OLBERT FANNING was born in Cannon County, Tennessee, May 10, 1810. When he was eight years of age, his parents moved to Lauderdale County, Alabama, and he remained in that State until he was nineteen. His father was a planter, on a small scale, and young TOLBERT was brought up mainly in the cotton field. He was allowed to attend school from three to six months in a year, and it was his good fortune to be placed under the care of excellent teachers. He soon became fond of study, and made considerable progress in acquiring the rudiments of an education. At this time, his father, though highly respected in his county as an honorable gentleman, was not a member of any church, but his mother was an Old Virginia Baptist, and a woman of fine intellect and great purity of life. From her, and from Baptist, Methodist, and Presbyterian preachers, whom he occasionally heard, he received his early religious instruction. At times his young heart was deeply impressed with the necessity of a religious life; but he was taught that "all men are in a state of total darkness, and must remain so till illuminated by special communications of the Spirit." From the time he was ten years of age he had read the Bible, but supposed he could not understand a word in it without a special illumination from above. Seven precious years of his life were spent in this gloomy and hopeless condition. When sixteen years of' age, he began to pay attention to the preaching of EPHRAIM D. MOORE and JAMES E. MATHEWS, who called themselves Christian preachers, and were great and good men. From their teaching, he was encouraged to read the New Testament, with the view of really acquiring spiritual light. Soon all was plain, and his gloomy doubts gave place to an intelligent faith in the Lord Jesus Christ. About the first of October, 1827, he attended a meeting on Cypress, seven miles north of Florence, Alabama, and heard JAMES E. MATHEWS preach a masterly discourse on the Gospel and its Conditions, and, at the conclusion of the discourse, he walked forward, and, with a perfect understanding of the truth, made the confession, and was immediately immersed into Christ.

      The next two years were spent chiefly in studying the Scriptures, [515] attending school, and visiting the brethren in Alabama and Tennessee. On the first day of October, by the advice of the Church at Republican, where he made the confession, he bade adieu to his family, for the purpose of trying to preach the Gospel. Though young and inexperienced, such was his earnestness and zeal, and such the power of the truth which he preached, that every-where thousands attended his meetings, and large numbers were brought into the kingdom.

      In November, 1831, he entered the Nashville University, and graduated in 1835. During his college course, he preached considerable at different points in Tennessee, and made a tour with Brother A. CAMPBELL to Ohio and Kentucky. While at Perryville, Kentucky, be held a successful debate with a Methodist preacher by the name of Rice.

      In 1836, he spent the spring and summer in a preaching tour, with Brother A. CAMPBELL, through Ohio, New York, Canada, New England, and the Eastern cities. In 1837, he was married to CHARLOTTE FALL, and, the same year, opened a female seminary in Franklin, Tennessee. On the first day of January, 1840, he removed to his present location, five miles from Nashville, and conducted a female school till 1842, when he spent most of the year in a successful preaching tour through Alabama and Mississippi. In 1843, he began to build Franklin College, and, in October, 1844, the buildings were completed, and TOLBERT FANNING was elected the first President of the college. In 1861, he resigned the Presidency to W. D. CARNES, President of the East Tennessee University, with the view of raising money to greatly enlarge the institution; but the war defeated all his calculations, and, in 1865, the college was destroyed by fire. He is at present conducting "Hope Institute," for the education of young ladies, and is senior editor of the "Gospel Advocate."

      Brother FANNING's life has been one of great activity. He has been an editor for twenty years, taught school for nearly the same length of time, and traveled and preached in fifteen States, where he has been instrumental in establishing many churches, and scattering the good seed of the kingdom generally. As a speaker, he is remarkably self-possessed, and presents his points in a logical and forcible manner. His mental and physical characteristics are strongly marked, and his whole organization indicates that he is a man of strong will, great physical endurance, and powerful intellect. [516]

      "Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building, fitly framed together, groweth unto a holy temple in the Lord: in whom ye also are builded together, for a habitation of God through the Spirit."--EPHESIANS ii: 19, 20, 21, 22.

O impress the heart of the erring with the wondrous truth that "the Church of Christ" is heaven's divinely constituted organization for the salvation of the lost, is the first and principal labor of the minister of peace. With the fervent desire, therefore, that I may successfully picture forth this incomparable structure, in colors that will enable sincere inquirers to become "wise unto salvation," I have undertaken the present service.

