# 6. The Regeneration of the Church

The word regeneration has been used to mean a new state of affairs or the introduction of a new state of affairs. In this sense, we want to draw our readers’ attention to the necessity of the regeneration of the church.

I am not speaking of the regeneration of any sectarian institution. They are built on a different foundation—on the foundation of council decrees, creeds, formularies, or acts of Parliament. But we speak of those societies that openly build on the foundation of the Apostles and Prophets, without any human bond of union or rule of life—our brothers in the reformation or regeneration now underway.

If anyone thinks that the state of affairs we have reached is the sole or ultimate goal of our hopes or efforts, they would do us a great disservice. Indeed, some societies among us are far ahead of others in their progress toward the ancient order of things; but we know of none that has fully reached that model. However, it is very encouraging to see so many societies formed and forming under the banners of reformation, determined to move forward in accordance with the sacred Scriptures until they stand perfect and complete in all the will of God.

Our opponents cannot or will not understand how any society can be progressing toward a better order of things than the one under which they began their journey. Their sectarian policies were quickly formed, and the limits of their reformation were soon fixed; beyond those limits, it quickly became heretical to move. The founders of all new schisms not only saw through a glass darkly, but their horizon was so limited by human traditions that they only aimed to move a few steps from the hive in which they were born. A new creed was soon adopted, and then their stature was complete. They jumped from infancy to adulthood in a few days and decided that anyone who dared to advance further should be treated like those who refused to leave the old hive. Hence, it became as blameworthy to grow beyond a certain standard as it was not to grow at all. This was never our proposal, nor can it ever be our goal. We have no new creed to form, no rules of discipline to adopt. We have taken the Living Oracles as our creed, our rules, and our measures of faith and practice; and in this area, we have no additions, changes, or amendments to propose. But in reaching this standard of knowledge, faith, and behavior, we still have something ahead of us that we have not yet attained.

To be clearly understood on this subject, we will speak specifically about what is lacking in our individual characters and what is lacking in our church order to give our meetings the interest and influence they should have on the brotherhood and on society at large.

It should be understood that our remarks about what is lacking in the disciples apply not to every individual but to the general majority. First of all, there is a need for more widespread and detailed knowledge of the Holy Scriptures than is possessed by most of the reformers. There is perhaps a lack of taste or inclination for private devotional reading of God’s Word, which is essential for growth in the knowledge of God and Jesus Christ, the most striking attributes of Christian character. We reason this from the level of proficiency observable within our circle of acquaintances, which is large enough to provide data for every general conclusion.

Reading the Scriptures with the goal of putting into practice all that we learn and reading them simply to know what is written are very different objectives and will produce very different results. Their influence on one’s attitude and behavior, in the first case, will soon become obvious to all who associate with us; while in the second case, no visible improvement occurs. David said that he "hid the word of God in his heart," or stored it in his mind, "so that he would not sin against God," and that he had "more understanding than all his teachers because God’s testimonies were his meditation." It will be agreed that the sacred writings of the Apostles and Evangelists of Jesus Christ should be as precious and as delightful to Christians as the ancient oracles were to the most devout Jews. Now, as an example of what we mean by private devotional reading and study of the oracles of Christ, we will allow a Jew to share his experience: —

"The law of your mouth is better to me than thousands of gold and silver. With my whole heart I have sought you; my soul longs for your judgments at all times. Your testimonies are my delight and my counselors. Teach me, O Lord, the way of your statutes, and I will keep it to the end. Give me understanding, and I will keep your law; yes, I will obey it with my whole heart. Make me walk in the path of your commandments, for I delight in it. Your statutes have been my songs in the house of my pilgrimage. At midnight I will rise to give thanks to you because of your righteous judgments. Oh, how I love your law; it is my meditation all day! How sweet are your words to my taste; sweeter than honey to my mouth! Your testimonies I have taken as a heritage forever, for they are the joy of my heart. Great peace have those who love your law—nothing will cause them to stumble."

