THE RULE OF ELDERS ITS NATURE AND SCOPE

"Let the elders that rule well be counted worthy of double honour, especially they who labour in theword and doctrine" (I Tim. 5:17). "Remember them which have the rule over you. ." (Heb. 13:7). "Obey them that have the Rule over you, and submit yourselves, as they that must give account, thatthey may do it with joy, and not with grief: for that is unprofitable for you" (Heb. 13:17).

It is strange to me that some men are always

striving to get out of passages what is not in them,

and pass by what is in the passages, all in or der

to prove a position already taken- This has been

true of baptism, the Lord's Supper, worship, and

the organization and mission of the church. The

doctrine has developed that elders are to be obeyed

in all directives, whether we believe them to be

scriptural or not. A reaction to this idea has

developed another doctrine which says that

elders do not actually rule at all, but are only

guides or examples to the flock. T hey rule by

"example" only.

The play on definition of Greek words to prove a proposition is not as solid as it might appear, because Greek words, like English words, havedifferent meanings, and must be understood in thelight of their context. To take the definition of acertain Greek word and build a doctrine around it can prove to be fatal. Certainly we must understand the meaning of words, both Greek and English, to understand the true meaning of any passage in theNew T estament. But we cannot pick out one meaning that suits our position and ignore all others.

Elders do have a "rule" in some sense in the

church which others do not have. If not, elders have

no particular work. That is not really a debatable

question. The verses above plainly state that the

elders do "rule". But what is meant by this "rule"

and what is its nature and scope ? That shall be the

objective in this article.

There are three ways to know what a given word

means in a certain verse: (1) the definition of the

word itself, (2) the context of the word that

describes its sense, and (3) other passages that

restrict or define the word. In connection with the

words in translating "rule" with regard to the elders

in the church, I will follow this order in learning

exactly what the "rule" of elders involves and what

it does not include. In the case of explaining the action of baptism, we first show that the Greek word from which we

get "baptize" means "to plunge, dip, submerge",

etc. Then we show that the context of the word helps explain its meaning, such as "buried with him by baptism" (Rom. 6:4). The term "buried" further defines the word. Then we find the circumstances of cases of baptism that show themeaning and limitations of the action. T he one to be baptized goes "into the water" with the one who does the baptizing and he "baptizes him", thenthey "come up out of the water." This is supporting proof of what is involved in the action of baptism. We purpose to do this with regard to the "rule"

of elders.

1. DEFINITION OF THE WORD "RULE"

Space forbids copying all that authorities say of the Greek words from which we have the translation "rule", so we give a summary of what they say the words mean. I encourage the reader to check thesedefinitions to see that they are accurate.

T wo diff er ent Gr eek wor ds ar e used in six ver ses in the New Testament to translate the word "rule" as it applies to the elders of the church. These words are hegeomai and pr oistemi. Hegeomai isfound in Hebrews 13:7, 17, 24, and proestemi is found in Romans 12:8; I Timothy 5:17 and I T hessalonians 5:12.

Hegeomai— "1. to lead, i.e. a. to go before; b. to be a leader; to rule, command; to have authority over . . . with gen. of the pers. over whom one rules, so of the overseers or leaders of Christian churches; Heb. xiii. 7, 17, 24 .. . 2. to consider, deem, account, think. . . ." (Thayer). "1. lead, guide .. . of men in any leading position . . . ruler, leader .. . of heads of a Christian church Hb 13: 7, 17, 24 .. . leading men among the br ethr en Ac 15:22 .. . 2. T hink, consider , r egar d . . ." (Arndt & Gingrich). "T o lead, is translated to rule in Heb. 13: 7, 17, 24 (A. V.marg., in the first two, "are the guides" and "guide."

(W. E. Vine.)

Proistemi— "1. to set or place before; to set over .. . 2. a. to be over, to superintend, preside over,

(A.V. rule), I Tim. 5:17. .. b. to be a protector or guardian; to give aid, Ro. xii. 8 .. . c. to care for, give attention to." (Thayer). "1. be at the head (of) rule, direct. .. . Of officials and administrators in the church. ... I Th. 5:12... Rom. 12:8... I Ti. 5:17 ... 2. to be concerned about, care for, give aid ... I Th. 5:12 ... Rom 12:8." (Arndt & Gingrich). "Lit. 'to stand before,' hence, to lead, attend to (indicating care and diligence), is translated to rule (Middle Voice), with reference to a local church, in Rom. 12:8; perfect Active in ITim. 5:17; with reference to a family, I Tim. 3:4and 12 (Middle Voice) . . . "(W. E. Vine).

By combining all these definitions of the two wor ds, we have: (1) to lead or go before, (2) to rule,command, (3) to have authority over, (4) to think,

to consider, (5) to be guides, (6) to be over,

superintend or preside over, and (7) to be a guardian

or protector, to give aid to. Whatever is meant by the

"rule" of the elders it must be within these

definitions. Any dictionary of the English will

help us to know what the translations mean.

The elders are to lead the church and rule b

directing it into the way of the Lord; they are to

exercise the oversight with consideration for the

church and supervising their conduct before the

Lord, and give aid and protection from danger.

They are to superintend the affairs of the church so

as to make it what the Lord wants it to be.

2. THE CONTEXT OF THE WORD "RULE"

By studying the context we can determine whatthe nature of the "rule" of elders really is. The

nature of their rule certainly is not that of dictators

or lawmakers, but it is a rule of supervision.

The qualifications of I Timothy 3.1-7 indicate that

the elders are to be mature men in the church. The

very word "elder" suggests that they must be men

of age and experience. This experience is obviously

necessary in order to do the ruling as God would

have it.

Among the qualifications is the ruling of his own house. He must know HOW to "rule" his own house in order to know HOW to "take care of the house of God." "Taking care of the house of God" is the function of elders because the passage says so; buwhat does it mean ? His experience in "ruling" (proistamenon) his own house enables him to "rule" well(proestotes) in the church (I Tim. 5:17). The word for "take care of" is epimelesetai. W. E. Vine says

of epimeleomai: "signifies to take care of, involving

forethought and provision (epi indicating the

direction of the mind toward the object cared for),

Luke 10:34, 35, of a bishop's (or overseer's) care of

a church— a significant association of ideas."

Certainly we are not to expect that the only care of

the church by elders is exactly that of the goo

Samaritan when he took care of the wounded man.

The first reason is that the necessity that he kno

HOW to "rule" his own house will equip him t

"take care of the house of God." How does ruling

one's own house enable him to be a good Samaritan?

It is not the same in nature of caring, but the needs

of the man were supplied by the Samaritan and the

needs of the church are to be supplied by the

bishops. The very fact that his ability to rule his

own house enables him to "care" for the house of

God shows that the car e is in the field of

supervising rather than in providing physical needs. The relationship of the husband to the wife is

described in Ephesians 5: 22, 23; I Corinthians 11:

3; I T imothy 2:12. T he husband is the head of the

wife, and the wife is to "submit" to the husband.

