They will specially remember, too, how he promised special blessings in the end of this age, and that he would provide things new as well as old to the household of faith through appropriate channels of his own choosing. Matt. 24:45-47

The means, the channels of these blessings, the Lord himself will oversee and direct. All the members of the body united to the Head are to have confidence and to look for the fulfilment of his promises; but, nevertheless, are to "try the spirits"--to test the doctrines from whomsoever they emanate. The proving does not imply a lack of confidence in those recognized as divinely directed channels of the Truth; but it does imply a faithfulness to the Lord and to the Truth as superior to all human teachers and their utterances; it implies also that they are not listening for the voice of man, but for the voice of the Chief Shepherd; that they feast upon his words and love them--love to masticate them and to digest them. Such members of the body grow stronger and more rapidly in the Lord and in the power of his might than do others, because more attentive to the Lord's leading and instruction.

This general unity of the body, this general sympathy, this general teaching through a general channel which the Lord has provided for the gathering together of his jewels to himself at his second presence (Mal. 3:17; Matt. 24:31), does not interfere, however, with a proper recognition of order in each of the little companies, or ecclesias. However small the company, there should be order in it. By this word [F275] "order" we do not, however, mean stiffness or formalism. The order which works best and most satisfactorily is that which works noiselessly, and of which the machinery is quite out of sight. If the meeting be so small as three or five or ten, it should, nevertheless, look to the Lord to ascertain his guidance as to which of the number should be recognized as elders, seniors, or most advanced ones in the Truth, possessing the various qualifications of an Elder as we have already seen these outlined in the inspired Word--clearness in the Truth, aptness for teaching it, blamelessness of life as respects moral character, and ability to preserve order without unnecessary friction, as might be exemplified in his family, etc.

If the little company thus have the Word and Spirit of the Lord before them and actuating them, the result of their united judgments, as expressed in an election of servants, should be accepted as the mind of the Lord on the subject--the persons chosen as elders would, in all probability, be the best and most suitable in the number. However, care needs to be observed that such selections are not made without due consideration and prayer; hence, it is advisable that due announcement be made in advance, and that it be recognized that only those who claim to be members of the New Creation (male and female) shall attempt to express the mind of the Lord on the subject--in the vote. These should be such as have passed the point of repentance for sin and restitution to the extent of their ability and acceptance of the Lord Jesus' sacrifice as the basis of their harmony with God, and who then have made a full consecration of themselves to the Lord, and thus have come under the anointing and all the privileges of the "house of sons." These alone are competent to appreciate and to express the mind, the will, of the Head of the body. These alone constitute the Church, the body of Christ, though others, who have not yet taken the step of consecration, but who are trusting in the precious blood, may be counted as members of "the household of faith" whose progress is to be hoped for, and whose welfare is to be considered. [F276]

Ordaining Elders in Every Ecclesia

"And when they had ordained them elders in every church [Ecclesia], and had prayed with fasting, they commended them to the Lord." Acts 14:23

The form of this statement, with other frequent references to elders in connection with all churches, justifies the inference that this was the invariable custom in the early Church. The term "elders," as seen in the text, includes evangelists, pastors, teachers, and prophets (or public exponents); hence, it is important that we learn what is meant by this word "ordained." At the present time this word is generally used in reference to a ceremony of installation; but this is not the significance of the Greek word kirotoneo used in this text. It means, "to elect by stretching out the hand," still the usual form of voting. This definition is given in Prof. Young's Analytical Bible Concordance. As that may be considered a Presbyterian authority, we will give also the definition set forth in "Strong's Exhaustive Concordance," which may be considered a Methodist authority. The latter defines the root of the word--"A hand-reacher, or voter (by raising the hand)."

A totally different Greek word is used when our Lord declared of the apostles, "I have chosen you and ordained you." (John 15:16) This is the same word, tithemi, used by the Apostle when, speaking of his ordination, he says: "I am ordained a preacher and an apostle." (1 Tim. 2:7) But this ordination, the Apostle distinctly declares, was "not of men, nor by man, but by Jesus Christ and God the Father." (Gal. 1:1) All of the members of the Anointed Body, united with the Head and partakers of his Spirit, are thereby similarly ordained, not indeed to apostleship like Paul, but to be ministers (servants) of the Truth, each to the extent of his talents and opportunities (Isa. 61:1)--the twelve only were ordained to be apostles, or special representatives--ministers plenipotentiary.

Recurring to the ordination or recognition of elders by the vote of the congregation (Ecclesia) of the New Creation, by "stretching forth the hand," as seen above, we note that [F277] this was the customary mode; for the Apostle uses the same Greek word in telling how Titus became his helper. He says, "who was also chosen of the churches to travel with us." The words italicized are from the Greek word kirotoneo which, as above shown, signifies "to elect by stretching out the hand." And, further, the word "also" here implies that the Apostle himself was chosen by a similar vote. Not chosen or elected to be an apostle, but to be a missionary--a representative of the churches on this occasion, and, doubtless, at their expense.

Evidently, however, some of the Apostle's subsequent tours were without the vote or support of the Antioch Church. (2 Tim. 1:15) Primitive Church regulations left all free to exercise their talents and stewardship according to their own consciences. The ecclesias (congregations) could accept or decline the services of apostles, even, as their special representatives; and the apostles could accept or reject such engagements--each exercising his own liberty of conscience.

But, is there no ordination of elders, etc., mentioned in the New Testament other than this--an election? Is there nothing signifying to give authority or permission to preach, as the English word ordain is now generally used in all denominations in connection with licensing and ordaining elders, preachers, etc.? We will examine into these questions.

The word ordain, in respect to elders, is used in one other place, only, and it is the translation of a different Greek word, viz., kathestemi, which signifies--"To place, or set down"--Young. "To place down"--Strong. This word occurs in Titus 1:5: "Set in order the things that are wanting, and ordain elders in every city, as I had appointed thee"--i.e., as I arranged. Revised Version, "as I gave thee charge." On the face of it this text seems to imply that Titus was empowered to appoint these elders, regardless of the wishes of the congregations (churches, ecclesias); and it is on this view that the Episcopal theory of church order rests. Catholics, Episcopalians and Methodist-Episcopals all claim for their [F278] bishops an apostolic authority to set, to place or appoint, elders for the congregations--without the stretching forth of the hand, or vote of the Church.

This text is the bulwark of this idea; but it appears to be rather a weak support when we notice the last clause--"As I gave thee charge"--and reflect that the Apostle would surely not give Titus "charge" or instruction to do differently from what he (the Apostle) did in this matter. The account of the Apostle's own procedure, rightly translated, is very explicit: "And when they had elected them elders by a show of hands in every Ecclesia, and had prayed with fasting, they commended them to the Lord." Acts 14:23

No doubt the Apostle's advice and the advice of Titus, whom he specially commended to the brethren as a faithful minister of the Truth, would not only be desired, but sought by the brethren, and very generally followed; nevertheless, the Apostle and all who followed in his steps sought to place the responsibility where God placed it--on the Ecclesia, whose concern it should be to "Try the spirits [teachings and teachers] whether they be of God." (1 John 4:1) "If any speak not according to this Word it is because there is no light in them"; and "from such turn away," the Apostle advises; they are not to vote for such, nor in any manner to accept them as teachers, elders, etc.

In any event the concurrence of the Ecclesia would be necessary --whether expressed by vote, as stated, or not; for suppose that Titus had appointed elders not congenial to the brethren, how long would peace have prevailed?--how much pastoral or other service would such an Elder, obnoxious to the sentiments of the Church, accomplish? Practically none.

Priest-craft, and not the teachings of our Lord and his twelve apostles, is responsible for the division of the saints into two classes, called "clergy" and "laity." It is the spirit of priest-craft and antichrist that still seeks to lord it over God's heritage in every way possible--proportionately to the density of the ignorance prevailing in any congregation. [F279] The Lord and the Apostle recognize not the elders, but the Church (Ecclesia) as the body of Christ; and whatever dignity or honor attaches to faithful elders, as servants of the Lord and the Church, is not merely their recognition of themselves nor their recognition by other elders. The congregation choosing must know them, must recognize their Christian graces and abilities in the light of God's Word, else they can grant them no such standing or honor. No Elder, therefore, has any authority by self-appointment. Indeed, the disposition to ignore the Church, the body of Christ, and to make himself and his judgment superior to the whole, is first-class evidence that such a brother is not in the proper attitude to be recognized as an Elder--humility, and a recognition of the oneness of the Ecclesia as the Lord's body, being prime essentials for such a service.

Nor should any brother assume public duties in the Church as leader, representative, etc., without an election-- even though assured that there is no question respecting his acceptability. The Scriptural method of ordaining elders in all the churches is by congregational election--by stretching forth the hand in a vote. To insist on such an election before serving is to follow Scriptural order; it fortifies the Elder, and, additionally, reminds the Ecclesia of its duties and responsibilities as appointees of the elders in the Lord's name and spirit--as expressing God's choice, God's will. Additionally, this Scriptural arrangement interests the members of the Ecclesia in all the words and deeds of the elders, as their servants and representatives. It opposes the too prevalent idea that the elders own and rule the congregation and puts an end to their thinking of them and speaking of them as "my people"--rather than as "the Lord's people whom I serve."

Why are not these matters, so clearly Scriptural, more generally understood and set forth? Because human nature is pleased to have honor and preferment, and falls readily into wrong conditions favorable to these; because they have been popular for seventeen centuries; because the people [F280] yield to these conditions and prefer them to the liberties wherewith Christ makes free. Then, too, many have felt so confident that the customs of Babylon must be right that they have never studied the Word of the Lord on this subject.