These are only a few excerpts from one piece, written by a king three thousand years ago. On another occasion, he gave the following praise of God’s testimony: —

"The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple; the statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever; the judgments of the Lord are true and righteous altogether. They are more desirable than gold—yes, than much fine gold; sweeter also than honey and the honeycomb. By them your servant is warned, and in keeping them there is great reward."

This fully reveals what we mean by devotional private study of the Holy Scriptures. Every Christian who can read may refresh, strengthen, and comfort his heart every day by reading or memorizing and then reflecting on some portion of the book. He may carry the blessed volume in his pocket and many times throughout the day take a glance at it. This will protect him from temptation, give courage to his heart, fluency to his speech, and the graces of Christianity to his life.

In this age, when ignorance of the Christian Scriptures is so common and the craze for human opinions and traditions so rampant, it is a duty doubly imperative for our brothers to devote themselves much more to the study of the book; then one of them will put a host of outsiders to flight; and, what is even more desirable, he will have fellowship with God all day and always rejoice in his salvation.

Second, among disciples who are heads of families, there is a need for more attention and much more effort to raise their children "in the discipline and instruction of the Lord." Children of all backgrounds should be taught the oracles of God from the first dawning of reason. The good seed should be sown in their hearts before the strong seeds of vice can take root. From a child Timothy knew the Holy Scriptures, and they were able to make him wise for salvation through the Christian faith. How many more Timothys might we have if we had a few more daughters of Lois and a few more mothers like Eunice! Most believers in this generation seem more eager for their children to shine on earth than in heaven—and to be rich here at the risk of eternal bankruptcy. They work to make them rich and refined rather than pure and holy; and spend more time shaping them to the foolish and wicked tastes of polished society than teaching them by precept and example the word that is better than gold and more precious than rubies. Well, they sow weeds and cannot reap wheat. They may have a sorrowful harvest, and years of bitterness and grief may be their reward for their neglect and error. If only a tenth of the time, effort, and expense it takes to prepare a son or daughter to shine in the middle or front ranks of polished society were spent teaching them to fear God and keep his commandments, how many more virtuous, solid, and useful citizens—how many more valuable members of God’s family—how many more faithful and able witnesses for God’s truth would be found in every corner of the land!

Every Christian family ought to be a nursery for God. Their children should be trained for heaven. For such are God’s promises, such are the facts on record, and such is the experience of Christians, that every parent who does his duty toward his children may expect to see them inherit the blessing. Their teaching efforts, supported by their example and constant prayers, will rarely or never fail to influence their descendants to walk in their ways. The very command to raise children in the Lord implies that it is possible. Both Testaments give us full assurance that such efforts will not be in vain. The men of great renown in sacred history were generally the sons of such parents. The sons of God were found among the sons of Seth, while the daughters of men were from the descendants of Cain. Abraham was a descendant of Shem; Moses and Aaron were sons of believing parents; Samuel was the son of Hannah, and David was the son of Jesse. John the Baptist was the son of Zechariah and Elizabeth; and it pleased the heavenly Father that His Son should be the child of a pious virgin. But it is under Christ that the faithful are provided with all the necessary means to raise their children for the Lord. The many failures we see can be traced either to great neglect or to some fatal belief that paralyzes all effort; for some think that the salvation or damnation of their children is a matter settled for all eternity, regardless of any action on their part: that some are born 'vessels of wrath,' and others 'vessels of mercy;' and therefore the instructions, examples, and prayers of parents are useless. Among the descendants of such, it will no doubt often happen that some become vessels of wrath prepared for destruction, while others become vessels of mercy, predestined for glory.

When God gave a revelation to Jacob and commanded a law to Israel, He charged them to 'teach it to their children, so that they might put their trust in God, and not be, like their fathers, a rebellious people.' The Apostles of Christ also taught Christians the same lesson. This is our guide, not our own reasoning. Now let the disciples make this their priority, morning, noon, and night, and then we will see its effects.