Of course, the elders are not related to the church in

the same identical sense that husbands are related to

their wives. However, the idea of "ruling" one's own

house qualifies the man to "take care of the house of

God." We do know that the elders are to "rule" in the

church and husbands are to "rule" their own homes

well. The church is to "submit" to the elders and the

wives are to "submit" to their own husbands. This

helps us to under stand the nature of the "rule" of

the elders.

Other qualifications are listed which tell us

something of the "rule" of elders. They must be "apt

to teach." Their ruling includes teaching and

admonishing. It includes exhorting the carele .

Unless they know HOW to teach and admonish, i

would imply that they cannot "rule" well in the

church. They must have ruled their children in such

a way as to br ing them to Chr ist.

The elders are to "take the oversight" of the flock (I

Pet. 5:2). They are "overseers" (Acts 20:28).

Oversight is from episkipeo: "To look upon, inspect,

oversee, look after, care for." (Thayer). "Lit., to

look upon (epi, upon, skipeo, to look at,

contemplate), is found in I Pet. 5:2. . ." (W. E. Vine).

The English "Bishop" (applied to elders) is from

the same word. "Lit. an overseer (epi, over, skipeo,

to look or watch), whence Eng. 'bishop' which has

precisely the same meaning, is found in Acts 20:28;

Phil. 1:1; I Tim. 3:2; Tit. 1:7; I Pet. 2:25."

By "taking the oversight" and being "overseers" they perform their function of "ruling" in the church. They are superintendents and directors in the affairs of the church. The overseen may be patterns of what righteous men and women should be, buthey do not oversee, otherwise the elders do not have a work peculiar to themselves, In "ruling" the elders are to "oversee" supervise, direct, care for, look upon" the members of the flock which is among them. I Thess. 5:12; Heb. 13:7, 17, 24 all teach that the elders are "over you" in the Lord. Obviously this does not mean to be literally higher than other members of the assembly, but it means to be abovethem in the matter of "ruling" in the church, Whensomeone is "over", it definitely implies that someone is "under". In their rule the elders are overseers or superintendents in affairs of the church.

The elders are to feed and tend the flock. (I Pet.

5:2; Acts 20:28) This implies more than merely

setting an example for them to follow. It carries

with it the obligation to do something in protecting

and guarding the flock from danger. If danger arises

from within, the elders' rule obligates them to do

something to protect the flock. It also implies that the elders must teach and admonish in the way of

the Lord. This word is that of tending a flock of

sheep. A shepherd has the duty to protect the sheep

as well as lead the way and encourage them to

follow. I am saying that these words define the

nature of the "rule" of elders and will not permit

the idea of simply setting an example and hoping

the flock will follow.

The elders' rule requires them to exhort and admonish the church (Tit. 1:9; I Thess. 5:12). The law of Christ is the only standard by whichmen shall live before God, and it is the rule bywhich the elders admonish and exhort the flock. But exhorting and admonishing is something more than examples which others should follow. By ruling the elders direct in the right way of the Lord and warn against sinful practices.

The elders watch for the souls of those under

them. (Heb. 13:17). They watch for evil and for

good, and they direct the church in the way that

is right. They do this because they are responsible

to God— they must give an account to God. There

is no such thing as responsibility without authority

to do what is to be accounted for.

They are ensamples (I Pet. 5:3: Heb. 13:7). The

fact that elders are to be patterns of what children

of God should be, and to point the way by their own

lives, does not mean that their rule consists entirely

of being examples. How could one "rule" another

unless, his life in consistent with that which he is

persuading the other to do? How could evil men

supervise the activities of a group and expect them

to obey and submit?

In I Peter 5:3 the apostle instructs us on howelders are not to rule. They are not to be "lords over God's heritage." They are not lawmakers and do not arrogantly demand of the church that their wishes to be obeyed. This is not the kind of "ruling" permitted by Chr ist. We shall discuss this matter more fully in the next article in this series. Suffice it to say that elders have a standard— a law— bywhich they rule, and they are not permitted to gobeyond that law.

In I Peter 5:2 the expression, "Feed the flock of

God which is among you" limits the rule of elders

only to the church over which they are overseers.

No elder has the least right to meddle in the affairs

of another church. No group of elders have the

scriptural right to erect any set-up that requires

action under their oversight that involves more than

the "flock which is among you." Their rule is strictly

limited by these words. That makes each church

separate, since the Lord made no provisions for

organizations above the local church.

3. OTHER PASSAGES THAT DEFINE THE RULE OF ELDERS

By the very fact that the church is told to "obey" and "submit" to the "rule" of elders indicates that their rule is that of instruction and guidance inthose matters that protect the church from evil and provide opportunities for advancement. "Obey them that have the rule over you, and submit yourselves. . . ." (Heb. 13:17). Obey is from peitho (peithesthe) "to be persuaded, to suffer one's self to be persuaded

— to obey, yield to, comply with." (A. T. Roberson). One is persuaded and yields or complies with the directions of the elders in their "rule." Of course, the elders have a standard by which to guide the

church, which is the New Testament. Their rule is

not of human wisdom, but of the r evelation of

Christ. But as they direct in scriptural matters the

church is to obey them.

Submit is from hupeiko (hupeikete) "to yield under, to give up." (A. T. Robertson). This involves the attitude as well as the act. T he church is to yield in heart and act to the leadership of the elders. This requires much more than just following an example. The elders direct by teaching and instruction in those matters that are of the authority of Christ and for the salvation of thesouls of those under them. All of this is in scriptural language. The church is UNDER andthe elder are OVER, and the church is to OBEY and SUBMIT to the rule of the elders. The elders are to RULE and OVERSEE the flock among them. How can this language be used to imply that thechurch is only to look at the lives of the elders and try to follow them, and the elders have nothing to do but set a good example for the church to follow?

The matter of the elders supervising the distribution of the goods sent for the relief of thesaints in Judaea shows something of the nature of their rule. (Acts 11:29,30). Why did the disciples send this money to the elders? Why not send it to the church and let the "business meeting" decide its distribution? The elders' rule, as implied in this language, includes the proper distribution of goods to those destitute saints. The handling of financialaffairs should also be under the direction of the elders, but always according to the will of Christ. This does not mean, as some elders seem to understand, that their whole duty consists in keeping track of the check book and in spending money. This was not the case in Acts 11:29,30. The "rule" of elders includes the handling ofmatters relative to the needs of those under them.

When Paul had same final instructions for the

church at Ephesus, as well as for the elders, he

called to him the elders and gave them certain

instructions in their work. He said, "Take heed

therefore into yourselves, and to all the flock, over

the which the Holy Ghost hath made you overseers. .

