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THE 
 
 PERSONAL MINISTRY 
 
 OF THE 
 
 GOSPEL. 
 
 AS TAUGHT AND EXEM- 
 PLIFIED BY THE LORD AND 
 HIS APOSTLES. 
 
 BY 
 JOHN CULP. 
 
 WARRENSBURG, MO. 
 Price, 16 cis» 
 
The Library 
 
 OF Cpl 
 
 WA8HINGT 
 
THE 
 
 PERSONAL MINISTRY 
 
 OF THE 
 
 GOSPEL. 
 
 AS TAUGHT AND EXEM- 
 PLIFIED BY THE LORD AND 
 HIS APOSTLES. 
 
 BY 
 JOHN GULP- tyk/ . 
 
 WARRENSBURG, MO. 
 
 Copyright, 1894, By Author. 
 
AUTHOR'S NOTE, V £yft 
 Different circumstances] however in 
 an uneventful life, might be: referred as 
 causes contributory to this little volume. 
 Possibly as many more are unseen, 
 veying those things, then view the faults in 
 the effort upon the subject, besides a sub- 
 ject so extremely unpopular, seems to add 
 foolishness to error iu the attempt to intro- 
 duce it to the public . But there is anoth- 
 er .side to the matter. Is the doctrine of a 
 personal ministry the truth, of wnich there 
 remains not the least doubt, and it is the 
 lact that adverse circumstances, as it may 
 also logically be concluded, have contribu- 
 ted in bringing about this little work; then 
 wiih all the regrets of misappropriated 
 time in not procuring- education in early 
 life and aLl those other unpleasant circuni 
 stances religiously encountered in life, i 
 am forced to exclaim: "My posssssions are 
 lalien in agreeable places' yea, my herit- 
 age is pleasant to ine*" Ps. 16: 6. 
 
 Then, the doctrine advocated in this 
 work being the truth, and it being the prf>- 
 duct of adverse circumstances, who may not 
 rejoice and share in this work? Why, those 
 who m jght be thought least worthy to share 
 in the work are made contributors to the 
 work. Then the personal ministry of 
 the Gospel commending itself under these 
 e ire urn stance 3 let it be acceptable, and the 
 Lcid be praised by all. 
 
 Dec. 1894. 
 
THE 
 
 Personal Ministry. 
 
 OBJECT. 
 
 The restoration of the primitive 
 method of spreading the gospel ; by 
 impressing the responsibility of a per- 
 sonal proclamation of the Gospel; 
 
 thereby making the Gospel free; 
 
 "without money and without price." 
 
 The establishing of the grand prin- 
 ciple of equality. "Every valley shall 
 be filled, and every mountain and hill 
 shall be brought low ; and the crooked 
 [roads] shall be made straight, and 
 the rough ways shall be made smooth " 
 Luke 3:5. 
 
 "There is neither Jew nor Greek, 
 there is neither bond nor free , there 
 is neither male nor female : for ye are 
 all one in Christ Jesus." Gal, 3 : 28. 
 
 The abolishing of the worldly fnsti- 
 
2 OBJECT. 
 
 tution of "iRcting or otherwise appo- 
 inting a few men to minister in the 
 Gospel which creates a class clothed 
 with authority in the church, where- 
 by the spreading of the Gospel is 
 made to depend upon begging mon-y. 
 
 ^sOTE: Many of the scripture 
 
 quotations m this work are from the 
 Emphatic Diaglott . A translation 
 from Greek MSS. that are centuu.es 
 earlier than those from which our 
 common bible was translated. See 
 preface, Emphatic D\aglott* 
 
INTEODTJCTORY 
 
 By the term Personal. Ministry 
 is muint that all God's children , male 
 and female are commissioned at th^ 
 time of their baptism to go and preach 
 the Gospel . 
 
 - By the term official ministry as 
 employed in this work, is meant the 
 present system of making the mi nisi iv 
 of the Gospel an of lice to which in- 
 dividuals are appointed hv hierarchy! 
 oodies, or church elections, granted by 
 a set of officers who guard the of- 
 fice of the ministry as if given to 
 them by special appointment of God, 
 Of course, in opening such a door 
 of liberty under present conditions, 
 caused by an official ministry , a 
 great timidity would be manifest 
 even with disciples who have lived 
 Ions: in the church . But with wis- 
 dom, care and patience on the part 
 of elders of the congregation , tal- 
 ents would soon be developed for 
 the benefit of the congregation 
 
4 INTRODUCTORY. 
 
 The idea inculcated by the offi- 
 cial ministry that there are those who 
 have no talent to employ for the ben- 
 efit of the congregation , is contra 
 dieting the scriptures and making 
 the membership to appear idiotic res- 
 pecting the economy of their salva- 
 ion, and that they depend upon the 
 presumptuous who claim that they 
 have been specially elected or called 
 by the Holy Ghost for to secure 
 their salvation . 
 