We regret to see this great duty, to which nature, reason, and revelation all point, so much neglected by many of our brothers — to find among their children those who are no better acquainted with the Scriptures than the children of their neighbors, who believe in miraculous conversions, or think it is a sin to attempt what they imagine to be the work of God alone — never realizing that God works through human means and uses human agency in His works of providence and redemption.

I have known only a very few families that made it their daily practice to train their children in the knowledge of the Holy Scriptures, having them memorize a portion of the living oracles every day; but these few examples lead me to believe and say that such a course, persisted in and supported by the good example of parents, will very generally, if not universally, result in the salvation of their children. And before anyone says, I have found an exception to Solomon’s proverb, which says, 'Train up a child in the way he should go, and when he is old he will not depart from it,' — let them show that this child was 'trained up in the way he should go.'

Thirdly, there is a lack among the disciples of stricter attention to relative duties — we mean, not only the duties that justice, truth, and moderation require, but all relative duties. As long as Christians live according to the ways of men in the flesh, following the patterns of this world, they must, like others, incur debts they cannot promptly pay, make agreements and bargains, give promises they cannot keep, and pledge securities they cannot redeem. All this is completely incompatible with our profession. Such were not the early disciples. Skeptics of every kind, worldly men who have read the New Testament, know that such behavior is utterly incompatible with the letter and spirit of Christianity. A Christian’s word or promise ought to be, and is, if Christ is honored, as solemn and binding as any contract. And as for breaking bargains or covenants, even when it greatly or entirely disadvantages Christians, it is not even to be considered — 'He does not change, even if he suffers harm by his covenant.' How much has the gospel lost of its influence because of the unfaithfulness of its followers! Oh, when will it again be said of Christians in general that 'they bind themselves, as with a solemn oath, not to commit any kind of wickedness — to be guilty neither of theft, robbery, nor adultery — never to break a promise, or to withhold a deposit when called upon.' Pliny wrote to Emperor Trajan that such was the character of Christians A.D. 106-7, as far as he could learn from non-Christians. If all the common (nowadays rather uncommon) virtues of justice, truth, faithfulness, and honesty were practiced by all Christians, how many critics would be silenced, and how many new arguments in favor of Jesus Christ could all parties find! But even if these common virtues were as widespread as the Christian profession, there are the other finer virtues of benevolence, kindness, mercy, and sympathy, which belong to the profession, expressed in caring for the sick, the orphan, the widow — in alleviating all the suffering of our fellow human beings. Add these virtues, or graces, as we sometimes call them, to the others, and then how irresistible the argument for the divine authenticity of the gospel! Let industry, frugality, temperance, honesty, justice, truth, faithfulness, humility, mercy, and sympathy be evident in the lives of the disciples, and the contrast between them and other people will plead their cause more effectively than a hundred preachers.

Finally, there is a need for a higher level of piety to raise the Christian character to the standard of the early church. We do not need fine speeches or eloquent sermons on the excellencies of Christian piety and devotion. These are generally acknowledged. But we need to be awakened from our laziness, from our worldliness, from our sinful conformity to a fallen generation, to the display of that holiness in speech and behavior without which no one will see the Lord. What do the many exhortations of the Apostles to watchfulness and prayer mean, if these are not essential to our devotion to God and dedication to His service?

If our affections are not set on things above, we are unfit for the kingdom of glory. To see the folly of professing Christianity without the power of godliness, we only need to ask: How is that person fit for the enjoyment of God and Christ whose heart is filled with the cares, anxieties, and concerns of this life — whose whole life is a life of labor and care for the body — a life devoted to the things of time and sense? No one can serve God and money. Where the treasure is, the heart will be also. There the affections turn. There is no room for the Spirit of God to dwell in a mind devoted to the affairs of this life. The spirit of the world’s policies and the Spirit of God cannot live in the same heart. If Jesus or His Apostles taught any doctrine clearly, fully, and unequivocally, it is this: 'the cares of this world, the desires for other things, and the deceitfulness of riches choke the word and make it unfruitful.'