The Period of Eldership

Nothing is said by inspiration respecting the period for which an Elder should be chosen: we are, therefore, at liberty to exercise reason and judgment on the question. Many persons may be esteemed elders, or developed brethren in the Church, and may be useful and highly appreciated, and yet not be of the chosen elders set forth by the Ecclesia as its representatives--evangelists, teachers, pastors. The "elder women"* are thus several times referred to honorably by the apostles, without the least suggestion that any of them were ever chosen as representative elders or teachers in the congregation (Ecclesia). Some chosen as suitable to the Ecclesia's service might cease to possess the stipulated qualifications; or others might, under divine providence, advance to greater efficiency for the service of the Church. A year, or its divisions--a half or a quarter year--would seem appropriate periods for such services--the latter if the persons were less tried, the former if well tried and favorably known. In the absence of law, or even of advice or suggestion, it would be for each congregation to determine as best they can the Lord's will in each case.

The Number of Elders

The number of elders is not limited in the Scriptures; but, reasonably, much would depend on the size of the Ecclesia, as well as upon the number available--competent, etc. (None should be assumed to be a believer and to be fully consecrated; both by word and act he should have given unmistakable evidences of both his faith and consecration long before being chosen an Elder.) We favor having as [F281] many as are possessed of the outlined qualifications, and the dividing of the services amongst them. If the proper zeal actuates them, some kind of missionary or evangelistic work will soon claim some of them, or portions of the time of many. Each Ecclesia should thus be a theological seminary from which efficient teachers would continually be going forth to wider fields of service. The Elder who would manifest jealousy of others and a desire to hinder them from ministering should be considered unworthy of continuance; yet, no one either incompetent or a novice should be chosen--to satisfy his vanity. The Church, as members of the body of Christ, must vote as they believe the Head would have them vote.

A caution should perhaps be given against electing an Elder where none is found competent for the service, under the qualifications set forth by the apostles--far better have no elders than incompetent ones. In the interim, until a brother shall be found competent for the service, let the meetings be of an informal kind, with the Bible as the textbook and with Brother Russell representatively present as teacher in the Scripture Studies--your chosen Elder, if you so prefer.

Who May Elect Elders and How?

Only the Ecclesia (the body--male and female), the New Creatures, are electors or voters. The general "household of faith," believers who have not consecrated, have nothing to do with such an election; because it is the Lord's choice, through his "body," possessing his Spirit, that is sought. All of the consecrated body should vote, and any of them may make nominations at a general meeting called for the purpose --preferably a week in advance of the voting, so as to afford time for consideration.

Some have urged that the voting should be by ballot, so that all might be the more free to express their real choice. We answer that whatever advantage there is in this is offset by a disadvantage: namely, in the loss of the discipline and character-building accomplished by the apostolic mode of [F282] "stretching forth the hand." Each should learn to be candid and straightforward, yet, at the same time, loving and gentle. The vote, be it remembered, is the Lord's choice-- expressed by members of his body to the extent of their ability to discern it. No one is at liberty to shirk this duty, nor to favor one above another except as he believes he has, and expresses, the mind of the Lord.

Majorities Not Sufficient

In worldly matters the voice of a bare majority decides; but evidently it should not be so in the Lord's Ecclesia, or body. Rather, so far as practicable, the jury-rule should prevail and a unanimous verdict or decision be sought. The brother receiving a bare majority in the vote could scarcely feel comfortable to accept that as "the Lord's choice," any more than could the congregation. Another candidate able to draw the support of all, or nearly all, should be sought for, by vote after vote, week after week, until found or the matter abandoned; or let all agree on the two or three or more who could serve in turn and thus meet the ideas of all. But if fervent love for the Lord and the Truth prevail, with prayer for guidance and the disposition to prefer one another in honor, where talents are on an equality, it will generally be found easy to unite in judgment respecting the divine will on the subject. "Let nothing be done through strife or vainglory." "Preserve the unity of the Spirit in the bond of peace." Phil. 2:3; Eph. 4:3

The same order should prevail in respect to the choice of helpers called deacons and deaconesses, whose good repute should also be noted as a qualification. (See 1 Tim. 3:8-13.) These may be for any service required--and they should have as many of the qualifications of eldership as possible, including aptness in teaching, and graces of the Spirit.

Variety of Ministries

As already seen, elders may have special qualifications in one or another particular--some excelling in exhorting, [F283] some in teaching, some in prophesying or oratory, some as evangelists, in interesting unbelievers, and some as pastors taking a general oversight of the flock in its various interests, local or general. The Apostle Paul's address to the Elders of the Ecclesia at Ephesus gives us the general scope of the ministry to which each individual must adapt and fit his talents as a steward. His words are well worthy of careful and prayerful consideration by all accepting the service of an Elder in any department of the work. He said: "Take heed, therefore, unto yourselves, and to all the flock, over which the holy Spirit hath made you overseers [the word elsewhere misrendered bishops] to feed the Church [Ecclesia] of God." (Acts 20:28) Ah, yes! the elders need first of all to watch themselves, lest the little honor of their position make them proud and lordly, and lest they assume to themselves authority and honors belonging to the Head--the Chief Shepherd. To feed the flock is the Lord's province; as it is written, "He shall feed his flock like a shepherd." (Isa. 40:11) When, therefore, one is chosen an Elder it is that he may represent the Chief Shepherd--that he may be the instrument or channel through whom the great Shepherd of the flock may send to his own "meat in due season," "things new and old."

"Woe be unto the pastors [shepherds] that destroy and scatter the sheep of my pasture! saith the Lord. Therefore, thus saith the Lord God of Israel against the pastors [shepherds] that feed my people: Ye have scattered my flock and driven them away, and have not visited them: behold I will visit upon you the evil of your doings, saith the Lord....I will set up shepherds over them which shall feed them: and they shall fear no more nor be dismayed." Jer. 23:1,2,4

Laying On of Hands of the Presbytery

(1) "Neglect not the gift [endowment] that is in thee, which was given thee by prophecy [prediction], with the laying on of the hands of the presbytery [assembled elders]." 1 Tim. 4:14

(2) "Whom [the seven deacons chosen by the Church] they set before the apostles: and when they had prayed, they laid their hands upon them." Acts 6:6

(3) "In the Church [Ecclesia] that was at Antioch,...the holy Spirit said, Separate me Barnabas and Saul for the work whereunto [F284] I have called them. And when they had fasted and prayed and laid their hands on them, they sent them away." Acts 13:1-3

(4) "Lay hands hastily on no man, and be not partaker of other men's sins." 1 Tim. 5:22

(5) "And when Paul had laid his hands upon them, the holy Spirit came on them; and they spake with tongues, and prophesied [preached]." Acts 19:6

(6) Then laid they [the apostles] their hands on them, and they received the holy Spirit." Acts 8:17-19

(7) "Stir up the gift of God that is in thee, by the laying on of my hands." 2 Tim. 1:6

We thus aggregate the inspired testimony respecting laying on of hands in the Ecclesia of the New Creation. In the last three (5,6,7) the reference to the imparting of the "gifts" common in the early Church is evident. Apostolic hands were thus laid on all consecrated believers and some one or more gifts followed--"tongues," etc. "A measure of the Spirit is given to every man to profit withal."* The first four texts (1,2,3,4) may be grouped together as of one general teaching; namely, as a mark of approval or indorsement-- but not as a sign of permission or authorization.

(2) These deacons were not commissioned, or authorized to preach, by the apostles' laying hands on them, for they were not elected to be preachers, but to serve tables; and, anyway, they already, by virtue of their anointing of the [F285] holy Spirit, had full authority to preach to the extent of their talents and opportunity. And without any mention of license, or permission, or other ordination from anybody, we find Stephen, one of these deacons, preaching so zealously that he was the first after the Master to seal his testimony with his blood. This laying on of hands evidently signified merely the apostolic approval and blessing.

(3) The laying on of hands on Paul and Barnabas could not have been a permission to preach; for they were already recognized as elders and had been teaching in the Antioch Church for over a year. Besides, they had both been preaching elsewhere, previously. (Compare Acts 9:20-29; 11:26.) This laying on of hands could only mean the indorsement of the missionary work about to be undertaken by Paul and Barnabas--that the Antioch Ecclesia joined in the mission with them and probably defrayed their expenses.

(4) Here the Apostle intimates that a laying on of Timothy's hands upon a fellow-laborer in the vineyard would signify his approval, or indorsement: so that if the man turned out poorly in any respect, Timothy would share in his demerit. He must, so far as possible, make sure that he did not give his influence to introduce one who would do injury to the Lord's sheep, either morally or doctrinally.

No risk should be run; caution should be exercised either in giving a letter of recommendation or a public indorsement in the form of a public God-speed. The same advice is still appropriate to all of the Lord's people in proportion to the degree of their influence. Nothing in this, however, implied that any were dependent upon Timothy's indorsement before they would have the right to preach: that right according to ability being granted by the Lord to all who receive the holy Spirit of anointing.

A Paid Ministry?