." (Acts 20:28). Whatever they were to do in taking

"heed" to themselves, they were to do the same to

"all the flock." If taking heed to self means to direct,

inspect and control in the right way, it means the

same thing with regard to the flock. It would follow

that the "rule" of elders includes taking heed to the

flock in the same way they would take heed to self.

In the next article we shall discuss the matter of

ruling in faith or judgment.

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I can not help but marvel at the lengths men will go to try to prove something that they intend t

have anyway. This was demonstrated over and over again when brethren sought to justify the organ and the missionary Society. They need arguments that were opposed to all for which they had stood for years. They forgot the difference in the old andnew Testaments and the great principle of silence in authority. The very path they chose is being trod by our institutional brethren today. No better example of this can be found than the "Total Situation" argument used by some in the west tojustify the support of human institutions out of the

church treasury

The fallacy is very clear: FOR ANY TOTAL

SITUATION to be scriptural every part of the

situation has to be scriptural. If any part of the

situation can not be proven by the scripture, the

the "total situation" can not be proved by the

scripture. The examples used are the worship o

the church and the plan of salvation. Each, they

say, compr ises a total situation and then they

proceed to make up one of their own to justify the

church supported orphan home. There is one great

difference in these situations to start with, and

that is the first two are God given and the last one

is man inspired. This alone would be enough to show

the weakness in the very beginning. Let us look at

all of them, however. T HE WORSHIP OF THE CHURCH Singing proved by Col. 3:16

Eph. 5:19 Heb.

2:12

Prayer proved by Acts 2:42

Preaching proved by Acts 20:7

Communion proved by Acts 2:42

Acts 20:7

Contribution proved by 1 Cor. 16:1,2

Every one of these elements or acts are scripturaland when they are combined we have a scriptural situation. Suppose, however, we add instrumental music as another element. Although the first five are scriptural, we now have an unscriptural situation because we have an act or element for which we have no scripture. All of our brethren have seen this

for years.

THE PLAN OF SALVATION

Here we have acts of elements that are relatedand not only related, but are in a divine order. This

situation is scriptural if they are all present in the

r ight sequence. T his is only true, however,

because each one of them is scriptural and there is a

passage or passages to prove them to be right.

Faith proved by Mar k 16:16

Repentance proved by Acts 2:38

Confe ion proved by Acts 8:37

Rom. 10:10

Baptism proved by 1 Peter 3:21

Mark 16:16

Let us suppose again that we add an element or act this is not scriptural. For example add the direct operation of the spirit on the sinner before he issaved as a condition. Now we have a situation that is not scriptural in spite of the fact that four of the elements are scriptural. It becomes an unscriptural situation for two reasons. The required experience or act is not proved by the scriptures and for thesecond reason this takes them out of their God given

order.

THE TOTAL SITUATION IN BENEVOLENCE

The brethren who advocate this theory havevarious numbers of elements from time to time and seem to change the number to suit themselves and the needs of the hour. How would this work in the two examples they give above? Could thnumber of acts or elements be changed as wellhere? Of course, the answer is no for they ardivine. If the elements in the total situation for which they argue were divine they could not bchanged. The very fact that God did not give the

is proven by the fact that they are changed. B

this as it may, however, one of the elements is this

bold unscriptural statement: IT IS NOT WRONG TO

HAVE A BOARD. Think of it for a moment. Just a

bold, bare, groundless statement that it is not wrong

to have a board over an institution that the church

of the Lord supports out of its treasury. When they

find the scr ipture for this element we will deal

with some of the others. For their situation to be

scr iptural they must have scr ipture for this. We

will leave it as we placed the others and watch the

mails for the scripture. A Board is right proved by ............................?

"REMINISCENCE"

Ward Hogland, Greenville, Texas This is the second in a series of arguments made

on the polemic platform. Back in 1949 a small group of Sabbatarians moved into Poteau,Oklahoma to establish the Church of God, seventh day. They rented a small building and beganoperation. In their door to door work, members of the church were contacted and a debate was arranged. They selected Burt F. Marrs of Stanberry,Mi ouri. Mr. Marrs was reputed to be their most able debater. I understand that he died a few

year s ago.

Mr. Marrs used the old stock argument based on Mark 2:27 "T he sabbath was made for man . . ." I am a man, therefore the sabbath is for me and all men. This was answered in the usual way. As far as I know the only way it can be answer ed.1 pointed out that the sabbath was made for man but for a particular MAN, the JEW! I brought up many scr iptures showing that the sabbath was given to the Jews only. I emphasized that we must take a scripture in context and also study all other scr iptures which deal with the same subject. The late W. Curtis Porter in his debate with Dugger asked, "Who do you think the Jew was, a turkeygobbler?" He was a man and the sabbath was made for him.

Brethren all over the country have been able to

see the fallacy in the Sabbatarian argument.

However, of late they are making the same

blunder on

2 Cor. 9:13. Notice the parallel. Sabbatarians say: "Sabbath made for man".

"Man" in this verse is not restricted.

Therefore all men are to keep the sabbath.

L iber als say: "Unto all men". "All" and

"men in this verse are not restricted.

Therefore all men are to be supported b

the church.

First, permit me to say that if the "all" is not restricted the church could support a millionaire. But someone says the context is talking about poorsaints. Yes, indeed, that is the point. Let us take it in context. T hen again, if "all" is not limited thechurch could support a man who will not work. Paul said, "If any would not work, neither should he eat." (2 Thes. 3:10). So what about it? Does "all" meanever ybody? Who could believe it?

Why can't brethren use the same sincerity on2 Cor. 9:13 that they use on Mark 2:27? Brethren should know that "all" is limited by the text! Look at 1 Cor. 6:12 "All things are lawful for me. . . " Does this mean that Paul could lie, steal, commit adultery etc. No! Then Phil. 4:3 "I can do all things through Christ. . ." Here again "all" and "things" must be limited. The word "all" from the Greek PAS must be taken in context. Thayer says in hilexicon, when terms such as all, every, any etc.are used "They are of the class indicated by thenoun." (pg. 491) Thus the pronoun "them" helps us to know the meaning of "all". Without wrestingthe Scriptures let us observe that Paul gathered this money for poor saints. T his is r evealed in 1Cor. 16:1 and Romans 15. If he told them it was for saints (and he did) and spent it on "sinners" then Paul didn't tell the truth and could be classed as a hypocrite. When Paul said "Unto all" he wasmerely placing a complement on the church atCorinth. Since they had been willing to raise moneyfor the Jews, Paul knew that should the occasionpresent itself they would certainly be willing tdo the same for GENTILE CHRISTIANS!

Gentle friend, the Sabbatarians have as good an

argument as the liberals. If one will stand, so will

the other. And brother, if you think Paul took

money raised by saints, said to be for saints,

carried by saints and gave it to sinners you had

better start keeping the sabbath because it was

made for man and that is what most folks claim

to be! Think it over.