If anyone wants to experience the power of godliness, he must give his whole soul to it. The business of this life will be done religiously, as a duty subordinate to the will of God. While his hands are engaged in the work that his own needs or those of his household require, his affections are above. He delights in God and communes with Him all day. A Christian is not someone who is pious by fits and starts, who is religious or devout one day a week or for one hour a day. It is the whole bent of his soul — it is the beginning, middle, and end of every day. Making his calling and election sure is the work of his life. His mind rests only in God. He always keeps the Lord before him. This is his joy and delight. He would not have it any other way for the world. He would not enjoy eternal life, if he had it his way, in any other way than that which God Himself has proposed. He accepts God’s arrangements, not out of necessity, but by choice. His religious service is perfect freedom. He is truly free. The Lord’s commandments are not burdensome but joyful. The yoke of Christ is easy for him, and His burden is light. He will sing, with David —

The love that to thy laws I bear,
No language can display;
They with fresh wonders entertain
My ravished thoughts all day.

The law that from thy mouth proceeds,
Of more esteem I hold,
Than untouched stores, than thousand mines
Of silver and of gold.

Whilst in the way of thy commands,
More solid joy I found,
Than had I been with vast increase
Of envied riches crowned.

Thy testimonies I have kept,
And constantly obeyed;
Because the love I bore to them
Thy service easy made.

In the same measure as Christians devoutly study the oracles of God, teach them to their children, practice all relative duties to society at large, and rise to a higher piety, they will increase their influence in the great and heavenly work of regenerating the world.

A few remarks on what is lacking in the order of Christian assemblies, to give their public meetings that influence on themselves and on society at large, will conclude this section of our essay.

Our heavenly Father wills our happiness in all His institutions. His ordinances are, therefore, the surest, simplest, and most direct means of promoting our happiness. The Lord Jesus gave Himself for the church to purify and bless it; and, therefore, in the church are all the institutions that can promote the individual and social good of the Christian community. In attending these institutions on the Lord’s Day, much depends on the preparation of heart in all who come together to remember the death and resurrection of the Son of God.

Regarding the most scriptural and reasonable way to celebrate or observe the Lord’s Day, both for their own comfort and the regeneration of the world, we would first note that much depends on the mindset or preparation of heart with which we enter the assemblies of the saints.

Suppose two people, A and B, members of the same church, take their seats together at the Lord’s table. A, from the moment he opened his eyes in the morning, was filled with thoughts of the Savior’s life, death, and resurrection. In his private time, in his family, and along the way, he was meditating or talking about the wonders of redemption, renewing his memories of the sayings and deeds of the Messiah. B, on the other hand, got up as on other days, and finding himself free from any obligations arising from the holiness of the time, talks about the usual everyday matters and lets his thoughts wander over the business of the past week or perhaps plan the business of the next. If he meets a neighbor, friend, or brother, the news of the day is asked about, expanded on, discussed; the crops, the markets, the public health, or the weather — the affairs of Europe, or the actions of Congress, or the prospects of some political candidate — become the topic of conversation. As he rides or walks to church, he chats about all or any of these topics until he enters the meeting house. Now, since A and B enter the house in very different states of mind, can it be supposed that they will differ as much in their enjoyment as in their morning thoughts? Or can B, by a single effort, clear his mind, gather his wandering thoughts, and instantly transport himself from thinking about earthly things to heavenly things? If this can be imagined, then meditation and preparation of heart are completely unnecessary for acceptable worship of God and for the meaningful enjoyment of His institutions. But is it compatible with experience, or consistent with reason, that B can delight in God and rejoice in remembering the wonders of redemption, while his thoughts are scattered over a thousand vanities? — while, like a fool’s eyes, his thoughts wander to the ends of the earth? Can he say, with a devout Jew, ‘How lovely are your tabernacles, O Lord of hosts! My soul longs — yes, even faints — for the courts of the Lord! My heart and my flesh cry out for the living God. Blessed are those who dwell in your house; they will always be praising you! A day in your courts is better than a thousand elsewhere. I would rather be a doorkeeper in the house of my God than live in the tents of wickedness.’ — ‘One thing I have asked of the Lord, and that I will seek after: that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to inquire in his temple. O send out your light and your truth! Let them lead me; let them bring me to your holy hill and to your tabernacles. Then I will go to the altar of God, to God my exceeding joy; yes, I will praise you, O God, my God!’