The custom of a paid ministry, now so general and considered by many unavoidable and indispensable, was not the usage of the early Church. Our Lord and his chosen twelve were, so far as we are able to judge from the inspired [F286] records, poor--except, perhaps, James and John and Matthew. Accustomed to voluntary giving to the Levites, the Jews evidently extended this usage to everything religious that appealed to them as being of God. The disciples had a general treasurer, Judas (John 12:6; 13:29), and evidently never lacked; though it is equally evident that they never solicited alms. Not a hint of the kind is even suggested in the record of our Lord's words. He trusted to the Father's provision, and certain honorable women ministered unto him (and his) of their abundance. See Matt. 27:55,56; Luke 8:2,3.

Had our Lord's sermons and parables been interlarded with appeals for money, it would have sapped their life. Nothing appeals to us more than does the evident unselfishness of the Master and all his specially chosen ones, Judas being the only exception, and his avarice cost him his fall. (John 12:5,6) The love of money and show and the begging system of Babylon today is much against its powerful influence; and the absence of this spirit amongst the Lord's faithful now, as at the first advent, tells much in their favor with those who study them as living epistles, not fully appreciating their teachings. In a most remarkable manner the Lord has provided thus far for his "harvest" work without one solitary appeal being made for money; and we trust it will never be otherwise, believing that this is the Lord's mind.

Let those ambitious for this world's luxuries and wealth seek them in the fields of trade or in the lucrative professions; but let none become ministers of the Gospel of Christ from any other motive than love for God and for his Truth and for his brethren: a love that will rejoice in sacrificing ease and wealth and honor of men--not grudgingly, but heartily. But alas! nominal Christianity has grown great and worldly, and her servants are honored with the titles Reverend, Very Reverend, Most Reverend and Doctor of Divinity; and with these honors and titles go salaries--not according to the minister's needs, but on the commercial basis of his ability to attract large congregations and [F287] wealthy people. The natural result has followed--"The priests thereof teach for hire and the prophets thereof divine for money: yet will they lean upon the Lord and say, Is not the Lord among us? None evil can come upon us." "His watchmen are blind: they are all ignorant, they are all D------ D------s, they cannot bark; dreaming or talking in their sleep; lazy, loving slumber [ease]. Yea, they are greedy dogs which can never have enough; and they are shepherds that cannot understand: they all look to their own way [welfare], every one for his gain from his own quarter [denomination]." "They shall gather to themselves teachers having ears itching [for praise of men]; and they shall turn their ears from the Truth and shall be turned unto fables." Isa. 56:10,11; Micah 3:11; Phil. 3:2; 2 Tim. 4:3,4

Some may reason that both extremes ought to be avoided--large salaries and no salaries--and may call to mind the Lord's words, "The laborer is worthy of his hire;" and the Apostle's words, "If we have sown unto you spiritual things, is it a great thing if we reap your carnal things?" Yet we must remember that even these strongest statements of Scripture refer not to princely salaries, but to bare necessities. This the Apostle illustrates by the quotation, "Thou shalt not muzzle the ox that treadeth out the corn." The ox was to be free to provide for his necessities, but no more. The Apostle has given us the keynote of his own successful ministry, saying: "I will not be burdensome to you: for I seek not yours, but you....And I will very gladly spend and be spent for you; though the more abundantly I love you the less I be loved." 2 Cor. 12:14,15

Following in the footsteps of Jesus will not lead us in the direction of salaries: neither will the footsteps of his chief apostle, Paul. The latter, after showing that to ask earthly remuneration for spiritual services would in no sense violate justice, tells us of his own course in the matter in these words:

"I have coveted no man's silver or gold or apparel. Yea, yourselves know that these [my] hands have ministered unto my necessities, and [F288] to them that were with me. I have shewed you all things, how that so laboring ye ought to support the weak, and to remember the words of our Lord Jesus, how he said, It is more blessed to give than to receive." Acts 20:33-35

"We have not used this right [over you to require temporal things in exchange for spiritual]: but we bear all things that we may cause no hindrance to the gospel of Christ." (1 Cor. 9:12) "When I was present with you and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia [voluntarily] supplied." 2 Cor. 11:9

Our liberties are just the same as were those of the apostles in these respects; and fidelity to the cause should lead us to follow their steps in this as in all matters. The Lord, the apostles, and their associates, who traveled and gave their entire time to the ministry of the truth, did accept voluntary contributions from the brethren to meet their expenses; and, as already intimated, the laying on of the hands of the Antioch Church upon Paul and Barnabas, when they were about to start on their first missionary tour, seems to have implied that the Church became responsible for their expenses, and correspondingly participated in their work.

There is no intimation, direct or indirect, that the elders serving the Church at home received either salary or expense money; and we believe that it will generally be found advantageous to each local Church to use the voluntary services of its own members--few or many, great or insignificant. This Scriptural method is spiritually healthful: it tends to draw out all the various members in the exercise of their spiritual gifts, and leads all to look more to the Lord as the real Shepherd, than does the hiring method. As the number of qualified teachers increases, let the example of the Antioch Church be imitated--let some be sent forth as missionaries, colporteurs, pilgrims, etc.

Nevertheless, if any congregation considers that its field of usefulness is a large one and that a brother could advantageously give his entire time to ministering to it and to [F289] mission work, and if they voluntarily tender him money sufficient for his expenses, we know of no scripture that would forbid its acceptance. But both the serving Elder and the supporting Ecclesia should see to it that the amount provided is not more than reasonable living expenses for the servant and those properly dependent on him. And both should see also that all the members of the Ecclesia be exercised, and particularly such as possess qualifications for eldership; otherwise the spirit of Babylon, churchianity, will be sure to develop.

Discipline in the Ecclesia
--Matt. 18:15-18--

The administration of discipline is not the function of the elders only, but of the entire Church. If one appears to be in error or in sin, his supposed wrong should be pointed out to the erring one only by the one he has injured, or by the member first discovering the wrong. If the reproved one fails to clear himself, and continues in the error or sin, then two or three brethren without previous prejudice should be asked to hear the matter and advise the disputants. (Elders they may or may not be, but their eldership would add no force or authority in the case except as their judgment might be the riper and their influence the more potent.) If this committee decide unanimously with either party, the other should acquiesce and the matter be wholly at an end--correction, or restitution, so far as possible, being promptly made. If either of the original disputants still persists in the wrong course, the one who made the original charge or one of those called in committee or, preferably, all of these together, may then (but not sooner) exercise their privilege of bringing the matter before the Ecclesia, the body, the Church. Thus it is evident that the Elders were in no sense to be judges of the members--hearing and judgment were left to the local body, or Church.

The two preliminary steps (above mentioned) having been taken, the facts being certified to the elders, it would [F290] be their duty to call a general meeting of the Ecclesia, or consecrated body, as a court--to hear the case in all of its particulars, and in the name and reverence of its Head to render a decision. And the matter should be so clear, and the condemned should have such generous treatment, that the decision would be a unanimous one, or nearly so. Thus the peace and oneness of the body (the Ecclesia) would be preserved. Repentance even up to the moment of the Church's condemnation is possible. Nay, to secure repentance and reform is the very object of every step of these proceedings--to reclaim the transgressor; his punishment not at all the object. Punishment is not ours but God's: "Vengeance is mine, I will repay, saith the Lord." (Rom. 12:19) Should the wrongdoer repent at any step in this proceeding, it should be a cause of thanksgiving and rejoicing to all who possess the Lord's Spirit, and no others are members of his body. Rom. 8:9

Indeed, even if the transgressor refuse to hear (obey) the decision of the entire Church, no punishment is to be inflicted or even attempted. What then? Merely the Church is to withdraw from him its fellowship and any and all signs or manifestations of brotherhood. Thenceforth the offender is to be treated "as a heathen man and a publican." Matt. 18:17

At no time in these proceedings are the faults or failings of the offender to be made public property--scandalizing him and the Church, and the Lord, the Head of the Church. Nor is he to be harshly spoken of even after the separation; just as we are not to berate, or rail against, heathen men and publicans, but are to "speak evil of no man" and to "do good unto all men." (Titus 3:2; Gal. 6:10) Love is the quality which insists on the strictest obedience to these last two requirements to "all men": how much more will love insist that a "brother," a fellow-member in the Ecclesia, the body of Christ, shall not only not be injured by false or garbled statements, but that additionally, his weaknesses or blunders or sins be carefully covered, not from the unsympathetic world only, but also from "the household of [F291] faith" and from even the Church--until the final step of "telling it to the Church" should be found absolutely necessary. At every step the spirit of love will hope that the wrongdoer is laboring under some misapprehensions, and will be praying for wisdom and grace to turn a sinner from the error of his way and thus (possibly) to save a soul from death. James 5:20

Oh, that the holy Spirit, the spirit of love, might dwell in every member of the Ecclesia so richly that it would give pain to hear a defamatory tale about any one, and especially about a fellow-member! This would at once eliminate one-half the friction, or more. Nor would the following of the above procedure, outlined by our Lord, lead to frequent church trials: rather, while removing the ground for animosities, it would inculcate a respect for the judgment of the Church as being the judgment of the Lord, and the voice of the Church would be heard and obeyed accordingly. Furthermore, with order and love thus prevailing we may be sure that each would seek as far as possible to "mind his own business" and not attempt to reprove his brother or correct him, or bring the matter before a committee or the Church, unless the matter were one of some importance as concerned himself or the Church or the Truth.