GIVING THE ANSWERS FOR OUR HOPE

By Marshall E. Patton

QUESTION: We have been told it is wrong tdisfellowship liberal congregations. Will you please answer this question. Thank you.— H. K.

ANSWER: My first reply to the above is— it

depends upon what is meant by the word

"disfellowship." Let us consider first the following

scriptures and observations after which the

question can be more clearly answered.

The Scriptures teach us to "withdraw yourselves

from every brother that walketh disorderly." (2

Thess. 3:6-15. Cf. Matt. 18:15-17; Rom.

16:17,18; 1 Cor. 5; 2 Tim. 3:1-5; Titus 3:10,11.) The

following expressions from the above references

make clear a divinely prescribed course of conduct

on the part of the faithful toward the "disorderly":

"Withdraw yourselves," "let him be unto thee as a

heathen and a publican," "mar k . . . and avoid

them," "deliver . . . unto Satan," "not to

company with," "with such an one no not to eat,"

"put away from among yourselves," "from such

turn away," and "reject."

Perhaps there is no one word that covers all that is to be withheld from the "disorderly" better than the term "fellowship," hence, our use of the expressions "withdraw from fellowship" and "disfellowship" even though the exact expressions are not found in the Scriptures. However, from apositive point of view the word "fellowship" appears in 1 Jno. 1:7 identifying the communion,acceptance, good will, and harmony existingbetween the faithful child of God and the Father— and, as a consequence, the same things among alwho "walk in the light."

After all brotherly efforts at restoring the guiltindividual have failed of their objective church action is demanded: "In the name of our Lord Jesus Christ, when ye are gathered together, and myspirit with the power of our Lord Jesus Christ, to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the dayof the Lord Jesus. (1 Cor. 5:4,5) This action demands a change in conduct on the part of bothindividual Christians and the church. The church should no longer count the guilty person as beingwithin its fellowship. The guilty person no longer enjoys the endorsement, communion, and good will

of our congregation. In fact, the congregation should

not recognize thereafter the guilty person in any

way (in its assemblies or otherwise) that would

imply approval. Thus, "fellowship" is withdrawn.

The guilty person is "disfellowshipped." We

sometimes call this "discipline." The object of th

whole process is the saving of the soul and

preserving the purity of the church. (1 Cor. 5:5;

Thess. 3:14,15) This "discipline" is carried out

further by individual Christians as they follow the course of conduct prescribed in the references already cited for the"disorderly."

It should be noticed, however, that the obligation of the church as such in this matter ofdiscipline is limited to those of its own membership.In other words there is no authority for one church disciplining another church or any member ofanother church in the sense described above. In this sense one church does not "disfellowship" anothechurch. Individual Christians, however, are obligated to follow the above described course of conduct in relation to any withdrawn from brother regardless of the congregation of which he was amember. Wisdom on the part of an eldership wouldsuggest that those under its oversight be informed and warned of any withdrawn from brother withwhom they might have contact— even if he were a member of another congregation. This would enablethe members to act toward such a brother accordingto the Scriptures. This would simply be the elders acting in behalf of the flock of which they are overseers. (Acts 20:28; 1 Pet. 5:1-3; Heb. 13:17)Furthermore, one church ought not to receive intoits fellowship one who is the object of such discipline on the part of another church. Each congregation is responsible for and controls its own fellowship. (Acts 9:26-28) Normally one churcshould respect the disciplinary action of another. However, there might be circumstances demanding exception. If one who is the object ofdiscipline on the part of one church should present himself for membership in another congregation and the latter had doubt concerning the disciplinary action of the former, the latter wouldhave the right and responsibility to examine and act accordingly.

Now, we turn our attention to the attitude and

conduct of individuals and churches toward "liberal

congregations." By "liberal congregations" I

understand our querist to mean those who

sympathize with, teach, or practice church support

of human institutions, the "sponsoring church"

arrangement, or the "social gospel" as it relates to

the mi ion of the church. Such practices are

departures from the faith. I realize that the term

"liberal" is used in other senses. I use it here,

however, in the same sense in which it was and is

used to identify our digressive brethren of the

Christian Church and their innovations in the work

and worship of the church.

The New Testament teaches that the attitude of brethren toward brethren involved in error should be one of forbearance for awhile. During this period all efforts should be exhausted to warn, reprove, rebuke, and exhort with all long suffering anddoctrine. (Eph. 4:1-3; 2 Tim. 4:2) A careful studyof the letters to the seven churches of Asia (Rev. 2 and 3) shows that God wills that every church have opportunity to correct whatever evil be within before its "candlestick is removed." (Rev. 2:5) Ifhowever, it persists in error, its doom is sealed—it ceases to be a chur ch of the Lord.

T he following scr iptur es throw light on our

attitude and conduct toward false brethren and

teachers: 2 Jno. 9-11; Eph. 5:6-11; Rom. 16-17.

From these references we learn that we must not

"bid him God speed," be a "partner of his evil

deeds," or "partake with them." We must 'have no fellowship with the unfruitful works of darkness,

but rather reprove them." Furthermore, we must

'mark , . . and avoid them."

In the light of the above one must conclude thatafter all efforts to turn a "liberal congregation" from its error have failed and that congregation persists in its evil, it should no longer be regarded as a church of the Lord— its candlestick has been removed! Both individuals and churches should act accordingly. This simply means that after the period of "forbearance" a faithful church should no longer announce the activities of a "liberal congregation," encourage, or in any way implgood will and endorsement. In this sense "liberal congregations" are to be "disfellowshipped" in their church activities. Individuals within the "liberal congregation" will have to be dealt with bindividuals on an individual basis. Both individuals and churches should treat such "liberal congregations" as they would any other religious group in error.

ISAIAH

The book of Isaiah is the book of church

prophecy. There is so much about the church as

well as many prophecies of the Christ.

The prophet gives a terrible picture of the gross sins of Israel in the first chapter. Think of a God who planted a great nation, nourished and broughtthem into a good land where his children rebelled against him and then he still is concer ned abouttheir welfare and desirous of their good. The picture is drawn comparing them to the dumb oxand ass, beasts of burden. Even here the beasts are more grateful and have knowledge that is lacking inGod's people. See. Isa. 1:3 "The ox knoweth his owner and the ass his master's crib; but Israel doth not know, my people doth not consider. See the condition of Israel further stated in 1:4-6 "A sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters; they haveforsaken the Lord, they have provoked the HolOne of Israel unto anger, they are gone awa

backward. Why should ye be stricken any more? ye

will revolt more and more; the whole head is sick,

and the whole heart faint. From the sole of the foot

even unto the head there is no soundness in it; bu

wounds, and bruises, and putrifying sores; the

have not been closed, neither bound up, neither

mollified with ointment."