Or did the Jew have a higher form of worship, more exalted views of God’s salvation, and greater piety than a Christian? Or were the ordinances of the Jewish sanctuary more engaging and refreshing than the ordinances of the Christian church? This will not be claimed; therefore, B, and all of that school, are completely mistaken when they approach the house of God with the same mindset as they approach the marketplace, the forum, or the common gathering places of this world.

Christians need not excuse themselves by saying that all days are alike, that all places and times are equally holy, and that they should always be in the best frame of mind. For even if they hold all their own positions, they will not argue that a person should speak to God or come into God’s presence as they approach other people. They will not say that they should have the same thoughts or feelings when approaching the Lord’s table as when approaching a common table; or when entering a court of political justice as when entering the house of God. As Solomon the Wise said, there is a time and season for every purpose and every work: There is the Lord’s day, the Lord’s table, the Lord’s house, and the Lord’s people; and there are thoughts, attitudes, and behaviors that are compatible or incompatible with all these. In the public assembly, the entire order of worship should reflect what is happening in the minds of all the worshipers. That joy in the Lord, that peace and calm of mind, that affection among the brethren, that reverence for the institutions of God’s house, which all feel, should be evident in all the activities of the day. Nothing that would disrespect any or all of these should ever appear in the congregation of Jesus Christ our Lord. No levity, irreverence, gloom, sadness, pride, unkindness, harshness toward anyone, coldness—nothing but love, peace, joy, humility, and reverence should be visible in the face, words, or actions of any disciple.

These are not trivial matters. They all have a beneficial influence on the brethren and visitors. These are visible and tangible expressions of the spirit and attitude of Christians; and if Paul thought it necessary to write about veils and long hair when instructing a church “to do all things decently and in order,” we, in this day of decline, may be allowed to notice matters as small as those before us.

We do not now intend to go into details of church order or Christian discipline, nor to elaborate on the necessity of devoting time to singing, praying, reading, teaching, exhorting, commemorating, and communion; nor on how much time should be spent on each. Times and circumstances must decide how much time is taken for these exercises, and when it is most appropriate to meet or adjourn, etc. Nor is it necessary now to say that there must be scriptural order, leadership, proper discipline, and mutual submission in the fear of God. We now speak rather of the manner in which all things are to be done, and of the things themselves—their necessity or value.

After noting what in some cases seems to be lacking in the manner of gathering on the Lord’s day, we proceed to observe in order the things missing in many congregations for the purposes already specified.

First of all, it should be noted that in some churches there seems to be a lack of a proper method of handling the Scriptures for the edification of the brethren. It is acknowledged by all the devout brethren that the Scriptures of truth, called the living oracles, are God’s great instrument for all his purposes among the saints on earth. Through them they are converted to God, comforted, consecrated, made fit for an inheritance among the sanctified, and qualified for every good word and work. Everything, then, depends on the proper understanding of these inspired volumes. They can only have effect as far as they are understood.

The system of preaching on a single text is now almost universally abandoned by all who want their hearers to understand God’s testimony. Orators and exhorters may select a word, phrase, or verse; but all who feed God’s flock with knowledge and understanding know that this method is completely ineffective. Philological lectures on a chapter are only slightly better. The discussion of any particular topic, such as faith, repentance, election, or the Christian calling, may sometimes be appropriate; but in a congregation of Christians, reading and examining the different books in regular order, every disciple having the volume in hand, following the connection of ideas, examining parallel passages, asking and answering questions, determining the meaning of particular words and phrases by comparing the style of that writer or speaker with others; mixing these exercises with prayer and praise, and keeping the narrative, epistle, or speech before everyone’s mind as long as necessary for the youngest disciple to understand it and become deeply interested in it, will accomplish more in one year than is done in many years under the popular meeting plans of today.