 True , all may not have oratoric- 
 al or evangelizing power, but there 
 is abundent room for all talents in 
 bulldiug up and developing talents 
 in the evangelized. 
 
 The Personal MinXstry recog- 
 nizes no difference in the successful 
 and unsuccessful employment of the 
 talent publicaily . Merit in the king- 
 dom of Christ is not indicated in 
 this way. But this is not all : There 
 is no such a thing taught in the script- 
 ures as advanceing some in "degrees" 
 ot honor and authority and retarding 
 others. The members are all equal 
 however unequal in talent . 
 
 The idea very readily suggests it- 
 
IN TRODCTJTORY 5 
 
 self in the doctrine of an individual 
 ministry , that experienced men and 
 women with good characters, as *>oon 
 and fast as can be secured , even if 
 the abili.tes are moderate , should im- 
 mediately employ themselves in ap- 
 pointments outside the congregation; 
 otherwise their presence should not 
 be permitted to interfere in the practi- 
 cal exercises of those in the congrega- 
 tion at home. 
 
 Another note of explanation that 
 is necessary to make in this intro- 
 duction, is that the offices of elder 
 and deacon are fully sustained in 
 the doctrine of the Personal Minis- 
 try . But these positions are given 
 to those who have been proven in 
 the system of the Personal Minis- 
 try. Then if found to possess the 
 qualification of 1 Tim, 3, they are 
 permitted those positions of service- 
 But let it be distinctly understood 
 that those descend to that of a posi- 
 tion of servants according to Matt. 
 20: 26 , 27 . "It is not so among 
 you ; but whoever may desire to 
 become great among you , let him 
 be your servant ; and whoever may 
 
b INTRODUCTORY. 
 
 desire to be chief, let him be your 
 slave . " Again , Mark ,9: 35 . " If 
 any one desires to be first he mil 
 be last of all, and a servant of all . " 
 
 And 10 : 43, 44. "But it is not 
 so t among you ; but whoever may 
 desire to become great among you, 
 shall be your servant, and whoever 
 among you may desire to become 
 chief shall be slave of all . 
 
 This also explains 1 Tim . 3 : l". 
 "If any one longs after an overseers 
 office he desires an excellent work . 
 Here it is noticed that the position 
 may be desired because it is not of 
 an exhalteci nature , and for the 
 simple reason that it is a position of 
 servitude, instead of speakership and 
 authority, as under the official min- 
 istry. 
 
 Neither does the position of the 
 elders require the gift of oratory 
 as we learn from 1 Tim. 5 : IT. "Let 
 the elders who preside well be es- 
 teemed worthy of double honor , es- 
 pecially those who toil m word and 
 teaching. " Here the same position 
 is refered to but requires neither 
 preaching or teaching in it. 
 
INTRODUCTORY. 7 
 
 These passages are difficult of 
 application in the foreign system of 
 an official ministry of the Gospel, 
 but are significant in the personal 
 method. 
 
 Presidents in the Personal Min- 
 istry are required to be "apt teach- 
 ers," to he competent to preside, 
 but they do not necessarily need to 
 either preach or teach, but under 
 the official ministry the charge is 
 preaching , with a jealous care to 
 guard the office, with the adminis 
 tration of baptism, sacrament, mak- 
 ing and enforcing a creed. 
 
 The labors of a president that teach- 
 es, consists in fitting and qualifying 
 the Saints for the work of the min- 
 istry, but any member may engage 
 in this service. And so may the pres- 
 ident also toil in preaching: the word 
 In new sections, as do all the rest 
 of the disciples, who are accomplish- 
 ed in this service; but to guide and 
 preside in the deliberative assembly 
 is another thing. Therefore the 
 tence that he who "longs ? 
 overseers office he desires ar 
 lent work," is aptly explained under 
 
8 JfTKOLUJCTORY, 
 
 the plan of the Personal Ministry. 
 
 Bui when we come to manifest 
 such a desire in the official ministry 
 it would take a man with a sight 
 vf brass, and very little selfrespect 
 to make such a desire known, for 
 the ex halted office of a bishop un- 
 der the Bystem of the official min- 
 istry would brand such as of base 
 and sinister motives, and partaking 
 of the worldly spirit of political of- 
 fice seekers. 
 
 Why r it has been observed that 
 where brethren manifested a desire 
 to merely exercise publically in the 
 Gospel , say nothing of the honors 
 of an office , that they were set 
 down as aspireing and perhaps ad- 
 monished of such a dangerous spirit, 
 and to finish the job have the con- 
 gregation to gossip about such as 
 not being very bright. 
 
 If such are the results where 
 no authority is asked what might 
 be expected where one would man- 
 ifest the desire of the high position 
 and great power of the modern bish- 
 op! The political epithet of the world 
 would be the nicest way to dispose 
 
INTRODUCTORY 9 
 
 of such; call them cranks. 
 