      Plain answers to a few very simple questions, I trust, will embody what should be considered the most valuable lessons in the sacred Scriptures, regarding the Church and her mission. Let us, then, prayerfully and earnestly consider. [517]

      I. WHY WAS IT NECESSARY THAT AN ORGANIZATION PROMISING SALVATION SHOULD EXIST?

      Not feeling competent to look into the hidden things of God, I am not sure that I can satisfy the speculative in my answer to this momentous question.

      We know not why God did not create a different world from this, or that any creation whatever was essential to his matchless honor. But we are to deal with what has been revealed in the Sacred Oracles, and not with idle conjectures. Man, who had been created sinless, and constituted lord of the earth, hearkened to the bewitching rhetoric of the seducer, and, in stumbling at the words of wisdom, fell, and was delivered over to the buffetings of the usurper. The generations of four thousand years had passed from earth without hope; the government of the world, in consequence of sin, had been delivered to Satan, and man, alienated in heart from his Maker, and banished from his Eden-home with his race, yielded undisputed loyalty to his treacherous leader. Still, God's compassion to his creation was boundless; and although the world had sinned, and been led captive by the devil at his will, our kind Father, in great wisdom and tenderest love, condescended to offer a release from the iron grasp of the destroyer, through the mediation of his beloved Son. The rescue was determined, and, for the execution of the grand purposes of heaven, the Son of his love was sent, with "glad tidings of great joy" to the dying. The government of Jehovah having been put at defiance, it was resolved in the counsels of heaven to offer release to death's captives in an organization at war with the powers of darkness.

      To establish this institution and secure eternal [518] redemption, cost the sacrifice of God's beloved Son, who "made his grave with the wicked in his death," but who rose a triumphant conqueror, bearing aloft the scepter of life to a sin-stricken race. In this, anxious angels could see how "God could be just, and the justifier of all who believe" and seek protection under the mild reign of the Prince of Peace. The simple statement that God, our Father, chose to offer salvation to a lost world through the kingdom of his Son, must suffice as to the necessity and fitness of such an institution, and I therefore inquire--

      II. HOW, WHERE, AND WHEN, DID THE CHURCH OF CHRIST ORIGINATE?

      It is not only mortifying, but exceedingly humiliating, to know that, in the nineteenth century--in "this enlightened age"--it becomes necessary to reply to such inquiries. In reference to these matters, however, there are at least three classes of inveterate disputants.

      In the first, we find those who possess no appreciable idea of such an organization as the Church of the First-born. They speak, to be sure, of "the invisible kingdom within," and regard religion as mere passion-feeling emotion, which we are to "seek and get," and, indeed, which may be lost; but which depends not in the least upon any exercise of the understanding heart. Spiritual life, in this view, is but an abstraction, independent of all organizations and forms--is merely subjective, not objective, and churches and ordinances but hinder the free operation of the spirit within.

      In the second class are seen such as hope for a coming dispensation of mercy, and pray, "Thy kingdom come." They preach a dead Gospel, and practice "forms of godliness, but deny the power." The idea of a spiritual body [519] competent to save from sin, and qualify the saved for immortality, has not entered their hearts; but they still look for a Christ to divide lands and govern bloody monarchies.

      Those of the third class maintain that, in the days of the apostles, the Church was built upon the rock laid in Zion; that she has withstood the rough waves of eighteen centuries; and that she will, finally, triumph gloriously over all the principalities and powers of earth.

      It will become us well to call to our aid the prophets of the Old Testament in regard to "the bow" of the Church's origin. David, the king, though a man after God's own heart, in consequence of having "shed much blood," was not permitted to build a house in which to record the name of his Maker; but a kind Father promised, with an oath: "I will set up thy seed after thee, and I will establish the throne of his kingdom forever." (2 Sam. vii: 12.) To this promise, Solomon, the son and heir, made reference, in his dedicatory prayer, of the house which he built, (1 Kings viii: 25,) to adumbrate the spiritual temple in David's line, of which it is written, in the 132d Psalm, "The Lord God has chosen Zion for his habitation."