Isaiah 2 tells of the establishment of the church

and the wonderful completion of the promise of

God to save those who love Him and do His will.

We have the virgin birth of Christ foretold. Isaiah

53 is a beautiful picture of the suffering Christ and

the alienation of God from His Son in His death on

the cro . What love is manifested in the beautiful

picture if injustice, suffering and ignominies of

calvary in Isa. 53.

See the most wonderful divine prediction of the

church in Isa. 66:6-8.

1. "A voice of noise from the city"— descent of the Holy Spir it.

2. "A voice from the temple"— Preaching of

the apostles.

3. "A voice of the Lord rendereth recompense to

his enemies"— Terms of salvation to those who had

put Jesus to death.

4. "Before she travailed, she brought forth; b

fore her pain came, she was delivered of a man

child."— Birth of the church without pain, See Eph.

2 "And hath made of the twain one new man thus

making peace "

5. ''Who hath heard such a thing? who hath

seen such things? Shall the earth be made to bring

forth in one day? or shall a nation be born at once?

for as soon as Zion travailed, she brought forth her

children." — Spiritual nation of Israel (the church)

brought into existence without bloodshed of a great

many people. Yes Isaiah is truly the book that tells

wonderful things of the Chr ist and His Kingdo

the Church.

DANGERS CONFRONTING THE CHURCH NO. 4

Thomas G. O'Neal, Jasper, Ala. One of the dangers that the bride of Christ faces

today is the danger of sectarianism. In the New

Testament the original word is translated both sect

and heresies. To be guilt of such is a grave sin

because those guilty cannot be saved (Gal. 5:19

21). We. need, therefore, to identify such so a

not to be guilty in order that we may be saved.

Vine defines the word as, "a choosing, istranslated "sect" throughout the Acts, except in24:14, A. V., "heresy" (R. V., "sect") ; it properlydenotes predilection either for a particular truth, orfor a perversion of one, generally with theexpectation of personal advantage; hence, a division and the formation of a party or sect in contr ast to the uniting power of "the truth," held in toto; a sect is a division developed and brought tan i ue; the order "divisions, heresies" (marg."parties") is "the works of the flesh" in Gal. 5:1921 is suggestive of this."

This danger may take various forms. A sect may

be erected about some man in a given area. All must

agree with him, bow to his ever command, mov

when he says to move, stop when he says to stop,

and act when he says act. If any dares to cross the

traditional path, the wrath of the man and all those

who blindly follow is incurred. He is the

determination of truth. To learn the truth, one

must get it from the preacher's lips. This is

building a sect around one man in a given area.

We can erect a sect about a group of brethren. In a given area a group of brethren can so act that a sect is built about them. People become their disciples and not the Lord's disciples. The groupholds the keys to truth. If one will be loyal to Christ, he must fall in line with the thinking of thegroup. If one is not among the select few, he is not considered faithful to the Lord nor is he in fellowship with the br ethren in the area, becaushe disagr ees with what the group thinks.

Sects may be built about schools. Brethren

certainly have the right to operate schools just a

they have the right to operate any other business.

But at the same time that they may operate their

busine , they have no Scriptural right to make or

to allow their school to be the determination for

truth in the area, in the state, or within the

nation. In some areas, if one doesn't approve of

the practice of certain schools, he is not considered

to be a faithful child of God. This is sectarianism

within the Lord's church. No school has the right

to dictate the truth that is to be believed b

brethren and should the time ever come to any

congregation that she must line up with the policies

of a particular school in order to be considered

faithful to the Lord, someone needs to put the

school in its place.

We may become guilty of building up a sect about a paper such as this. We can get to the place that we think in terms of only those who write for this paper as being faithful and worthy of fellowshipor those who read and subscribe to it as beingworthy of our confidence. It is my convictions that it is the attitude of those brethren writing for this paper of wanting their articles compared with theSCRIPTURES, Acts 17:11, and if what is said in a particular article is the truth, accept it notbecause it was said in this paper, but because youfound it in the Book of God. May the time never come that people will accept what they read from the pen of anyone in this paper, just because they read it here.

Sectarianism may result in the church todaybecause of hero or emperor worship. People cabecome so in love with some paper, preacher, school or group of brethren, that they do not have thability to see the error that they teach and this is dangerous. In Acts 12:21-23, Herod was worshipped as "god"; but he was just a man. Herod allowed men to worship him. This noneshould allow today (Acts 15:25-26): Many havthose been who have had a good feeling in times past for some preacher, paper, or school, and are not able to stop following them as they tur n asidefrom following the Lord.

As we condemn sectarianism in the church, this

does not mean that men should not be respected

for the work they have done. Peter wrote an epistle

and in it addressed Paul as "our beloved brother

Paul. . . ." (2 Pet. 3:15). Men may be respected for

their labors, but are not to be followed above or

beyond that which is wr itten ( 1 Cor. 4:6).

Paul condemned sects within the church at

Corinth. Corinth was divided (1 Cor. 1:10). Some in

Corinth were following Paul, some Apollos, some

Cephas, and some Christ (1 Cor. 1:12). Paul

condemned them for such by saying they were

carnal and walked as men. He raised the

questions, "Is Christ divided? was Paul crucified

for you? or were ye baptized in the name of Paul?"

(1 Cor. 1:13).

Men, papers, and schools are not the standards by which one is determined loyal. Truth, the word of God, is the determination of whether one isfaithful to Christ. To have God and Christ, one must abide in the DOCTRINE OF CHRIST (2 Jno. 9).One's soundness and faithfulness is determined bhow he stands upon the word of God and abides in the doctrine of Christ and not by what he thinks of any man, school, or paper.

IS THERE A BAPTISMAL FORMULA?Jimmy Tuten, Jr., St. Louis, Mo.

It is interesting to observe that many have notbeen able to fathom the commission that Chr ist gave to his disciples (Matt. 28:18-20). Even thoughthe utterance is brief, there is still much misunderstanding over such expressions as,"baptizing them in the name of the Father, and othe Son, and of the Holy Ghost." T he thoughtbehind this expression is very common in the NewTestament, and if all of the instances of its occurrence were considered and viewed properly,much of the general misunderstanding would be cleared up.

It is not the purpose of this article to deal with the meaning of "in the name," even though it does deserve a careful study. My concern involves the matter of whether or not this constitutes a formula to be uttered each time one is baptized. Do theScriptures teach that there is a formula of ankind that must be used by the administrator ofbaptism ?

THE PROBLEM

I have before me some mimeographed articles and a tract in which the author labors to show that there is a formula for baptism, and that the formula is stated in Acts 2:38. He maintains that any deviation from baptizing "in the name oJesus Christ," is to conform to a sectarian point oview. According to this material, it is unscriptural to say, "in the name of the Fatherand of the Son, and of the Holy Ghost" (Matt. 28-19). One dare not use such expressions as "in the name of the Lord" (Acts 10:48), or "in thename of the Lord Jesus" (Acts 8:16). It is mhumble opinion that the author of this material is himself sectarian in that he seeks to bind where the Lord has not bound.