Great attention should be paid to allusions in any composition, to the specifics of time, place, and circumstance, to the geographical, historical, and chronological details of all factual questions connected with notable persons in the narratives: for these are often the best interpreters of style and explain the meaning of what is written.

This careful study, examination, comparison, and reflection on the Holy Scriptures in private, in the family, and in the congregation cannot fail to make us knowledgeable about God and about humanity. The Bible contains more true learning than all the volumes of men. It instructs us in all our natural, moral, political, and religious relationships. Though it does not teach astronomy, medicine, chemistry, mathematics, or architecture, it gives us all the knowledge that adorns and dignifies our moral nature and prepares us for happiness. Blessed is the person who meditates on it day and night! He grows and thrives in moral health and strength, like trees planted by streams of water. His leaves never wither—his fruit never fails.

The congregations of the saints need a system to promote knowledge of this book. Simply reading large portions in a random manner is not without some benefit; for there is light, majesty, and life in all the oracles of God; no one can listen to them without being edified. But the benefit gained from such readings is not a fraction of what could be obtained through proper systematic reading and examination. The congregation is Christ’s school, and every student there should feel that he has learned something every day he meets with his Master. He must bring the Master’s book with him and, like every other good and orderly student, open it and study it with all the help the brotherhood, his fellow students, can provide for a fuller understanding of all its beneficial teachings.

A Christian teacher, well instructed in its contents, or several such teachers, who can bring out of their intellectual treasury things new and old, will greatly advance the students in this heavenly science; but in the absence of such, the students must teach themselves; and self-taught scholars are generally the best taught: for they cannot progress unless they study diligently and carefully learn the basics of every science.

To give some idea of the diligence and attention to the smallest details necessary to become proficient in the knowledge of all that is written in the New Testament, suppose the disciples have for their lesson on a particular day the Nativity of the Messiah. The second chapter of Matthew is read. After reading this chapter, or the entire first section of Matthew’s testimony, the elder or leader for the day asks a brother, a good reader, to read what the other evangelists have testified on this subject. Mark and John are silent on the nativity, so he reads Luke chapter 2, verses 1 to 41. After reading this chapter, the following points are subjects of inquiry, most of them posed to the brethren for discussion: —

Who was Caesar Augustus, and over what people did he reign?
At what point in his reign was the enrollment decree issued, or when did the first census take effect?
What did Syria include, and what were its boundaries?
Who governed Syria at the time of the first census?
Who was king in Judea at this time?
How far did Judea extend, or in what part of the Holy Land was it located?
In what country was Jerusalem, where was it located, and by what other names was it known?
What was Joseph’s hometown?
Where was Nazareth located, and in what district?
What were the boundaries of Galilee, and what were its main towns?
In what district was Bethlehem, and how far was it from Jerusalem?
Who were the magi?
Why was “Herod alarmed, and all Jerusalem with him,” when the magi reported the Star in the East?
Who were the scribes and chief priests assembled by Herod, and why were they called together?
How did they decide the questions referred to them?
On which prophet did they rely, and where can the quotation be found?
Of what family and lineage were Joseph and Mary?
How did the magi find the house where the Messiah was born?
Why did the magi not return to Herod?
Did the shepherds of Bethlehem or the eastern magi first pay their respects to the Messiah?
In what part of the world is Egypt located?
How far from Bethlehem?
How long was the Messiah kept in Egypt?
Who predicted his return from Egypt, and where can it be found?
Who foretold the slaughter of the male infants in Bethlehem, and what prompted Herod to this cruel massacre?
Who succeeded Herod on the throne of Judea?
Why did Joseph move to Nazareth?
What prophet foretold this event, and where can it be found?