Unquestionably, the majority of the Church troubles (and society and family troubles as well) spring not from a desire to wrong, nor even from a wrong unintentionally committed, but from misunderstandings and, at least, partial misinterpretations of intentions or motives. The tongue is the general mischief-maker; and it is part of the spirit of a sound mind, therefore, to set a guard upon the lips as well as upon the heart, from which proceed the ungenerous sentiments which, the lips expressing, set fire to evil passions and often injure many. The New Creation--the Church-- has strict instructions from their Lord and Head on this important subject. His spirit of love is to fill them as they go alone, privately, to the injuring person without previous conference or talking with anyone. They go not to make him (or her) ashamed of his conduct, nor to berate him or otherwise [F292] punish, but to secure a cessation of the wrong and, if possible, some recompense for injury already received. Telling others of the wrong, first or afterward, is unkind, unloving --contrary to the Word and Spirit of our Head. Not even to ask advice should the matter be told: we have the Lord's advice and should follow it. If the case be a peculiar one, the wisest of the elders should be asked for advice along the lines of a hypothetical case, so as not to disclose the real trouble and wrongdoer.

Unless the trouble is serious, the matter ought to stop with the personal appeal to the erring one, whether he hears or forebears to hear--to yield. But if the second step be deemed necessary, no explanation of the trouble should be made to those asked to confer until they gather in the presence of the accuser and the accused. Thus slanderous "talk" will be avoided and the committee of brethren will come to the case unbiased and be the better able to counsel both parties wisely; for the trouble may be on both sides, or, possibly, wholly on the side of the accuser. At all events, the accused will be favorably impressed by such fair treatment and will be much more likely to yield to such counselors if his course seems to them also to be wrong. But whether the one deemed by the committee to be in error shall yield or not, the whole matter is still strictly private, and not a mention of it should be made to anyone until, if thought sufficiently important, it is brought before the Church, and passed upon finally. Then for the first time it is common property to the saints only, and in proportion as they are saints they will desire to say no more than necessary to anyone respecting the weaknesses or sins of anybody.*

Accusations Against Elders

"Against an Elder receive not an accusation, except at the mouth of two or three witnesses." 1 Tim. 5:19, R.V.

The Apostle in this statement recognizes two principles. (1) That an Elder has already been recognized by the congregation as possessing a good and noble character, and as being specially earnest for the Truth, and devoted to God. (2) That such persons, by reason of their prominence in the Church, would be marked by the Adversary as special objects for his attacks--objects of envy, malice, hatred and strife on the part of some, even as our Lord forewarned-- "Marvel not if the world hate you"; "ye know that it hated me before it hated you"; "If they have called the Master of the house Beelzebub, how much more shall they call them of his household!" (Matt. 10:25; 1 Jno. 3:13; Jno. 15:18) The more faithful and capable the brother, the more nearly a copy of his Master, the more proper his choice as an Elder; and the more faithful the Elder, the more sure he will be to have as enemies--not Satan and his messengers only, but as many also as Satan can delude and mislead.

These reasons should guarantee an Elder against condemnation on the word of any one person, if otherwise his life appeared consistent. As for hearsay or rumor, they were not to be considered at all; because no true yokefellow, cognizant of the Lord's rule (Matt. 18:15), would circulate rumors or have confidence in the word of those who would thus disregard the Master's directions. To be heard at all, the accusers must profess to have been witnesses. And even if two or more witnesses made charges there would be no other way of hearing the case than that already defined. Any one person charging wrong against the Elder, should, after personal conference failing, have taken with him two or three others who would thus become witnesses to the contumacy. [F294] Then the matter, still unamended, might be brought by Timothy or anyone before the Church, etc.

Indeed, this accusation before two or three witnesses, being the requirement as respects all of the members, leaves room for the supposition that the Apostle was merely claiming that an Elder should have every right and privilege guaranteed to any of the brethren. It may be that some were inclined to hold that since an Elder must be "well reported," not only in the Church, but out of it, an Elder should be arraigned upon the slightest charges, because of his influential position. But the Apostle's words settle it that an Elder's opportunities must equal those of others.

This matter of witnesses needs to be deeply engraved on the mind of every New Creature. What others claim to know and what they slanderously tell is not even to be heeded--not to be received. If two or three, following the Lord's directions, bring charges against anyone--not back-bitingly and slanderously but as instructed--before the Church, they are not even then to be believed; but then will be the proper time for the Church to hear the matter--hear both sides, in each other's presence; and then give a godly decision and admonition, so phrased as to help the wrongdoer back to righteousness and not to push him off into outer darkness.

Mistaken Calls to Preach

A considerable number of people declare that they received of the Lord a call to preach the Gospel; perhaps they add in the next breath that they never knew why, or that they are aware that they have no special qualifications for the service, or that circumstances have always seemed to hinder them from responding to the call. Questioning them respecting the nature of the "call," develops the fact that it was merely an imagination or conjecture. One felt impressed at some time in his experience (perhaps before becoming a Christian at all) that he ought to devote himself to God and his service, and his highest ideal of God's service was drawn [F295] from his nominal church experiences, represented in the preacher whose services his family attended. Another felt his organ of approbativeness impressed, and said to himself --How I would like to be able to wear the cloth and receive the respect and titles and salary of a preacher--even a second or third-rate one. If possessed of large self-esteem, too, he probably felt still further impressed that as the chosen apostles were "untalented and ignorant men," so, possibly, God had him specially in mind because of his lack of talent and education. God has favored many such, and his cause as well, in not opening the way to their ambitions, misconstrued to be his call to preach.

As already pointed out, every member of the New Creation is called to preach; not by his ambitions or imaginations, but by the Word, which calls upon all who receive the grace of God not in vain to "show forth the praises of him who has called us out of darkness into his marvelous light." (1 Pet. 2:9) This call includes, therefore, all begotten of the spirit of the Truth--male and female, bond and free, rich and poor, educated and uneducated--black, brown, red, yellow and white. What further commission is needed than this--"He hath put a new song into my mouth," even "the loving kindness of Jehovah"? Psa. 40:3; 107:43

True, the Lord did specially choose and specially call the twelve apostles for a special work; true also he has proposed that in so far as his people will hearken to his words he will "set the various members in the body" as pleases him--some to one service and some to another, "to every man according to his several ability." (Matt. 25:15) But he clearly shows us that many will seek to "set" themselves as teachers; that it is the duty of the Church to look continually to him as their true Head and Leader, and not to favor the self-seeking ambitious brethren; that neglect of this duty will mean neglect of his words; deficiency, therefore, of love and obedience; and will surely be to the spiritual disadvantage of such an Ecclesia, as well as to the disadvantage of the self-set teacher. [F296]

The Lord's rule on this subject is clearly set forth to be-- "He that humbleth himself shall be exalted; and he that exalteth himself shall be abased." (Luke 14:11) The Church is to follow this rule, this mind of the Spirit, in all matters in which she shall seek to know and obey her Lord. The Lord's method is to advance only him whose zeal and faithfulness and perseverance in well-doing have shown themselves in little things. "He that is faithful in that which is least is faithful also in much." (Luke 16:10) "Thou hast been faithful over a few things: I will make thee ruler over many things." (Matt. 25:21,23) There is always plenty of room at the bottom of the ladder of honor. Whosoever wills, need not for long be without opportunities for serving the Lord, the Truth and the brethren in humble ways which the proud-spirited will disdain and neglect, looking for service more honorable in the sight of men. The faithful will rejoice in any service, and to them the Lord will open wider and yet wider doors of opportunity. Thus his will, exemplifying the wisdom from above, is to be carefully followed by every member of the New Creation--especially in his vote, in his stretching forth of his hand as a member of the body of Christ to express the will of the Head.

A self-seeking brother should be passed by, however capable; and a less capable, but humble, brother should be chosen for Elder. So gentle a reproof should be beneficial to all--even though not one word be uttered respecting the reasons governing. And in the case of a capable Elder giving evidence of a dictatorial spirit, or inclining to regard himself as above the Church and of a separate class, or implying a divine right to teach not coming through the Ecclesia (Church), it would be a kindness as well as a duty to such an one to drop him to some less prominent part of the service or from all special services for a time, until he shall take this gentle reproof and recover himself from the snare of the Adversary.

All are to remember that, like other faculties, ambition is necessary in the Church as well as in the world; but that in [F297] the New Creation it must not be a selfish ambition to be something great and prominent, but a loving ambition to serve the Lord and his people, even the very humblest. We all know how ambition led to Satan's fall--from the favor and service of God to the position of an enemy of his Creator and an opponent of all his righteous regulations. Similarly, all who adopt his course, saying, "I will ascend above the stars of God [I will set myself above others of the sons of God], I will be as the Most High--[a ruler amongst them, a usurper of divine authority without divine appointment, and contrary to the divine regulation]," are sure to suffer divine disapprobation, and proportionate alienation from the Lord. And the influence of such, like Satan's, is sure to be injurious. As Satan would be an unsafe teacher, so are all who have his disposition sure to lead into darkness for light; because they are not in the proper attitude to receive the light and be used as messengers of it to others.

Whenever, therefore, any brother feels sure that he is called to preach in some public capacity when no door of service has been opened to him in the appointed manner--if he is inclined to force himself upon the Church, without its almost unanimous request--or if having been chosen to the position of a leader or Elder he seeks to hold the position and consider it his by right, without regular votes of the Church from time to time requesting his service continued, we may set it down either that the brother has not noted the proprieties of the case, or that he has the wrong, self-seeking spirit unsuitable to any service in the Ecclesia. In either event it will be the proper course to make a change at the first proper occasion for holding an election: and, as already suggested, the first Sunday of a year or in a quarter would be an appropriate time easily remembered.