In addition to this, there is the problem ofpractice becoming authoritative. Since some formal statement has been made by the person doing thbaptizing over the years, brethren have come tothink of the act of baptizing as a little cer emonyin which something must be said. By tradition, formula has come into being, and if a preacher deviates from the so-called formula, or saysnothing at all, he is looked upon with disdain. His soundness is sometimes questioned. Since there are those who insist that there is a baptismal formula,and there are others who have simply accepted theidea that such exists, the need for some comment on, the question is necessar y. Occasionally thepeace and unity of brethren in some areas are threatened over the question.

WHAT DOES THE NEW TESTAMENT TEACH?

As we observe each instance in which the expression, "in the name of" occurs in connection with baptism, we notice that ther e is a lack of uniformity in the statements (CF. Matt. 28:19;Acts 2:38; 8:16; 10:48; 19:5; I Cor. 1:13). Itseems obvious that the difference in the wording ofthe expressions show that no formula is intended. Each passage shows either what WAS DONE , owhat IS TO BE DONE. The passages do not involve the matter of HAVING SAID, or something TO BE

SAID. Those who insist that there is a formal statement that must be said by the person doing thebaptizing, are faced with the difficult task of de-terming which, if any, of the above statements constitutes the formula. Furthermore, the various forms of the word BAPTIZO do not infer the need for such a formula. Since nothing is said concerning a formula in the New Testament when Baptizing, the matter of saying somethingbefore, during, or after the baptism is of little consequence.

The efficacy of baptism depends upon the actionthe design and the proper subject (Acts 2:38;Mk. 16:16; Col. 2:12). T he salvation of the individual being baptized does not in any way depend upon what is SAID by the one doing the baptizing.Just because something is to be done "in the name of the Lord Jesus," does not mean that aformula must be repeated using the Lord's name. This can be demonstrated from a number of examples found in the New Testament. One or two will be sufficient to illustrate my point. In Matthew 18:5, the Lord said, "and whoso shall receive onesuch little child in my name receiveth me." Is it necessary to utter a formula stating each time wfulfill the obligation imposed upon us by this passage, that it is in the name of Jesus? Or take the matter of assembling in the name of thLord (Matt. 18:20). Is it an unscripturalgathering if we do not state formally that it is in the name of the Lord? The apostle Paulcommanded that we "do all in the name of the Lord Jesus" (Col. 3:17). Must I repeat some formal statement each time I do a kind deed? If I can omit a formula in these passages, why can I not do the same with reference to baptism?

Continued Next Issue

WORSHIP

D. W. H. Shelton, Tampa, Florida

In the story of the Bible we have the gradual unfolding of God's eternal purpose to all mankindand the lesson for us today is that we should not be disobedient to the law +hat He has given to us. It is faithful obedience that Jehovah wants, anwith anything short of that He will not be pleased. We do not find in all the Old T estament the law that is to determine man's standing before God andto regulate the worship in His church. We do learn from the Old Testament that man is incurably religious. Every race in every age and clime has sought to reach upward to some higher power. This inclination to worship is so universal that it must be regarded as an integral part of man's nature. Man was created in the image and likeness of God,therefore we are created for the purpose and with the desire to worship.

When we come to the study of the worship andthe laws governing it, we lear n that Jehovah has given three systems of religion

1— The family religion in the Patriarchal dispensation, in which God made known His laws and mode of worship to the Fathers (or heads of families), and they directed the worship accordingto His will throughout that entire period. This lasted for twenty-five hundred years.

2— The National religion which was given to thIsraelites only, and was never binding on any other nation or people. (Deut. 5:1-3). We read in Acts

14: 16, 17 that God in times past suffered nations to walk in their own ways. Nevertheless, He lefnot himself without witne , in that he did goodand gave us rain from heaven, and fruitful seasons,filling our hearts with food and gladness.

When God gave the law to Moses on Mt. Sinai it was to the Israelites only, because they were the chosen people of God for the next fifteen hundred years. Their worship was also directed by God and it was different from that of the Patriarchs.

3— The universal or world wide religion whicwe have today. It is for all people, regardless of race, creed, color, or social standing. The lawswhich made po ible and regulated the worship othe Patriarch was not the revelation that determined the worship of the Israelites under thelaw of Moses. Just so, the r evelation that is to make po ible and regulate the worship today is not the same as it was in the days of either the Patriarchs nor the Israelites. Thus we can see the necessity of keeping distinctly in mind the law thatJehovah has given to mankind in each of these religious systems, in order that our worship aall times may be pleasing to Him whom we worship.

Since the wor ship of the Patriarch is not thesame as that of the Israelites and the worship oChristians is different from either of them, thenwe must go to that part of the Bible that is directed to us to determine our standing before God and toregulate our worship in the church today. This can not be found in the Old T estament, for therewe find God's instructions to the people who liveback there.

It is only in the New Testament that we find God's message to us. Here He reveals the worshipthat He demands today. T his is why we ask the world to accept the New Testament, as it is the onlyrule of faith and pr actice.

Again, when we study the wor ship we lear n that God has given certain specific items which wemust observe. These items consist of singing, praying, reading (or learning), teaching, exhorting(preaching publicly), communion and giving. Let us notice br iefly, and separ ately, each of these items.

1— We are commanded to sing songs of praise and thanksgiving to His holy name. "Speaking toyourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord, Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ. Submitting yourselves one to another inthe fear of God" (Eph. 5:19-21). "By himtherefore let us offer the sacrifice of praise to Godcontinually, that is, the fruit of our lips givingthanks to his name." (Heb. 13:15). We must singwith the spirit and with the understanding also. (Cor. 14: 15). Some of the historians who lived near the close of the third century tell us that no mechanical instrument was used in the worship upto that time.

(Please Turn to Page 12)

". . . THEY REHEARSED ALL THAT GOD HAD DONE WITH THEM . . ."— Acts 14:27

MEMPHIS, TENNESSEE

A. H. Payne, Jackson, Mi . Having just returned from a week of preaching

in Memphis, T ennessee and learning firsthand of

the work of that great city, these facts of interest

are submitted.

There are four loyal churches in the Memphis area. To the extreme north in Frazier, the church meets on James Road. T hey number about 50 andhave purchased suitable property for a new meetinghouse which is to be built soon. Then, in the central part of the city, a church meets on Peabody Street. This church also numbers about 50 and has secured a large residence in which to meet. (James P. Needham was with these brethren in a meeting June 1926.) In the extreme eastern section of the city church meets on Highway 71. These brethren began only a few months ago and Horace Owenspreaches for them. In the southern part of Memphis,a church meets at 3474 Winchester. This is the Oakville church and the one with which I recently worked and about which I offer these additional items of interest.