      But the house of God built by Solomon has gone to decay, and David's throne is no longer occupied by an earthly descendant. The simple and only question now to determine is: Does Christ, in the full meaning of the prophecies, sit on David's throne, or is he to ascend it at a future coming? As this is a question of fact, our appeal should be to the sacred records alone. The prophet, in allusion to "a child born and a son given," declared that "the government shall be upon his shoulder: and of its increase there shall be no end upon the throne of David, and upon his kingdom, to order and establish it, from [520] henceforth even forever." (Isaiah ix: 6-8.) Again, he said: "In mercy shall the throne be established, and he shall sit upon it in truth, in the tabernacle of David." (Isaiah xvi: 5.) We can scarcely imagine that any one can doubt these declarations point to Christ in his kingdom. By another prophet, it is written: "In that day I will raise up the tabernacle of David which is fallen." (Amos ix: 11.) This passage is quoted by an apostle, in direct reference to the call and salvation of the Gentiles by Christ. (Acts xv: 16.) Gabriel, at the miraculous conception, said: "Fear not, Mary: thou shalt bring forth a son, Jesus, and the Lord shall give unto him the throne of his father David; he shall reign over the house of Israel, and of his kingdom there shall be no end." (Luke i: 30.) Zacharias, in quoting the 132d Psalm, applied the words: "The Lord God has raised up a horn of salvation in the house of his servant David," directly to Christ. (Luke i: 69.) But Peter, in referring to the promise to David, said: "God hath sworn to David that, of the fruit of his loins, he would raise up Christ to sit on his throne;" and added: "This Jesus hath God raised up. Therefore, being at the right hand of God exalted, he hath shed forth this which you now see and hear." (Acts ii: 25.) If God raised up Jesus Christ to sit on David's throne, and crowned him at his own right hand in the heavens, to be a Prince and Savior, we can see no room for doubting that his kingdom was established as predicted by the prophets.

      But David himself, at the ascension of Christ, said: "Lift up your heads, O ye gates, and let the king of glory come in." (Psalm xxiv: 7.) And the Father, at his reception, announced to a listening and anxious world: "I have set my king upon my holy hill of Zion." More [521] upon the subject of Christ's having "raised the fallen tabernacle of David," and his sitting upon his throne, we consider would be quite superfluous. But are we required to show that the Church and kingdom are identical? Jesus said: "On this rock I will build my Church," and, with the word still hanging upon his lips, added, "I will give unto thee (Peter) the keys of the kingdom of heaven." Further proof of the identity of Church and kingdom can not be necessary.

      Having, however, directed sufficient attention to "the how" the Church originated in the line of David, by Christ's raising his fallen tabernacle, and ascending David's throne, when crowned by the Father, it will be requisite, in order to maintain connection, to notice "the when and the where" of the origin of this spiritual tabernacle.

      To the prophets we must again appeal for light. Daniel (ii: 44) said: "In the days of those kings" (in the days of the kingdoms represented by the ten horns of the wild beast) "the God of Heaven will set up a kingdom that shall never be destroyed. It shall break in pieces, and consume all these kingdoms, and shall stand forever."

      John the Baptist said: "The kingdom of heaven is at hand." Jesus Christ repeated these words, and added: "Pray thy kingdom come;" encouraged his disciples to "seek the kingdom," "knock and it shall be opened;" and said: "Fear not, little flock, it is your Father's good pleasure to give you the kingdom." To Peter, he said: "On this rock I will build my Church;" and, just before he suffered, he assured his disciples that "there were some of them who should not taste of death till they should see the kingdom of God." But as the Father kept "times and seasons" to himself, neither the angels of Heaven nor [522] our Lord knew the day on which the tabernacle would be reared. John and Jesus, with the apostles, had been preparing materials--making ready a people for the Lord's house; but till the ascension it had not been reared. Just before he left his disciples, they said: "Lord, restore the kingdom to Israel." "Go to Jerusalem," he replied, "and wait for the Spirit to guide you into all truth."

      In Matthew, Mark, Luke, and John, we have nothing of the existence of the Church but in promise. But, as to place and time, we may learn an important lesson, by reference to the house built by Solomon.

      The materials were made ready, and, when brought together, the edifice rose in beauty and majesty, without the sound of a hammer, or iron instrument, or the least confusion.

      When the key was placed in the arch, "the glory of God filled the house," as a token the work was complete. The preparation of materials, bringing them together, and rising into an edifice, with such perfect symmetry, and the overshadowing glory, all pointed most significantly to the temple to be reared by Christ as David's son. Still, the kingdom was not to be seen; it was not to come by "observation," but was to rise miraculously. The materials were prepared, were conducted to Jerusalem, whence "the word of the Lord was to go out," and the disciples having assembled, the Spirit descended. Peter, by the Spirit's diction, delivered the law; three thousand submitted upon the first hearing, and were added to the one hundred and twenty, and, altogether, they constituted the Church of Jesus Christ; and, for the first time, it is said "The saved were daily added to the Church." (Acts ii: 47).