"Warn Them That Are Unruly"

"We exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. See that none render evil for evil unto any, but ever follow that which is good, both among yourselves and to all men." 1 Thess. 5:14,15 [F298]

This exhortation is not to elders, but to the entire Church, including the elders. It takes cognizance of the fact that although the entire Church, as God's New Creation, has a perfect standing before him as New Creatures in Christ Jesus, nevertheless each and all of them have their imperfections according to the flesh. It shows, further, what we all recognize; viz., that there are differences in the degrees and in the kinds of our fleshly imperfections; so that, as in children of an earthly family different dispositions require different treatment by the parents, much more in the family of God there are such wide differences of disposition as to require special consideration one for the other. To take notice of each other's imperfections, from the standpoint of criticism, would be to do ourselves much injury, cultivating in our hearts a faultfinding disposition, keenly awake to the weaknesses and imperfections of others, and proportionately, perhaps, inclined to be blind to our own defects. Such criticism is entirely foreign to the spirit and intention of the Apostle's exhortation.

Those are addressed who have been begotten of the spirit of the truth, the spirit of holiness, the spirit of humility, the spirit of love. Such as are thus growing in the graces of the Spirit, will fear and criticize chiefly their own defects; while their love for others will lead them to make as many mental excuses and allowances for them as possible. But while this spirit of love is properly condoning the offenses and weaknesses of the brethren, it is to be on the alert, nevertheless, to do them good--not by bickering, strife, contention, chiding, faultfinding and slandering one another, but in a manner such as the Golden Rule, would approve. With gentleness, meekness, long-suffering and patience, it will seek to make allowance for each other's weaknesses, and at the same time to help each other out of them, each remembering his own weaknesses of some kind.

The unruly are not to be comforted and supported and encouraged in their wrong way; but in kindness, in love, they are to be admonished that God is a God of order; and that [F299] in proportion as we would grow in his likeness and favor we must observe rules of order. They should be admonished that nothing is further from the divine arrangement than anarchy; and that as even worldly people recognize the principle that the worst form of government imaginable is preferable to anarchy, so much the more should God's people, who have received the spirit of a sound mind, the holy Spirit, recognize this same principle in the Church; and the Apostle exhorts us to submit ourselves one to the other, for the sake of the general interests of the Lord's cause. If we were all perfect, and our judgment of the Lord's will perfect, we would all think exactly the same--there would be no particular necessity for submitting one to another; but since our judgments differ, it is necessary that each consider the other and the other's standpoint of observation and judgment, and that each seek to yield something in the interest of general peace--yea, to yield everything so as to preserve the unity of the Spirit in the bonds of peace in the body of Christ, except where principle would be infringed by such a course.

The unruly or disorderly are not entirely to blame for their condition, perhaps. Many people are born disorderly and inclined to be so in their dress and in all their affairs in life. Disorderliness, therefore, is a part of their weakness, which should be thought of sympathetically, kindly, but, nevertheless, should not be permitted to do injury to the Church of God, to hinder its usefulness, to prevent its cooperation in the study and service of the Truth. It is not the will of God that his people should have that meekness which would amount to weakness in dealing with disorderly persons. Kindly, lovingly, but firmly, they should be shown that, as order is heaven's first law, so it must be highly esteemed amongst those who are heavenly-minded; and that it would be sinful for the congregation to permit one or two or more of its members to do violence to the divine regulations, as expressed in the Word of God and as generally understood by the congregation with which he is associated. [F300]

Admonishing Not a General Order

It would be a great mistake, however, to suppose that the Apostle, in using this general language to the Church, meant that every individual of the Church was to do such admonishing. To admonish wisely, helpfully, is a very delicate matter indeed, and remarkably few have a talent for it. The election of elders on the part of congregations is understood to signify the election of those of the number possessed of the largest measure of spiritual development, combined with natural qualifications to constitute them the representatives of the congregation, not only in respect to the leading of meetings, etc., but also in respect to keeping order in the meetings and admonishing unruly ones wisely, kindly, firmly. That this is the Apostle's thought is clearly shown in the two preceding verses, in which he says:

"We beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their works' sake. And be at peace amongst yourselves." 1 Thess. 5:12,13

If divine wisdom has been properly sought and properly exercised in the choosing of elders of a congregation, it follows that those thus chosen were very highly esteemed; and since novices are not to be chosen, it follows that these were appreciated and selected for their works' sake, because it was discerned by the brethren that they had a considerable measure of the holy spirit of love and wisdom and meekness, besides certain natural gifts and qualifications for this service. To "be at peace amongst yourselves," as the Apostle exhorts, would mean that, having chosen these elders to be the representatives of the congregation, the body in general would look to them to perform the service to which they were chosen, and would not attempt to take it each upon himself to be a reprover, or admonisher, etc. Indeed, as we have already seen, the Lord's people are not to judge one another personally; and only the congregation as a whole may exclude one of the number from the fellowship and privileges of the meeting. And this, we have seen, can come only after the various steps of a more private kind have been taken--after [F301] all efforts to bring about reform have proved unavailing, and the interests of the Church in general are seriously threatened by the wrong course of the offender. But in the text before us the Apostle exhorts that the congregation shall "know"--that is, recognize, look to--those whom they have chosen as their representatives, and expect them to keep guard over the interests of the Church, and to do the admonishing of the unruly, up to the point where matters would be serious enough to bring them before the Church as a court.

Public Rebukes Rare

This admonishing, under some circumstances, might need to be done publicly before the congregation, as the Apostle suggests to Timothy: "Them that sin [publicly] rebuke before all, that others also may fear." (1 Tim. 5:20) Such a public rebuke necessarily implies a public sin of a grievous nature. For any comparatively slight deviation from rules of order the elders, under the law of love, and the Golden Rule, should surely "consider one another to provoke unto love and to good works," and so considering they would know that a word in private would probably be much more helpful to the individual than a public rebuke, which might cut or wound or injure a sensitive nature where such wounding was entirely unnecessary, and where love would have prompted a different course. But even though an Elder should rebuke a grievous sin publicly, it should be done, nevertheless, lovingly, and with a desire that the reproved one might be corrected and helped back, and not with a desire to make him odious and to cast him forth. Nor, indeed, does it come within the Elder's province to rebuke any to the extent of debarring them from the privileges of the congregation. Rebuke to this extent, as we have just seen, can proceed only from the Church as a whole, and that after a full hearing of the case, in which the accused one has full opportunity for either defending himself or amending his ways and being forgiven. The Church, the Ecclesia, the consecrated of the Lord, are, as a whole, his [F302] representatives, and the Elder is merely the Church's representative --the Church's best conception of the Lord's choice. The Church, therefore, and not the elders, constitute the court of last resort in all such matters; hence, an elder's course is always subject to review or correction by the Church, according to the united judgment of the Lord's will.

While considering this phase of the subject, we might pause a moment to inquire the extent to which the Church, directly or indirectly, or through its elders, is to exercise this duty of admonishing the disorderly, and of eventually excluding them from the assembly. It is not within the power of the Church to exclude permanently. The brother who, having offended either a brother member or the whole Church body, returns again and says, "I repent of my wrong course, and promise my best endeavors to do right in the future," or the equivalent of this, is to be forgiven-- fully, freely--as heartily as we hope the Lord will forgive the trespasses of all. No one but the Lord has the power or authority to cut off any individual everlastingly--the power to sever a branch from the Vine. We are informed that there is a sin unto death, for which it is useless to pray (1 John 5:16); and we are to expect that such a wilful sin as would thus bring the penalty of the Second Death would be so open, so flagrant, as to be readily discerned by those who are in fellowship with the Lord. We are not to judge of any by what is in their hearts, for we cannot read their hearts; but if they commit wilful sin unto death it will surely become manifest outwardly--by their lips, if they are doctrinal transgressions, denying the precious blood of atonement; or by their immoralities, if they have turned to walk after the flesh, "like the sow that is washed, to her wallowing in the mire." It is respecting such as these, referred to in Heb. 6:4-8; 10:26-31, that the Apostle warns us to have no dealings whatever--not to eat with them, not to receive them into our houses, and not to bid them Godspeed (2 John 9-11); because those who would affiliate with them or bid them Godspeed would be accounted as taking [F303] their places as enemies of God, and as partaking of the evil deeds or evil doctrines, as the case might be.

But in respect to others, who "walk disorderly," the regulation is very different. Such an excluded brother or sister should not be treated as an enemy, nor thought of as such; but as an erring brother, as the Apostle says further on in this same epistle, "If any man obey not our word by this epistle [if he be disorderly, unwilling to submit himself to sound reasoning and loving, generous rules of order] note that man, and have no company with him, to the end that he may be ashamed; yet count him not as an enemy, but admonish him as a brother." (2 Thess. 3:14,15) Such a case as this would imply some open, public opposition on the part of the brother to the rules of order laid down by the Apostle, as the Lord's mouthpiece; and such a public opposition to right principles should be rebuked by the congregation, should they decide that the brother is so out of order that he needs admonishing; and if he does not consent to the form of sound words, sent us by our Lord through the Apostle, he should be considered as so out of accord as to make it no longer proper that he should have the fellowship of the brethren until he would consent to these reasonable requirements. He should not be passed by on the street unnoticed by the brethren, but be treated courteously. The exclusion should be merely from the privileges of the assembly and from any special brotherly associations, etc., peculiar to the faithful. This is implied also in our Lord's words, "Let him be unto thee as an heathen man and a publican." Our Lord did not mean that we should do injury to a heathen man or a publican, nor treat either in any manner unkindly; but merely that we should not fellowship such as brethren, nor seek their confidences, nor as New Creatures give them ours. The household of faith is to be cemented and bound together with mutual love and sympathy, and expressions of these in various ways. It is from the lack of these privileges and blessings that the excluded brother is caused to suffer, until he feels that he must reform his ways and return to the family gathering. There is a suggestion [F304] in this respect to warmth, to cordiality, to true brotherliness, that should prevail amongst those who are members of the Lord's body.