With these matters all established, to which the maps, geographical and chronological indexes, and the appendix to the Family Testament will greatly contribute, some moral reflections naturally arise; for in all these events are evident the wisdom, care, and providence of our heavenly Father, His faithfulness, condescension, and love; the great variety of His instruments and agents; the ease with which He frustrates the evil plans and schemes of His enemies; the infallible certainty of His foreknowledge; the perfect free will of men, both good and evil; the deep humility of His only-begotten Son in all the circumstances of His birth. Irresistible arguments in favor of His claims may be drawn from these ancient prophecies, from their precision in time, place, and circumstance; many eloquent and powerful lessons on human pride, vanity, and arrogance may be drawn from the birthplace, cradle, and family connections of the Heir of the Universe; and many other touching appeals to the heart, which the birth, circumcision, and dedication of the Messiah, with all the events in Bethlehem, Jerusalem, and the Temple connected with His first appearance on earth, will present themselves with unfading freshness and beauty to the brotherhood of Christ.

A hint to the wise is sufficient. If this method were followed for only two hours every Lord’s Day, with every disciple giving his heart to the work; and if the results were then compared with the products of the superficial doctors or sermonizers to sleeping and distracted hearers, no one, having any regard for his reputation for good sense, could support the popular system.

A reformation in the way the living oracles are handled is much needed; and the sooner and more widely it is attempted, the greater will be the renewing influence of the brotherhood on the world. Intelligent in the Holy Scriptures, clothed with the armor of light, every disciple going forth will be a David against the Philistines — a host against the armies of the aliens. And better still, with the words of heavenly favor dwelling in his heart, he will carry with him into every society a fragrance like the rose of Sharon — a sweetness like a garden blessed by the Lord.

There seems to be a lack in some congregations of proper attention to discipline, and due regard for decorum in handling such cases as arise. In every family and congregation, there is occasional need for discipline. Offenses, delinquencies, and apostasies occurred in the congregations over which the apostles either were or had been leaders; and they will happen again in this state of discipline and trial in which we all live. They must be expected; and every congregation should be prepared to act on the situation with intelligence and decorum. Much harm has been done to the progress of churches by neglecting such cases and by the way they have been handled when addressed.

Nothing can be more absurd and offensive to every sense of good order and decorum than that every offender and offense should, at the very start, be dragged into the public assembly. Those who have the care of a congregation, the elders whose age and experience have taught them prudence, should be the first to be informed of such cases; and they should present the matter to the congregation. Not every novice should feel free to disturb the congregation by presenting, on his own responsibility and at his own discretion, a complaint against a brother, whether public or private.

But we are now speaking of the manner of procedure in such cases. The most tender regard for the feelings of all, the utmost sympathy for the offender, the most unyielding firmness in applying the corrections that the Head of the church has commanded, and the necessity of acting promptly according to the law in the case, are all very important.

No passion, no partiality, no ill will — nothing but love and piety, faithfulness and truth; nothing but courtesy and gentleness — should ever appear in the house of God. And when anyone is found guilty and excluded from the fellowship, it should be done with all solemnity and with prayer that Christ’s institution may be a blessing to the transgressor.

But wrongdoers, or those who do not act honorably according to the law of Christ, should not be tolerated in the professed family of God. Such persons are a dead weight on the whole community — spots at every feast of love, and blemishes on the entire profession. One sinner destroys much good; yet separation or removal, like amputation, is only to be used as a last resort, when all other remedies—remonstrance and admonition, expostulation and entreaty—have failed. To prevent gangrene or harm to the whole body, amputation is necessary, an indispensable remedy. More strictness, more firmness, and more tenderness in such cases would greatly increase the moral influence of every community. A few people walking together in the bonds of Christian love, and under the discipline of Christ, is better than the largest assembly in which there are visibly many who do not fear God or keep His commandments.

In the house of God, all should be purity, reverence, meekness, brotherly kindness, and love. Confidence in the honesty and sincerity of our brothers is the life of fellowship. To feel united with those who are determined for eternal life, and resolved to seek first of all, above all else, the kingdom of heaven and the righteousness required in it, is most encouraging, comforting, and uplifting. But to be uncertain whether we are joining with a mass of ignorance, corruption, and apathy is a rottenness in the bones; love grows cold, and then we have the form without the power of godliness.