      Hence, Jerusalem was the chosen site of the heavenly temple; and the first Pentecost, after the resurrection of [523] the Messiah, was the day upon which the Church was planted. Peter, indeed, called it "the beginning." Beginning of what? The Christian dispensation? The middle wall of partition had been taken down from between Jews and Gentiles; the door of faith had been opened to the Jews on Pentecost, and the remaining key was employed in opening the temple to the Gentiles, some seven years after, at the house of Cornelius, and the work being finished, the Lord proclaimed the door open, which men could not shut. As further evidence that the kingdom now exists, we may add a few plain passages of New Testament Scripture.

      Paul declared that the Colossians "had been delivered from the power of darkness, and translated into the kingdom of God's dear Son." (Col. i: 13.) How this transition from the power of darkness into the kingdom could have taken place in the days of the apostles, if the kingdom is yet in the future, we really think no man can explain.

      To the Hebrews he said: "Ye have come to Mount Zion, the city of the living God, the heavenly Jerusalem, to the general assembly and church of the first-born, who are written in heaven;" and adds: "Wherefore, we receiving a kingdom which can not be moved, let us have grace whereby we may serve God acceptably." (Hebrews xii: 22-28.)

      Again, he said: "God hath called you into his kingdom and glory." (1 Thess. 11: 13.)

      The beloved John addressed the saints in the seven Asiatic churches as "his companions in tribulation, and in the kingdom and patience of Jesus Christ." (Rev. i: 9.)

      More testimony to show how, when, and where the Church arose, the identity of Church and kingdom, and [524] the present existence of the spiritual temple, it occurs to me, should not be demanded. I trust that we are prepared to next consider the question--

      III. WHAT IS THE TEACHING OF THE SPIRIT UPON THE SUBJECT OF CHURCH ORGANIZATION?

      It is possible there is no subject connected with the Christian economy shrouded in greater perplexities than the organization of the Church; and yet we are persuaded that, in the light of the New Testament, there are no incomprehensible mysteries involved. In our candid judgment, a fair statement of the question will very much contribute to unity of mind and action among the saints.

      In the prosecution of our investigation, it will be proper, in the first place, to call attention to the meaning of organization. In natural history the word denotes a structure, with all the parts or organs wisely adjusted for action. Thus, a plant or an animal is denominated an organization, because the organs, parts, or instruments are fitted, arranged, and marvelously adjusted to enable all the machinery to act harmoniously. The mutual action and co-operation of all the parts of the organization are the necessary conditions of its health, growth, and efficiency. Take from the organization the least of its members, and the body is not complete; and it is impossible for one organization to perform the work of another. Not even a single member of one can he made effective in another. Hence, each organization in this vast universe is a sovereignty in itself, as perfect of its kind as the Great Author of all organizations. They all, to the spiritually enlightened, reflect the surpassing wisdom of their Great Author.

      The Church of Jesus Christ is called his "body;" "God's husbandry;" "God's building;" "the Temple [525] of God." And hence it is, in the proper meaning of the word, an organization. We read of the "head, mouth, eyes, feet, hands, ears, the feeble and less honorable members," but each is indispensable to the perfection of the "one body."

      The apostle informs us that Christians "are builded together for a habitation of God through the Spirit;" and, consequently, God lives in the members, and we in him. He is our light and life.

      Next, we may inquire "When," and "How," is a church organized? This question is answered in various forms by the Spirit, and yet the idea is always the same. From the very large amount of instruction we will select but few Scriptures. Each branch ingrafted into the "true vine" is, by virtue of its ingrafting, an organ, instrument, and essential part of the body; and at the instant the branches or members are "tempered," mixed, or fitted together by the Father, and give themselves to each other as the spiritually-born kings and priests to God, they, to all intents and purposes, constitute a perfectly organized church of the saints.

      The new-born babe, at the moment of birth, is as perfect an organization as it can ever become; but the organs are feeble, and need suitable nourishment and care. The church, also, the day of its planting, is a perfect organism; but copious draughts of "the sincere milk of the word" are essential to the spiritual health and growth of the members.