"Comfort the Feeble-Minded"

Continuing our examination of the Apostle's words in our text, we note that the Church is to comfort the feeble-minded. We thus have notice that the reception of the holy Spirit does not transform our mortal bodies so as to entirely overcome their weaknesses. There are some with feeble minds, as there are others with feeble bodies, and each needs sympathy along the line of his own weakness. The feeble minds were not to be miraculously cured; nor should we expect that because the minds of some are feeble and unable to grasp all the lengths, and breadths, and heights, and depths of the divine plan that, therefore, they are not of the body. On the contrary, as the Lord is not seeking for his Church merely those who are of fine physical development, strong and robust, so likewise he is not seeking merely those who are strong and robust in mind, and able to reason and analyze thoroughly, completely, every feature of the divine plan. There will be in the body some who will be thus qualified, but others are feeble-minded, and do not come up even to the average standard of knowledge. What comfort should we give to these? We answer that the elders, in their presentations of the Truth, and all of the Church in their relationship one with the other, should comfort these, not necessarily in pointing out their feebleness and condoning the same, but rather along general lines--not expecting the same degree of proficiency and intellectual discernment in the members of the family of God. None should claim that those who have such disabilities are, therefore, not of the body.

The lesson is much the same if we accept the revised reading, "Comfort the fainthearted." Some naturally lack courage and combativeness, and with ever so good will and ever so loyal hearts cannot, to the same degree as others of the body, "be strong in the Lord," nor "fight the good fight [F305] of faith" in the open. The Lord, however, must see their will, their intention, to be courageous and loyal, and so should the brethren--if they are to attain the rank of overcomers.

All should recognize that the Lord's judgment of his people is according to their hearts, and that if these feeble-minded or fainthearted ones have had a sufficiency of mind and will to grasp the fundamentals of the divine plan of redemption through Christ Jesus, and their own justification in God's sight through faith in the Redeemer, and if on this basis they are striving to live a life of consecration to the Lord, they are to be treated in every way so as to permit them to feel that they are fully and thoroughly members of the body of Christ; and that the fact that they cannot expound or cannot perhaps with clearness discern every feature of the divine plan intellectually, and defend the same as courageously as others, is not to be esteemed as impugning their acceptance with the Lord. They should be encouraged to press along the line of self-sacrifice in the divine service, doing such things as their hands find to do, to the glory of the Lord and to the blessing of his people--comforted with the thought that in due time all who abide in Christ and cultivate the fruits of his Spirit and walk in his steps of sacrifice will have new bodies with perfect capacity, in which all the members shall be able to know as they are known--and that meantime the Lord assures us that his strength is shown the more fully in our weakness.

"Support the Weak"

This implies that there are some in the Church weaker than others; not merely physically weaker, but weaker spiritually --in the sense of having human organisms depraved in such a manner that they as New Creatures, find greater difficulty in growth and spiritual development. Such are not to be rejected from the body, but, on the contrary, we are to understand that if the Lord counted them worthy of a knowledge of his grace, it means that he is able to bring them off conquerors through him who loved us and bought [F306] us with his precious blood. They are to be supported with such promises as the Scriptures afford--to the effect that when we are weak in ourselves we may be strong in the Lord and in the power of his might, by casting all our care upon him, and by faith laying hold upon his grace; that in the hour of weakness and temptation they will find fulfilled the promise, "My grace is sufficient for thee; my strength is made perfect in weakness." The entire congregation can assist in this comforting and supporting, though, of course, the elders have a special charge and responsibility toward these, because they are the chosen representatives of the Church, and, hence, of the Lord. The Apostle, speaking of the various members of the body, after telling of pastors and teachers, speaks of "helps." (1 Cor. 12:28) Evidently the Lord's good pleasure would be that each member of the Church should seek to occupy such a place of helpfulness, not only helping the elders chosen as the representatives of the Church, but also helping one another, doing good unto all men as we have opportunity, but especially to the household of faith.

"Patient Toward All"

In obeying this exhortation to exercise patience toward each other under all circumstances, the New Creatures will find that they are not only exercising the proper attitude toward each other, but that they are cultivating in themselves one of the grandest graces of the holy Spirit--patience. Patience is a grace of the Spirit which will find abundant opportunity for exercise in all of life's affairs, toward those outside the Church as well as toward those within it, and it is well that we remember that the whole world has a claim upon our patience. We discern this only as we get clear views of the groaning creation's condition, revealed to us through the Scriptures. Therein we see the story of the fall, and how all have been injured by it. Therein we see God's patience toward sinners and his wonderful love in their redemption, and in the provisions he has made, not only for [F307] the blessing and uplifting of his Church out of the miry clay and out of the horrible pit of sin and death, but glorious provisions also for the whole world of mankind. In it, too, we see that the great difficulty with the world is that they are under the delusions of our Adversary, "the god of this world," who now blinds and deceives them. 2 Cor. 4:4

Surely this knowledge should give us patience! And if we have patience with the world, much more should we have patience with those who are no longer of the world, but who have by God's grace come under the conditions of his forgiveness in Christ Jesus, have been adopted into his family, and are now seeking to walk in his steps. What loving and long-suffering patience we should have toward these fellow-disciples, members of the Lord's body! Surely we could have nothing else than patience toward these; and surely our Lord and Master would specially disapprove and in some manner rebuke impatience toward any of them. Furthermore, we have great need of patience even in dealing with ourselves under present distress and weaknesses and battles with the world, the flesh and the Adversary. Learning to appreciate these facts will help to make us more patient toward all.

"See That None Render Evil for Evil"

This is more than an individual advice: it is an injunction, addressed to the Church as a whole, and is applicable to each congregation of the Lord's people. It implies that if some of the household of faith are disposed to take vengeance, to retaliate, to render evil for evil, either upon brother members or upon those outside, that the Church will not be acting the part of a busybody in taking notice of such a course. It is the duty of the Church to see to this. "See that no man render evil for evil," means, give attention to it that this proper spirit is observed in your midst amongst the brethren. If, therefore, the elders should learn of such occasions as would be covered by this injunction, it would be their duty kindly to admonish the brothers or the sisters respecting [F308] the Word of the Lord; and, if they will not hear, it would be the duty of the former to bring the matter before the congregation, etc., etc. And here is the Church's commission to take cognizance of such an improper course on the part of any. Not only are we thus to see one another, and to look out for each other with kindly interest, to note that backward steps are not taken, but we are to see to it that, on the contrary, all follow after that which is good. We should rejoice in and commend every evidence of progress in a right way, giving it our support as individuals and as congregations of the Lord's people. By thus doing, as the Apostle suggests, we may rejoice evermore, and with good cause; for so helping one another the body of Christ will make increase of itself in love, growing more and more in the likeness of the Head, and becoming more and more fit for joint-heirship with him in the Kingdom.

"Let Us Consider One Another to Provoke
Unto Love and to Good Works"
--Heb. 10:24--

What a loving and beautiful thought is here expressed! While others consider their fellows to fault-find or discourage, or selfishly to take advantage of their weaknesses, the New Creation is to do the reverse--to study carefully each other's dispositions with a view to avoiding the saying or doing of things which would unnecessarily wound, stir up anger, etc., but with a view to provoking them to love and good conduct.

And why not? Is not the whole attitude of the world, the flesh and the devil provocative of envy, selfishness, jealousy, and full of evil enticement to sin, of thought, word and deed? Why, then, should not the New Creatures of the Christ body not only abstain from such provocations toward themselves and others, but engage in provoking or inciting in the reverse direction--toward love and good works? Surely this, like every admonition and exhortation of God's Word, is reasonable as well as profitable. [F309]

"The Assembling of Ourselves"

"Not forsaking the assembling of ourselves together, as the custom of some is, but exhorting one another, and so much the more as ye see the day drawing on." Heb. 10:25

The Lord's injunction, through the Apostle, respecting the assembling of his people, is in full accord with his own words, "Where two or three of you are met in my name, there am I in the midst." (Matt. 18:20) The object of these gatherings is clearly indicated; they are for mutual advancement in spiritual things--opportunities for provoking or inciting each other unto more and more love for the Lord and for each other, and to increased good works of every kind that would glorify our Father, that would bless the brotherhood, and that would do good unto all men as we have opportunity. If he who says, I love God, yet hateth his brother, knows not what he says, and deceives himself (1 John 4:20), similarly mistaken, we believe, are those who say, I long to be with the Lord and to enjoy his blessing and fellowship, if they meantime neglect opportunities to meet with the brethren, and do not enjoy their company and fellowship.