 The plan of the Personal Min- 
 istry of the Gospel furnishes a de- 
 mand for applicants to serve in the 
 position as presidents, and the qual- 
 ifications only is all that ne^d be 
 required of those who desired to de- 
 acend into it. But owing to the 
 slavery , might say tool such must 
 become it is not readily sought. 
 
 There are various other scrip- 
 tures where reference is made to 
 those who teach and preside in the 
 assembly all of which beautifully ap- 
 ply themselves in the Personal Minis- 
 try. But these humble positions have 
 been noticed here for the reason 
 that the supporters of the official 
 ministry of the aospal invariably 
 when writing and speaking upon 
 the subject refer to those passages 
 that relate to the office of an over- 
 seer or president in the deliberative 
 assembly to support their doctrine. 
 
 The difference in the worldly 
 and rude applications in refenng to 
 those scriptures to support the of- 
 ficial method in power, and that of 
 the harmonious and humble position 
 
10 INTRODUCTORY. 
 
 or' service in Urn personal rwmistry 
 is apparent ; but the misapplication 
 of these scriptures is still more glar- 
 ing, if not ridiculous when it is not- 
 ed that not one of irieir bishops are 
 even elected , but appointed to the 
 office either by a hierarchy or bv 
 general consent and that it is anoth 
 erclnss of officers whom they elect to 
 the ministry by the use of tnese 
 scriptures for authority, thereby use- 
 ing evidence to prove and establish 
 the right of a thing of which they 
 themselves must admit has no ex- 
 istence. 
 
 Trust not iu the creeds 
 By multitudes made 
 All motives not known. 
 Held they a righteous zeal. 
 The scriptures will reveal 
 By judgment of your own. 
 
 Church offices of power 
 End sad in the hour 
 When by intellegence spurned. 
 All forced to succumb 
 Good , bad and the dumb, 
 Eighted only when overturned. 
 
THE 
 
 Personal Ministry. 
 
 CHAFTEE 1. 
 
 A PERSONAL COMMISSION. 
 
 "Go ye therefore and teach 
 all nations, baptizing them in 
 the name of the Father, and of the 
 Son, and of the Holy Ghost: Teach- 
 ing them to observe all things what- 
 soever I have commanded you: and 
 lo, I am with you alway, even unto 
 the end of the world. Amen," Matt. 
 28: 19, 20. 
 
 In defending a new and. benighted 
 doctrine like this of the Personal 
 Ministry of the Gospel, it is fortu- 
 nate as well as a happy thought that 
 the first passage of scriptures that 
 may be quoted to support this doc- 
 trine is one so familiar, given under 
 such impressive circumstances as 
 the above. 
 
 Familiar as this passage is, yet 
 
12 A PERSONAL 
 
 toe authority lor a personal ministry 
 is almost universally overlooked. Tile 
 deduction for this doctrine lies in 
 the following words: "Teaching theni 
 to observe all things whatsoever I 
 have commanded you ." Whatsoever, 
 means evry thing taught. 
 
 Were not the twelve apostles com- 
 manded to go ana preach the Gos- 
 pel? Certainly they were. See Matt. 
 10: 5, 6, 7. Luke 9: 2. and Mark 3: 
 13, 14, 15. Then it follows that all 
 disciples are commanded to preach 
 the Gospel. 
 
 The Emphatic Diaglotte also is 
 plain upon this sentence; it reads; 
 "Teaching them to observe all things 
 which i have enjoined upon you." 
 Preaching the Gospel was enjoined 
 upon the apostles and of course by 
 the commandinent it is enjoined 
 upon all disciples. 
 
 This text is the foundation of 
 the Personal Ministry. From it the 
 honest mind is forced to inquire 
 what has been commanded or en- 
 joined. 
 
 Not only is the doctrine of a per- 
 sonal ministry enjoined in this text 
 but other things are taught in the 
 
COMMISSION 18 
 
 ministry of Const that are overlook- 
 ed by not placing the proper estimate 
 upon this familiar but remarkable 
 passage. 
 
 When the lite and mijiistij of 
 Christ and bis apostles are read with 
 the view of having enjoined upon us 
 precisely what was enjoined upon the 
 apostles, there are new ideas im- 
 pressed, of which the personal min- 
 istry is one; the time of setting up 
 the kingdom another ; church govern- 
 ment, nonresistance and many other 
 instances will come prominently be- 
 fore us. 
 
 It has been argmd that an offi- 
 cial ministry was enjoined in the 
 selection of the twelve apostles. 
 