      These matters will appear clearer when we examine a little more carefully a few Scriptures with reference to this very simple conclusion.

      The converts on Pentecost, with the one hundred and twenty, were not only pronounced "the Church," but [526] the new-born organs exhibited spiritual life in "continuing steadfastly in the apostles' teaching and fellowship, and in breaking of bread, and in prayers." This being the first appearance on earth of an organized body of Christ, it might be taken as a model for church organization.

      In the further prosecution of this subject, it will be necessary to keep in mind that God organizes the Church by the Spirit, and when the "building is fitly framed together, it grows into a holy temple in the Lord." Or, as the apostle says: "All the body by joints and bands, having nourishment ministered, and knit together, increases with the increase of God." As mortar is tempered and made fit for use by wisely adjusting the elements, God has tempered, knit, and compacted the body together, "that there should be no schism, but the members should have the same care for one another." (1 Cor. xii: 24.) In the same connection the apostle says: "God has set the members every one of them in the body, as it has pleased him." (1 Cor. xii: 18.) This is the key to the whole subject of church organization.

      Are we asked how "God sets the members in the body?" how he tempers (mixes) them together for harmonious action and growth? The Spirit points to Christ as the "Head and Savior of the body." Therefore, no election or ordination by the members, can set a head to the body. God says to the senior members: "Take heed to yourselves, and to all the flock over which the Holy Spirit has made (set or placed) you overseers. If God has set the experienced members, as "Stephanas, the first fruits of Achaia, and others with him, who addicted themselves to the service of the saints," as his chosen shepherds, to whom the members, in consequence of their "help and [527] labor," were to "submit," we have forever settled the vexed question of official appointments. God does it. Hence, Elder Peter said to experienced members: "Feed the flock of God, taking the oversight, not by constraint, but willingly; not for filthy lucre, but of a ready mind; not as lords over God's heritage, but as ensamples to the flock: and when the chief shepherd shall appear, ye shall receive a crown of glory that fadeth not away."

      The senior women, also, God has set, "appointed, and ordained in the Church, as the natural and only competent "teachers of the younger women."

      The younger are commanded to "submit to the elder;" and, finally, "all are to submit one to another," and to "esteem each other highly in love, for their work sake," and on no other account whatever. Therefore, all officials are the natural and legitimate outgrowth of the Church.

      This Divine organization, as intimated, began at Pentecost; but many things "were wanting" to perfect the body in the days of the apostles. It may be pronounced the day of the Church's childhood, in which, although the Spirit directed in all things, the members "looked through a glass darkly," till the "perfection" came.

      The saints were perfected for the work of ministering to the nations, for building up the body of Christ, and came to the unity of the faith at the completion of the revelation. They attained to the knowledge of a perfect man in Jesus Christ. Henceforth, they "were no more children, tossed to and fro, and carried about by every wind of doctrine," but, by the members, "speaking the truth in love," were to grow up into him in all things, and to make increase of the body unto the upbuilding of itself in love." [528]

      I now feel at liberty to pronounce this the LORD'S ORGANIZATION, and, as I hope to show presently, "THE LORD'S PLAN," for all spiritual service.

      If these things embody the instructions of the New Testament, upon the great subject of spiritual organization, how are we to regard the conduct of professed Church organizers, when they assume the right to appoint heads, overseers, pastors, and other officials over God's household? This, though it is the practice of Rome and all her daughters, to say the least, has not the slightest semblance of Divine authority.

      The fancy of preachers that they organize and reorganize churches, by professing to make elders, deacons, overseers, or other officials, is wholly unscriptural, and a reproach to any people professing to be led by the Spirit. I would be pleased to answer every possible objection to these conclusions; but, in the circumstances, I can only pray our friends to give the subject a calm and impartial examination.

      If I have comprehended the meaning of the body of Christ, it strengthens and grows ab intra, and not ab extra, from the poor husks furnished by the world and its wisdom; and thus we are brought to ask--

      IV. IS THE CHURCH A CARNAL, MIXED, OR SPIRITUAL ORGANIZATION?

      The sin of the present religious world seems to consist in giving the Church no higher position than the governments of the earth. Hence, we know no party that has not either formed alliances with the State, or, in some manner, sought the protection and friendship of governments under the direction of the prince of this world. It is the glory of most religious parties in America, that their [529] organizations are modeled after the government of the United States.