It is in the nature of things that each human being must seek some companionship; and experience attests the truthfulness of the proverb, that "Birds of a feather flock together." If, therefore, the fellowship of the spiritually minded is not appreciated, longed for and sought after, if we do not improve opportunities to enjoy it, we may be sure these are unhealthy indications as respects our spiritual condition. The natural man loves and enjoys natural fellowship and companionship, and plans and arranges with his associates in respect to business matters and pleasures, even though their common worldly hopes and plans are very limited indeed as compared with the exceeding great and precious hopes of the New Creation. As our minds become transformed by the renewing of the holy Spirit, our appetite for fellowship is not destroyed, but merely turned into new channels, where we find a wonderful field for fellowship, [F310] investigation, discussion and enjoyment--the history of sin and the groaning creation, past and present-- God's record of the redemption and the coming deliverance of the groaning creation--our high calling to joint-heirship with the Lord--the evidences that our deliverance is drawing nigh, etc. What an abundant field for thought, for study, for fellowship and communion!

No wonder we say that the one who is unappreciative of the privilege of meeting with others for the discussion of these subjects is spiritually sick, in some respects, whether he is able to diagnose his own ailment or not. It may be that he is diseased with a kind of spiritual pride and self-sufficiency, which leads him to say to himself, I need not go to the common school of Christ, to be taught with his other followers; I will take private lessons from the Lord at home, and he will teach me separately, and deeper and more spiritual lessons. Quite a few seem to be afflicted with this spiritual egotism--to imagine themselves better than others of the Lord's brethren, and that he would depart from his usual custom and from the lines marked out in his Word, to serve them in a peculiar manner, just because they think more highly of themselves than they ought to think, and because they request it. Such brethren should remember that they have not one solitary promise of the Lord of a blessing so long as they are in this attitude of heart and conduct. On the contrary, "the Lord resisteth the proud and showeth his favors to the humble." The Lord blesses those who hear and obey his instructions, saying, "If ye love me, keep my commandments." To those who are in a right attitude of heart it is quite sufficient that the Lord has enjoined that we come together in his name; and that he has promised special blessings to so few as even two or three obeying him, and that the Church is representatively his body, and is to be prospered by "that which every joint supplieth," and to edify itself and to "build one another up," as members in all the graces and fruits of the Spirit. Sometimes the difficulty is not purely a spiritual egotism, but partially a neglect of the Word of God and a leaning to human understanding, [F311] supposing that the promise, "they shall be all taught of God," implies an individual teaching, separate the one from the other. The customs of the apostles and their teachings, and the experience of the Lord's people, are all contrary to such a thought.

However, on the other hand, we are not to crave merely numbers and show and popularity, but are to remember that the Lord's promised blessing is to "two or three of you"; and, again, through the Apostle, the exhortation is to "the assembling of ourselves together." It is not a sectarian spirit that the Lord and the Apostle inculcate here, when they intimate that the assemblies are not to be worldly assemblies, in which the Lord's people are to mingle, but Christian assemblies --assemblies of those who know of God's grace and who have accepted of the same by a full consecration of themselves to him and his service. The worldly are not to be urged to come to these meetings. They are not of you, even as "Ye are not of the world"; and if they were attracted, either by music or other features, the spirit of the injunction would be lost, for where worldliness would abound, and a desire to please and to attract the worldly, very speedily the proper object of the meeting would be lost sight of. That proper object is explained to be "the building up of yourselves in the most holy faith," "edifying one another," "inciting one another to love and to good works." Jude 20; 1 Thess. 5:11; Heb. 10:24

Let the evilly disposed flock together, if they will; let the morally disposed flock together with their kind; and let the Spirit-begotten ones assemble themselves and proceed along the lines laid down in the Lord's Word for their edification. But if they neglect this, let the blame for unfavorable consequences not be attached to the Head of the Church nor to the faithful apostles, who clearly emphasized the proper course and exemplified it in their own conduct.

This does not mean that outsiders are to be forbidden entrance to the meetings of the Church, if they are interested enough to desire to come in and "behold your order," and be blessed by your holy conversation, exhortations to good [F312] works, and love, and exposition of the divine Word of promise, etc. The Apostle intimates this very clearly in 1 Cor. 14:24. The point we are making is that "assembling ourselves" is not an assemblage of unbelievers, where endeavors are made constantly to break the hearts of sinners. The sinner should be free to attend, but should be let alone to see the order and love prevailing amongst the Lord's consecrated ones, that thus even though he comprehend only in part, he may be reproved of his sins by discerning the spirit of holiness and purity in the Church, and may be convinced respecting his errors of doctrine by beholding the order and symmetry of the truth which prevails amongst the Lord's people. Compare 1 Cor. 14:23-26.

This brings us to a consideration of the general

Character of the Meetings

of the Lord's people. We remark, first of all, that on this subject, as on others, the Lord's people are left without cast-iron laws and regulations--left free to adapt themselves to the changing conditions of time and country, left free in the exercise of the spirit of a sound mind, left free to seek the wisdom that cometh from above, and to manifest the degree of their attainment of the Lord's character-likeness under the discipline of the Law of Love. That Law of Love will be sure to urge modesty as respects all innovations or changes from the customs of the early Church; it will be sure to hesitate to make radical changes except as it shall discern their necessity, and even then will seek to keep close within the spirit of every admonition and instruction and practice of the early Church.

In the early Church we have the example of the apostles as special teachers. We have the example of the elders, doing pastoral work, evangelistic work, and prophesying or public speaking; and from one illustration, given with particularity in 1 Cor. 14, we may judge that each member of the Church was encouraged by the apostles to stir up whatever talent and gift he might possess, to glorify the Lord and to serve the brethren--thus to exercise himself and to [F313] grow strong in the Lord and in the Truth, helping others and being helped in turn by others. This account of an ordinary Church meeting in the Apostle's day could not be followed fully and in detail today, because of the peculiar "gifts of the Spirit" temporarily bestowed upon the early Church for the convincing of outsiders, as well as for personal encouragement at a time when, without these gifts, it would have been impossible for any of the number to be edified or profited to any extent. Nevertheless, we can draw from this early custom, approved by the Apostle, certain valuable and helpful lessons, which can be appropriated by the little companies of the Lord's people everywhere, according to circumstances.

The chief lesson is that of mutual helpfulness, "building one another up in the most holy faith." It was not the custom for one or even several of the elders to preach regularly, nor to do or attempt to do all the edifying or building up. It was the custom for each member to do his part, the parts of the elders being more important according to their abilities and gifts; and we can see that this would be a very helpful arrangement and bring a blessing not only to those who heard, but also to all participating. And who does not know that even the poorest speaker or the most illiterate person may, if his heart be full of love for the Lord and devotion to him, communicate thoughts which will be precious to all who may hear. The class of meetings here described by the Apostle evidently was a sample of the majority of meetings held by the Church. The account shows that it was a mixed meeting, at which, adapting the account to present times, one might exhort, another might expound, another might offer prayer, another propose a hymn, another read a poem which seemed to fit his sentiments and experiences, in harmony with the topic of the meeting; another might quote some scriptures bearing on the topic under discussion, and thus the Lord might use each and all of these members of the Church in mutual edification, mutual upbuilding.

It is not our thought that there never was preaching in the early Church. On the contrary, we find that wherever [F314] the apostles went they were considered specially able expounders of the Word of God, who would be present probably but a short time, and during the period of their presence, it is likely, they did nearly all of the public speaking, though we doubt not that other social meetings, open to all, were held as well. This same practice respecting apostolic preaching was no doubt followed by others who were not apostles; as, for instance, Barnabas, Timothy, Apollos, Titus, etc., and the same liberties were enjoyed also by some who misused them and exercised quite an influence for evil--Hymenaeus and Philetus and others.

Where the Lord has laid down no positive law it would be inappropriate for us or for others to fix a law. We offer, however, some suggestions, viz., that there are certain spiritual needs of the Church which require ministering to:

(1) Instruction is necessary--in the more purely prophetical matters and also in the moral doctrines, and in respect to the development of the Christian graces.

(2) Because of more or less differing methods in the use of language, and because of more or less obtuseness of mind and varying degrees of spiritual perception, as between those who are babes in Christ and those who are more mature in knowledge and in grace, it is advisable that opportunities be afforded at which each will be encouraged to express his understanding of the things which he has learned, either through reading or hearing, to the intent that if his understanding of these things be defective it may be corrected by the statements of others on the subject.

(3) There should be frequent regular meetings at which reasonably full opportunities would be given to anyone to present what he might believe to be a different view of truth from that perhaps generally held and approved by the Ecclesia.

(4) There should be not only devotional services connected with all meetings of the Lord's people, but experience shows the profitableness of each one, in the hearing of his brethren, confessing with his mouth, either in testimony or in prayer, his devotion to the Lord. [F315]

Doctrine Still Necessary

Respecting the first proposition: We are living in a time when doctrines in general are being sneered at, and when quite a good many claim that doctrine and faith are of no value in comparison to works and morals. We cannot agree with this, because we find it entirely out of accord with the divine Word, in which faith is placed first and works second. It is our faith that is accepted of the Lord, and according to our faith he will reward us, though he will properly expect that a good faith will bring forth as many good works as the weaknesses of the earthen vessel will permit. This is the rule of faith everywhere laid down in the Scriptures. "Without faith it is impossible to please God." "This is the victory that overcometh the world, even our faith." (Heb. 11:6; 1 John 5:4) No man can properly be an overcomer, therefore, unless he exercise faith in God and in his promises; and in order to exercise faith in the promises of God he must understand them; and this opportunity and ability to grow strong in faith will be in proportion to his understanding of the divine plan of the ages, and the exceeding great and precious promises connected therewith. Hence, doctrine--instruction--is important, not merely for the knowledge which God's people are to have and to enjoy above and beyond the knowledge of the world in things pertaining to God, but especially because of the influence which this knowledge will exercise upon all hopes and aims and conduct. "He that hath this hope in him purifieth himself" (1 John 3:3) is a Scriptural expression which fully coincides with the foregoing statements. He who would endeavor to purify himself, to cleanse his conduct, must, to be successful, begin as the Scriptures begin, with the heart, and must progress, using, for a cleansing, the inspired promises. And this means a knowledge of the doctrines of Christ.