The Oakville church has two elders, Allen Grobe

and Ralph Haynes, and six deacons. Mason Harris,

who for several years preached in Norway, is

preaching for this church. The membership numbers

about 160 and the Bible study attendance will

average about 200. Classes for all ages are held at

the meeting house on Lord's Day mornings and

evenings and on Wednesday evenings. Each

Monday evening a Personal Work group meets for

assignments in pre-arranged classes in the homes

of the people in are area. There are 16 qualified

teachers at work in this group. These brethren are

at work!

The Oakville church meets in the modern and spacious building shown in the accompanyingpicture. The auditorium, which comfortably seats 450, is surrounded by 14 well-equipped cla rooms. Their average weekly contribution of $390.00 is used in a scriptural local work plus partial support of two preachers in other places.

During my meeting 6 were baptized and 3

identified. A letter from one of the deacons tells

of a young couple being identified the first Lord's Day after the meeting

Prospects for future growth appear to beunlimited. Thousands of the world's lost who live in that immediate area are being challenged by aworking church with the pure and powerful gospel of the Lord Jesus Christ. How can thefail?

A GOOD MEETING

John H. Gerrard, New Albany, Ind.

Bro. James P. Miller is engaged in what may wellbe described as a good meeting. The preaching of

the gospel has been great. In every lesson he ha

convinced his listeners with the fact that he knows

revealed truth as few know it and presents it with

power. Bro. Miller is an exceptional speaker. He

does an outstanding job whether before a small

group such as a ladies class or before hundreds of

people. It is clear ly evident that he loves the truth and is determined that others love it also.

Brother Miller has engaged in several meetings

with the Silver Street church. From all reports this

has been the best from the stand point of attendance

and interest. The congregation has attended better

than in any other meeting. And it has been

consistent from first to last. More non-members

have attended and have returned again and again

T his speaks volumes for the work that has been

done in the preaching of the gospel. It was my

privilege to labor with brother Miller in a meetin

here in New Albany the first year I worked with this

congregation. As I close my work with this good

church it is again in a meeting with brother Miller.

Yes, it has been a good meeting in many ways and

to brother Miller goes our thanks for a work well

done.

Robert Jackson was in a meeting at Locust Street in Mt. Pleasant, Tenn. where Delton Porter preaches,during the month of June. . . . Paul Andrews of Tampa, Fla. was in a meeting at DeLand, Fla. iJune. . . . Marshall E. Patton of Orlando, Fla. was in a meeting at Dover, Fla. the last of June. PaulBrock of Jacksonville, Fla. closed a meeting at NeHaven, Tenn. July 21. . . . Quentin McCay was in agood meeting in July with the First Street church in Lawrenceburg, Tenn. Weldon Warnock is the local preacher. .. . In July Weldon Warnock was in ameeting in Giles County, Tenn.

Jere E. Frost of Birmingham, Ala. was with Jesse

M. Kelley and the Newbern, Tenn. church July 7-14.

. . . Earl Robertson of Fairview in Birmingham, Ala.

was in a meeting in Simpsonville, Ky., July 16-24.

. . . Rhymer H. Knight of Tampa, Fla. was with the

Dundee church in a gospel meeting July 21-31.

Connie Adams, Orlando, Fla.— Due to the liberal

views of the church in New Smyrna, Fla., a group

left the old congregation to establish a church that

will be sound in faith and practice. They are

temporarily meeting in the Chamber of Commerce

Building. Max Gregory preached last Sunday an

Roy Gillian will speak July 14. I am scheduled for a

meeting in Frostproof, Fla., July 22-28.

Charles E. Beatty will be in a gospel meeting aLone Wolf, Okla., August 12-18. . . James P. Miller was in a meeting at Westvue, Murfreesboro, Tenn. August 4-9. Dave Bradford is the local preacher. . . . Earl Fly of Holden Heights in Orlando, Fla. was in a meeting at Tigrett and Madina, Tenn., July 21August 11. .. . William See of Little Rock, Ark. will move to work with the Shelbyville Mills, T erm,

church about August 1. Eugene Crawley has been

with this church and is moving to Russellville, Ala.

to work with the Washington Avenue church.

Two were baptized in June at Temple Crest in

Tampa, Fla., where Rhymer Knight labors. . . Alton

Elliott of Trilby, Fla. recently closed a meeting with

the Castle Heights church in Tampa, Fla. . . Billy

W. Moore was with J. R. Snell and the Fulton Street

church in Butler, Mo. in July 8-14. . . . Bob Bunting

of Birmingham, Ala. was with the Marietta church

in Jacksonville, Fla., beginning June 30. Harold

Dowdy is the local preacher. . . . John Iverson of

Port Arthur, Texas was in a meeting with David Tant in Decatur, Ga., July 10-17.

Reavis Petty, Morehead City, N. C. — I was in a meeting at Rock church in Dickson County, Tenn.,June 30-July 7. Two were baptized. Ralph Autry is the regular preacher. I was also in a meeting aMcArthur Heights near Jasper, Ala., July 8-14. Thomas G. O'Neal is the local preacher. Three were baptized and three placed membership recently aMorehead City, N. C. where I regularly preach. Yater Tant was in a meeting with this chur ch June 2-9.

DEBATE IN ORLANDO, FLORIDA Connie

W. Adams, Orlando, Fla.— My meeting with West End in Franklin, Tenn. resulted in 4 baptisms and 2 restorations. Martin Lemon is doing a good work there.

I am to meet O. G. Lodge of the Church of God (Cleveland, Tenn. branch) in debate in our building at Pine Hills September 16, 17, 19, 20. September 16 and 17 he will affirm salvation before baptism and September 19 and 20 I will affirm that the Pine Hills church of Christ is scriptural in origin,doctrine and practice. Mr. Lodge is an experienced debater. There are several Churches of God in this area with a substantial following. ... I am presentlyin a good meeting with the church in Frostproofwith one baptized so far. Vernon Love is the preacher there.

Lee Gunter, Largo, Fla.— I will be with the church of Christ at Rockdale, Ala., 15 miles east of Huntsville, Ala., beginning August 4th and continuinthrough August 11th. All in this area are invited to this meeting.

IN LOUISVILLE, KENTUCKYCecil B. Douthitt

Twelve years of work with the Haldeman Avenue

Church in Louisville, Kentucky, ended in 1948. We

now have moved back to Louisville for another period of service with this fine old church.

Since leaving here fifteen years ago I have served as "regular preacher" for churches in Brownwood,Texas; Fort Smith, Arkansas; and High Springs,Florida.