      But it is the fatal error of these churches, with most prophetical writers--from Baxter, in his Napoleonic Antichrist, to Baldwin, in his millennial and world-wide democracy--to fail to discover the spiritual organization, called "God's house." Perhaps, a very brief examination of the Church and world powers may be in place. These may be clearly seen, by even a bird's-eye glance, at the elements of each. It has, however, been said of us, that our conclusions are not clear in regard to the Church and world-powers. At this friendly intimation we are not at all surprised. It is said that objects, seen through colored glasses, never appear as they really exist; and we apprehend, that persons so wholly devoted to earthly governments and worldly-wise institutions, for the work of God, as the great masses of the people of this age, would not likely discover the spiritual organization of the New Testament. Worldly wisdom for worldly labor; but into the Spirit's temple, the wisdom of man can not penetrate.

      How could we expect such as took through Roman and Protestant mists, to see the fair proportions and Divine symmetry of the body of Christ?

      But to the elements of the respective orders of institutions we are contemplating, we must carefully look for satisfactory light.

      Worldly governments are not for the righteous, said Paul; and, therefore, God has ordained the men of the world as his ministers to create and direct all institutions worldly. In his spiritual household, our heavenly Father has reserved the right to govern without the admixture of the least human wisdom, which the apostle says is "foolishness with God." The prince of this world is the head [530] and governor, in all kingdoms and organizations constructed in the wisdom of men. His subjects are such as are devoted to institutions not Divine. Force is the great controlling power.

      In Christ's body, on the contrary, the Head is spiritual; his subjects are spiritual; his laws are spiritual; and love is the only motive power. To us these institutions, therefore, differ across the whole heavens. May we not call to our aid a few very plain passages of Scripture, as evidence that we are not mistaken.

      Our Lord said: "The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one." To the Jews, he said: "Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him." (John viii: 44.)

      From these statements, we learn that, while the wheat and tares grow together in the world, the good seed, representing Christians, are the children of the kingdom;" and though in the world, are not of the world," while the tares are the devil's sowing and plants. In that solemn declaration of the Savior before Pilate--"My kingdom is not of this world; if it were, my servants would fight that I should not be delivered to the Jews; but now is my kingdom not from hence"--possibly is embodied all that need be predicated of the spiritual character of the Church for our present purpose. In the Christian institution, then, swords are beaten into ploughshares, and spears into pruning-hooks," and God's people "study not war." No violence was necessary to give success to the government of Christ, and his people employ it not in their journey to the skies. God is their shield and high tower. If, [531] through these great words of the Spirit, our friends can not see the broad line between the Church and the world, it is not in my power to describe it.

      V. WHAT IS THE LEGITIMATE WORK OF THIS SPIRITUAL ORGANIZATION?

      Cæsar, in his memorable dispatch to the Roman Senate, embodied a volume in the simple words, "I came, I saw, I conquered;" and of our beloved Savior it may be said: He came to earth, to save the lost; he provided the means in his Church, and he will not be foiled in his purposes.

      If men are dead to God, if they are in the broad fields of "the wicked one," we can not see how they can be pardoned or saved till they renounce their old master, "turn from darkness to Light," and become loyal to Jesus Christ, by "obeying from the heart that form of doctrine through which they are set free from sin, and become the servants of righteousness." (Romans vi: 17.) Hence, when the wicked turn to God, they are said, as we have seen, to be "delivered from the power of darkness, and translated into the kingdom of God's dear Son." (Col. 1: 13.) Jesus said: "Come to me, take my yoke, and you shall find rest to your souls." This is fully illustrated by the "householder who went out early in the morning to hire laborers into his vineyard;" and having agreed with them, "he sent them into his vineyard to work."

      if it was an essential condition, in order to perform the service of the householder, to enter into the vineyard, we may readily conclude that the works of God can not be performed in the kingdom of the wicked one. Not only does the entrance into the body of Christ secure the remission of sins, the adoption into the heavenly family, "life from the dead," and the full enjoyment of the Holy [532] Spirit--but, at the close of our pilgrimage, our Lord will deliver up his kingdom--his chosen people--to his Father, that "God may be all and in all." With this agrees the declaration of the wise man, that "The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight." (Proverbs xv: 8.) Hence, the proposition that there are really two, and but two, kingdoms or orders of government on the earth--the one under the prince of this world, the devil, and the other under the Prince of Peace--is true beyond controversy. Under the guidance of the God of this world, who is supreme in all worldly governments and organizations originating in the wisdom of men, we consider it entirely safe to conclude that spiritual life can not be engaged. But, thanks to God, whoever will has the right to forsake the kingdom of darkness, and become an heir of God through Christ.