For the church to have a renewing influence on society at large, there must be a fuller display of Christian philanthropy in all her public meetings; care for the poor, shown in generous contributions; the expression of the most genuine sympathy for the suffering of mankind, not only among the brotherhood but among all people; and an ardent zeal for the conversion of sinners proportionate to her professed appreciation of the value of her own salvation, and to her resources and means of enlightening the world on the unseen and eternal things. The full display of these qualities is the most effective way to spread the gospel and achieve new victories among our fellow citizens. The spiritual health and vitality of every church should be measured more by her efforts and success in bringing sinners to God than by all her other achievements. Too long has it been considered the duty, almost the exclusive duty, of the preacher to convert the world. He must spend his time and wear out his constitution in traveling and preaching, while the individual members of the church mind their own business, seek their own wealth and domestic comfort. He must endure heat and cold, leave his wife and family, and entrust the management of his affairs to others, while they only watch and pray for his success. Strange infatuation! Has he received a commission from heaven—has he been drafted out of the ranks to go to war, while they are all left at home to care for their wives and children? Some may believe this—some may imagine it is his duty alone to spend his time and talents in this work, and theirs daily to labor for their own interests and benefit; but surely such are not the views and feelings of our brothers!

The work of the Lord will never progress—or in other words, the renewing influence of the church will amount to little or nothing—as long as it is thought not to be equally the duty of every member, or the special duty of one or two called preachers, to labor for the Lord.

There is either a special call, a general call, or no call at all to labor for the conversion of the world. If there are a few specially called, the rest have nothing to do but mind their own concerns; “to seek their own things, and not the things of Jesus Christ.” If none are called, then it is the duty of none, and the Lord has nothing for His people to do—no world to convert; or at least, nothing for them to do in that work. None of us are prepared for the consequences of either of these assumptions. It follows, then, that it is the duty of all to labor according to their respective abilities in this work. All are called to labor for the Lord. I hold that every citizen in Christ’s kingdom is bound to take up arms for the King, as much as I am; and if he cannot go to fight the battles of the Lord, he must care for the wives and children of those who can and will fight for their King and country. But the cost of the war must be borne by the subjects of the crown; and as the Lord will not have any tax collectors in His kingdom, but accepts only voluntary contributions, He marks those who do nothing, and will settle with them at His return. He even calls the contributions for the gospel made by those at home “a fragrant odor, a sacrifice acceptable, well-pleasing to God.” But we are afraid of doing anything like this, lest we should be like some other people, who we think have acted imprudently. Strange, indeed, that when something has been abused once, it is never to be used again! But I have inadvertently strayed from my purpose. The way the brothers work for the salvation of the world is all that falls within our prescribed limits. Enough has been said on this. Let the brothers seriously consider what is lacking to give their meetings the influence they ought to have on themselves and on society at large.

We are capable of receiving moral and religious benefits from our own good order and decorum in the congregation, as well as from those who attend our meetings as spectators. And in this case, as in all the ways of doing good, the one who waters others is watered in return; for the one who blesses others is always blessed by blessing them. None enjoy the blessings of the gospel more fully than those who are most active and influential in blessing others. What joyful times those are when we see many turning to the Lord! Now if we want a continual feast, we must be continually devoted to promoting the happiness of others. We must live for God, as well as live to God.

In filling out these outlines, other matters even more detailed, but perhaps equally important, will come to the attention of the brothers. Now we cannot begin these matters too soon. The time has come again when judgment must begin at the house of God. The people who have long enjoyed the word of life and Christian institutions must soon give an account. They must give an account of their stewardship, for the Lord has promised to call them to judgment. An era is just at the door, which will be known as the Regeneration for a thousand years to come. The Lord Jesus will judge that unfaithful generation and hand them over to the consuming fire, those who have broken the covenant and formed alliances with the governments of the earth. Now the cry is heard in our land, 'Come out of her, my people, so that you do not share in her sins, and so that you do not receive her plagues.' The Lord Jesus will soon rebuild Jerusalem and raise up the tabernacle of David, which has long been in ruins. Let the church prepare herself for the return of her Lord and make sure she is ready for his coming.

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