It is appropriate, however, that we clearly distinguish and differentiate between the doctrines of Christ and the doctrines of men. The doctrines of Christ are those which he himself and his inspired apostles have set before us in the [F316] New Testament. The doctrines of men are represented in the creeds of men, many of which are grossly and seriously at variance with the doctrines of the Lord, and all of them in disagreement with each other. Moreover, it is not sufficient that we be indoctrinated once; for, as the Apostle intimates, we receive the treasures of God's grace into poor earthen vessels which are very leaky; and hence, if we cease to receive we will cease to have; for which cause it is necessary that we have "line upon line, precept upon precept," and that we continually renew and review our study of the divine plan of the ages, using whatever helps and assistances divine providence supplies, seeking so far as possible to obey the Apostle's injunction to be--"not forgetful hearers, but doers of the work," and thus "doers of the Word." James 1:22-25

Our second proposition is one that may not at once be so fully appreciated as the first. It is apt to be the thought of many, if not of all, that those who can express the truth most clearly, most fluently, most accurately, should be the only ones to express it, and that the others should keep silence and hear and learn. This thought is right in many respects. It is not our suggestion that any should be put to teach or be looked up to as teachers, or their words received as instruction, who are incapable of giving instruction, and who do not clearly apprehend the divine plan. But there is a great difference between setting such to teach--as in the case of elders--and having a meeting at which all members of the New Creation would have an opportunity of briefly expressing themselves or asking questions, with the understanding that their questions or doubts or expressions are not upheld by the Church as being the sentiments of the company. At such meetings, wrong ideas may possibly be set forth in the form of questions--not with an intention of teaching these opinions, nor with the purpose of enforcing them, but with a view to having them criticized. But beware of violating conscience by any attempt to defend error. Such procedure should be sanctioned only in the presence of someone advanced [F317] in the Truth and able to give a Scriptural reason for his faith, and to show the way of the Lord more perfectly. Is it asked, What advantage could come from such a course? We reply that we have frequently seen the advantages demonstrated. It is often difficult--sometimes impossible--to state matters in the simplest and most direct manner; and it is equally impossible for all minds, however honest, to grasp a subject with an equal degree of clearness from the same illustration. Hence the value of questions, and of a variety of presentations of the same truth, as illustrated in our Lord's parables, which present subjects from various standpoints, affording a more complete and harmonious view of the whole. So, too, we have noticed that the blundering and somewhat bungling statement of a truth may, at times, effect an entrance into some minds where a more sound and more logical statement had failed--the incompetence of the speaker matching in some respects the lower plane of reason and judgment in the hearer. We are to rejoice if the Gospel is preached and finds a lodgment in hungry hearts, whatever the channel, as the Apostle explains--"some even preach Christ of contention and vainglory." We can only rejoice if some are brought to a proper knowledge of the Lord, even though we must greatly regret the improper motives of the presentation; or, as in the other case, the imperfection of the presentation. It is the Lord and the Truth and the brethren that we love and desire to serve; and, hence, we must rejoice in anything which brings the desired results, and should make our arrangements so as not to interfere with this, which we recognize to be a fact. This does not signify that the illogical and incompetent should be set to teach in the Church, nor that we should imagine that the illogical presentations would be the most successful in general. Quite the contrary. Nevertheless, we are not wholly to ignore that which we see is sometimes a channel of blessing to some minds and which has the backing of primitive Church usage.

In support of our third proposition: No matter how confident [F318] we are that we have the truth, it would certainly be unwise for us so to shut and lock the door of interrogation and contrary expressions as thoroughly to exclude all that might be considered error by the leader of the meeting or by the entire congregation. One limitation alone should prevail to a thorough exclusion; viz., that the gatherings of the New Creatures are not for the consideration of secular subjects, worldly sciences and philosophies, but solely for the study of the divine revelation; and in the study of the divine revelation the congregation should first, last and always recognize the difference between the foundation principles of the doctrines of Christ (which no member may change or alter, nor consent to have questioned) and the discussion of advanced doctrines, which must be fully in accord with the foundation principles. The latter should at all times have full, free opportunities to be heard, and there should be meetings at which they can be heard. This, however, does not mean that they should be heard over and over, and that some individual should be permitted to confuse and distract every meeting and every topic with some particular hobby. Let his hobby have a fair hearing and a fair discussion at an appropriate time, in the presence of some well versed in the Truth, and if ruled out by the congregation as unscriptural, and the promoter of the thought be not convinced of its unscripturalness, let him at least refrain from intruding the subject upon the notice of the Church for a long time--perhaps a year--when he might without impropriety request another hearing, which might or might not be granted, as the congregation should think the matter worthy or unworthy of hearing and investigation.

What we urge is, that unless there be some such vent, two dangers may be encountered: One, the danger of falling into the condition we see prevailing now in the nominal churches of Christendom, in which it is impossible to find access to their ears through their regular Church meetings, every avenue of approach being carefully guarded. The other danger is, that the individual having a theory which [F319] appeals to his judgment as truth--no matter how false and irrational it might be--would never feel satisfied unless it should have a reasonable hearing, but would be continually obtruding the topic; whereas, after having been heard reasonably, even if not convinced of the error of his argument, he would be disarmed as respects the impropriety of intruding the matter upon those who have already heard and rejected his thought.

Our fourth proposition: Growth in knowledge is very liable to detract from devotion--strange as it may appear that it should be so. We find our capacities so small, and our time for religious things so limited, that if attention be energetically directed in one channel it is apt to lead to dwarfing in other directions. The Christian is not to be all head and no heart, nor all heart and no head. The "spirit of a sound mind" directs us to cultivate all the fruits and graces which go to round out and complete a perfect character. The tendency of our day in all matters is in the opposite direction --to specialize. One workman does this part, another workman that part; so that now very few workmen understand a trade in full as in former times. The New Creature must resist this tendency, and must "make straight paths for his feet" accordingly; lest while cultivating one element of grace he falls into danger through the lack of the proper exercise of another God-given faculty or privilege.

The qualities of devotion are found in all mankind in a greater or less degree of development. These mental qualities are called veneration and spirituality, and they summon to their aid the organs of conscience, hope, tune, etc. If these be neglected, the result will be that interest in and love for the Truth will degenerate; so that instead of our hearts being led to the Lord with greater appreciation of his love, and with greater desire to please, honor and serve him, we will find the lower organs joining more in the controversy, taking the places of these higher ones, and the investigations will come to be more in the light of mental philosophies, into which will enter combativeness and destructiveness, ambition, strife and vainglory. The New [F320] Creation needs, therefore, not only to unite devotional services, prayer and praise, as a part of every meeting, but, we believe, needs in addition a special meeting of a devotional kind once a week, joined with which should be opportunities for testimony respecting Christian experiences--not according to the usual custom of going back from one to twenty years or more to tell about a first conversion, etc., but an up-to-date testimony, referring specifically to the condition of the heart at the moment, and during the week intervening since the last meeting of a similar kind. Such up-to-date testimonies prove helpful to those who hear; sometimes encouraging them by the rehearsal of favorable experiences, and sometimes comforting them by the narration of trials, difficulties, perplexities, etc., because they thus discern that they are not alone in having trying experiences, and sometimes failures.

Thus all may learn more fully the meaning of the words of the Apostle, "Think it not strange concerning the fiery trial which shall try you, as though some strange thing happened unto you." (1 Pet. 4:12) They find that all who are the Lord's people have trials and difficulties, and each learns thus to sympathize with the other; and as the bond of sympathy grows the spirit of helpfulness grows, and the spirit of love--the holy Spirit. Such midweek meetings could advantageously have a topic suggested at the previous Sunday gathering; and this topic being before the minds of the class should inspire each to mark the passing experiences of life, and to make note of them, especially along the line of the particular topic for the week. Undoubtedly every Christian has an abundance of opportunities for noting the lessons and experiences of life along various lines every week; but the majority, not thinking, not noticing, permit these valuable lessons to flow past them unrecognized, and learn chiefly from the larger and more bitter experiences of life what they might better have learned by taking heed to the Lord's daily dealings with them through his providences. [F321]

To illustrate: Suppose that the topic for the week had been, "The peace of God," from the text, "The peace of God, which passeth all understanding, shall keep [guard in] your hearts." (Phil. 4:7) Each of the brotherhood should take notice during the week to what extent this scripture found fulfilment in his own case; and what things seemed to interrupt and prevent this ruling peace--bringing in disquiet, discontent. These experiences and the lessons drawn from them, told by those in the group more expert, and by those less expert (male and female) would not only bring to each other's attention their own experiences during the forepart of the week, but in the after part would add to their own experiences the lessons and experiences of others, thus broadening their sympathies and leading them more and more to discern the beauties of peace in contrast with strife--the blessing of the peace of God in the heart; and how it is possible to have this peace even when surrounded by turmoil and confusion or distressing conditions over which we have no control. The devotional feature of these meetings will add to their profit. He who realizes most keenly his own defects, and who is most earnestly striving to grow in the graces of the Spirit, will be the most earnest in his devotions to the Lord and in his desires to please him and to partake more and more of his holy Spirit.*