      In this connection, it can but be considered an act of simple justice to at least advert to what must, sooner or later, be acknowledged in the world's history as "The Reformation Movement of the nineteenth century."

      We consider it becoming to state, in plain terms, the position which clearly distinguishes the body of Christ from all other religious organizations.

      From the apostasy of the Romish and Greek Churches to this day, there can not be found, in the history of denominations, Papal or Protestant, an earnest effort to return to the spiritual purity and authority of the Church of God. True, Luther, Calvin, and Wesley made war upon the accumulated church corruptions of the ages; but it never entered into their hearts to doubt the capacity of institutions originating in apostasy to save the world. Hence, we hear not a word from them in favor of [533] returning to the ancient order of things. Each became perfectly satisfied with the formation of a new sect, on the model of Rome; and, at the close of the eighteenth century, the ne plus ultra of partisan degradation seemed to have been reached.

      Early in the nineteenth century, however, it pleased God to raise up witnesses, quite as humble as our Lord and his apostles, to plead for a pure speech and a pure religion. The effort has been successful in calling from the world, and the very depths of spiritual Babylon, into religious union, hundreds of thousands, who fear not to give an authoritative reason for their hope.

      These great men of God split with Romanism, Protestantism, and all other forms of human organizations, simply upon the ground that they had lost all confidence in institutions originating in the wisdom of men to save the lost and elevate society to the state of purity required in the New Testament.

      We have not assailed Romanism, or Protestantism, with the idea of forming a new sect, but solely from the solemn conviction that religious parties are inadequate for the work intended by the Church of Christ. If, in our hearts, we could conclude that denominations, societies, and organizations not known in the New Testament were capable of the spiritual labor ordained by Christ and the apostles, not a word against them would escape our lips.

      While we disclaim all connection with Romish and Protestant sects, we solemnly deny ourselves the right to add another faction to the six hundred and sixty-six which completed the degradation of the apostasy. It is our rejoicing that we have no denomination, party, or creed to defend, and no plans, expedients, or organizations that have arisen, in our wisdom and discretion, to foster. Still, our [534] distinctive position is not negative. Nay, verily; we humbly claim to be the Lord's freedmen; and, confidently believing that the Church built upon the rock--"the pillar and support of the truth"--has so far weathered the storm of factious opposition, that it will finally triumph over his Satanic majesty's expedients, we therefore aspire to nothing beyond membership in the body of Christ. All who believe through the apostles' words we claim as our brethren; and we will have fellowship on no other terms. Believing that all things which pertain to life and godliness are furnished in the Scriptures, we take the Bible, in good faith, as our only creed, and ask no one to believe or do any thing of a religious character for which we have not "a thus saith the Lord." Not only do we regard the Church of God as competent for all spiritual work, but that the adoption of any other organization for such service, as most displeasing to heaven and injurious to man.

      Hence, we can but urge our cotemporaries to be Christians in the Scriptural sense of the word; for, without citizenship in the kingdom of God's dear Son, and a faithful adherence to the creed furnished by the Spirit, eternal life is not promised.

      VI. THE CONFLICTS OF THE CHURCH.

      The war between Michael and Satan is still raging. The destroyer has diligently labored, but in vain, from the planting of the Church at Jerusalem on Pentecost, to overthrow the cause, for the protection of which the veracity of the Father's throne is pledged. The deceiver still employs the principalities, powers, and expedients of the world to overthrow the kingdom of the Savior. Hence we can not hope for conflicts to cease until the Lord shall have put the last enemy under his feet. [535]

      VIII. WILL THE CHURCH OF CHRIST FINALLY TRIUMPH?

      If God is true, his purposes can not fall; and if the Spirit's teaching affords the only authority to which we can confidently look, it is our exalted privilege to believe that the time is not far distant when the problem of self-government, civil and ecclesiastical, will have been worked out--when, from the utter failure of worldly-wise organizations for spiritual labor, the Church of Christ, will shine forth "fair as the moon, clear as the sun, and terrible as an army with banners." Then, and not until then, will her true mission be acknowledged. [536]

[TLP 515-536]