This invitation to come back to Louisville is the

greatest honor I have ever received from any church

in all my 49 years of preaching ministry. A

invitation to come back 15 years after ending 12

years of service; How could any church bestow a

greater honor upon any preacher? I do not feel

worthy of such honor, but I am deeply and

sincerely grateful for such a generous expression of

confidence. My chief desire now is to do

everything within my power for the furtherance

of the cause of Christ in this area, and I shall try

hard to make my efforts such that these br ethr en

will never regret their letting me come back

among them.

The true church of our Lord is much strongerin the Louisville area than when I left there in 1948. About five or six faithful congregations were all that could be counted then. Now there are seventeen. There were more pre-millennial churches in this area fifteen years ago than those sometimes called anti premillennial. Although five or six churches havebeen carried away in the tide of liberalism,digression and institutionalism within the last ten years, yet the seventeen true churches outnumber the liberals and the premillennialists combined.

Our address in Louisville is 712 Victoria Drive,

Louisville 7, Kentucky. I wish all the preachers who

have been sending me their bulletins would make

this change of address on their mailing lists.

My Grandson, Cecil G. Douthitt, and his wife are

still operating our publishing business in Fort Smith,

Arkansas. All orders and other communications

pertaining to "Douthitt's twelve books for all Bible

classes and home study should be addressed to

Douthitt Publisher, P. 0. Box 752, Fort Smith, Ark.

Rufus R. Clifford, Nashville, Tenn.— The East-

land Church paid out of debt this year on property

costing $228,000. The notes were burned during ameeting with Harris J. Dark in June.

In recent months four have been baptized, seven restored, and thirty-seven have placed membership

The church is gradually expanding the program of gospel preaching. Help is being given to preachers in Norway, Africa, Australia, and India. Support is being provided for preachers in Concord, N. C,Morehead City, N. C, Sumter, S. C, Needmore near Haleyville, Ala., and several other places are bein

considered by the elders.

The church is enjoying peace and the prospects

for continued growth and a greater work are bright

and encouraging.

Roland A. Warren has moved to Northside in Ft.

Lauderdale, Fla. from Dunedin, Fla. in March of

this year.

John A. Thurman, Perry, Fla.— During the week

of July 29— August 2 the Perry church conducted a

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Phillips Publications

P. O. Box 17244 TAMPA 12, FLORIDA

very successful Vacation Bible School with a highof 103 and an average of 94 each night. There were seven classes— two for adults and five for pre-school through Senior High. Sister Irene Sewell Foy oNashville, T en. taught a special ladies Bible class40 were enrolled in that cla . Several women not

members of the church attended the classes.

RELIGIOUS DISCUSSION

"The Scriptures teach that water baptism, to the

penitent believer, is for (in order to obtain) the

remi ion of sins." Affirms: Thomas G. O'Neal, Mc-

Arthur Heights chur ch of Chr ist; Denies: Jack

Frost, Holiness preacher of the Church of GodAugust 26, 27, 1963

"The Scriptures teach that the sinner is saved today without water baptism." Affirms: Jack Frost;Denies: Thomas G. O'Neal. August 29, 30, 1963

The debate will be in the meeting house of the

McArthur Heights church of Christ, Jasper, Ala.

GERRARD LEAVES NEW ALBANY, IND. After almost four years of labor with the Silver

Street church in New Albany, Indiana, my familand I are moving to Kokomo, Indiana. Our so-journ here has been pleasant and profitable. The Silver Street church is one of the best congregations of the Lord's people in the land. We learned to love andappreciate the good people of the church and mademany friends in the community. We rejoice that as we leave, the work is on the up-swing. For several months there has been an increase in both attendance and contributions. For this we thank

God.

We pray God's richest ble ings on the church in

New Albany and that this good church will remain

free from the liberal influences of the day. Silver

Street stands solid and sound in the old paths, and

we yearn for her continued faithfulne . Our new

address will be: 1228 South Webster, Kokomo, Ind.

L. L. Applegate, Cottondale, Fla. — This is to inform you that we have r ented a small place iVernon, Fla. for worship following a meeting bbrother David Tant of Decatur, Ga. We now havopportunity to buy a large 6 room house with twolarge shaded lots on the main street of town. If we can secure $300. as down payment, we will be ableto meet the payments of $35.00 per month. Anindividual donation will be greatly appreciated. We are not institutional and have a mind to work. ....E. Paul Price, San Saba, Texas— The latter part of August I will bring to close a very pleasant work with the Westside church in San Saba. Plans have been made to begin work with the Franklin andJuniper church in Borger, Texas not later than September 1st.

The elders here would be happy to hear fromany sound preacher interested in the work. You maycontact Ray Wilder or James Clark, and Westside church of Christ, San Saba, Texas. Vernon Ripley is to begin a meeting here August 5 and continue through the 11th.

WORSHIP

The only instrument mentioned in the New Testament in connection with worship in thchurch is our hearts and our lips.

2— We are commanded to pray without ceasing."In everything give thanks: for this is the will ofGod in Christ Jesus concerning you" (1 The . 5: 17, 18). James expressed it this way, "And theprayer of faith, shall save the sick, and the Lord shall raise him up; ;and if he have committed sins,they shall be forgiven him. Confess your faults one to another, and pray one for another, that ymay be healed. The effectual fervent prayer of a righteous man availeth much." (Jas. 5: 15, 16).

Prayer is the only medium by which we canapproach the throne of God's grace. Acceptableprayer causes God to act in our behalf, thereforeprayer is powerful, for it takes hold of the power of God.

3— We must read in order to learn. Paul said to Timothy: "Till I come give attendance to reading,to exhortation, to doctrine. Neglect not the gifthat is in thee, which was given thee by prophecy,with the laying on of the hands of the presbytery;Meditate upon these things; give thyself wholly tthem; that thy profiting may appear to all." (1Tim. 4: 13-15)

E ver y Chr istian should be a teacher and if wewill apply our time and talent to the study andunderstanding of the gospel, we will be ablteachers. Paul criticized the Hebrew Christians for lack of knowledge. Hear him: "For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as haveneed of milk, and not of strong meat." (Heb. 5:12).The gospel must be preached. (Mark 16: 15, 16Rom. 1: 16, and 1 Cor. 1: 21)

4— Christians are commanded to come together on the first day of every week to partake of theLord's Supper. The historians we mentioned before tell us that for the first three hundred years after the chur ch was established they came together the first day of the week to break bread. (Acts 2:42, 20:7, and Heb. 10:25).

5— We must give of our means in order to support the church in the work that God has ordained for it to do. Any busine , in order tosucceed, must have a substantial financial backing. The church is the greatest business onearth; it is God's busi-ness. Every member is commanded to give as he or she has been prospered and as they have purposed in their heart. (1 Cor. 16: 1, 2, 2 Cor. 9: 7.) "E ven so hath the Lord ordained that they which preach the gospel shall live of the gospel." (1 Cor. 9: 14). (This verse is self explanatory.)