 Evidently the apostirs were not 
 selected to exemplify selection to the 
 ministry. They were selected to be 
 witnesses. Luke 24:47,48. John 15:27. 
 Acts 1 : 8.22. and 2:32. And according 
 to the commission they were to en- 
 join upon all just what they witness- 
 ed. Having them to become wit- 
 nesses, prepared them that He might 
 send them forth to preach,(Mark 3: 
 14.) and enjoin all commandments 
 upon them which in turn were to be 
 
14 A PERSONAL 
 
 enjoined upon all. 
 
 To argue that the Lord selected 
 twelve to exemplify and enjoin elec- 
 tion of ministers, with the same log- 
 ic it conid be argued that twelve, 
 r o more nor less should always be 
 since this also was includ- 
 xacnple. And then to 
 arry out the example in full, e- 
 lectioos should always take place in 
 a mountain for there is where the 
 Savior called his twelve. 
 
 To fulfill those expedient means 
 and measures that occurred with 
 Christ and the apostles in establish- 
 ing his church in the world, it would 
 be necessary when we keep the 
 Lords supper, always to send two 
 disciples to engage a room, and pre- 
 pare the supper. It should always 
 be an upper room, and always have 
 the number twelve to partake of it. 
 If the selection of the twelve may 
 be reasoned as beiug done to exem- 
 plify the official ministry we may 
 reason all this, and very many other 
 things. It would be right to have 
 a representive of Jesus Christ him- 
 self, even after the manner ot some 
 sects, have a Pope or a Brigham 
 
COMMISSION 15 
 
 Young and prophel Joseph Smith. 
 Tins is all consistent reasoning when 
 an official ministry is battel upon the 
 selection of the apostles. 
 
 The position that an official inin- 
 i^tiy is exeiulpifyed in the Lord se- 
 lecting twelve disciples, leads into di- 
 rect opposition to the truth. 
 Tney were chosen that th^y uoight 
 accompany the Lord, that He # might 
 send them forth to proclaim. Pro- 
 claim what? Proclaim that the Lord 
 selected twelve and enjoined election ? 
 Why did'nt they do it then? But 
 it was not for this purpose that, 
 they were selected. It was ior to 
 proclaim all things whatsoever they 
 Witnessed while m the Lords com- 
 pany and had enjoined upon them , 
 and in addition to this, it was. 
 when the Lord was ready to depart 
 from this world, enjoined upon the 
 twelve to enjoin the same upon evry 
 other descipie, placing all followers of 
 Christ into the same position as the 
 apostles, when the Lord truly could 
 say: "And lo, I am with you alway, 
 even unto the end Of the wourld."Quite 
 different from that of being chosen 
 to exemplify electinos to the minis- 
 
16 A PERGONAL 
 
 try. They never witnessed any 
 such a thing but they were taught, 
 and witnessed the very reverse Mark, 
 9:38, 39. 
 
 They were no more to preach, nor 
 could they any more consistently 
 preach, that they were selected and 
 that others should be selected, than 
 they could preach that some of the 
 disc-pies snould be selected for wit- 
 nesses as were the apostles, when 
 they had never beheld the things 
 that they had. But recollect it 
 was enjoined upon the apostles, 
 and that by Christ himself, that the 
 witnesses themselves should testify 
 and propagate what they witnessed 
 and enjoin the same upon all. 
 
 It was not enjoined upon the a- 
 postles to propagate either elections 
 or that of witnesses, in fact it is 
 impossible to do this; they come to 
 be the twelve specially called be- 
 cause of the occupation and humble 
 disposition that they had, and be 
 cause it was the will and plan of 
 God to establish tha kingdom in the 
 hearts of mankind by the method 
 of selecting twelve men to be wit- 
 nesses "of all that Jesus began both 
 
to do atul teach, until the clay in 
 which He was taken up, after that 
 He, through the Hoi} GbObt had given 
 commandments unto the apostles 
 whom He had chosen; (Acts 1:1,2.) 
 And one ot : them commandments, in 
 particular was, to enjoin upon all, all 
 things whatsoever was enjoined upon 
 them. ^ 
 
 That thi3 selection was for the 
 purpose to witness the life and acts 
 of the Savior, is evident also from 
 the knowledge that was required of 
 those who were nominated to fill the 
 place of Judas. Note that scripture; 
 it reads: "It is necessary therefore, 
 that from these having associated 
 with us all the time in which the 
 Lord Jesus went in and out among 
 us, beginiug from the immersion of 
 John to the day on which he was ta- 
 ken up from us. One of these be- 
 come with us a witness of his resur- 
 rection.'' Acts 1: 21,22. 
 
 This is evidence, direct, that the se- 
 lection of the twelve apostles was to 
 witness all the acts, conversations, 
 and commandments m the ministry 
 of the Lord. All of which corre- 
 sponds with the last injunction 
 
IS A PERSONAL 
 
 made upon the apostles that they 
 should go and disciple all nations, 
 teaching them to observe all things 
 enjoined upon them. 
 
 It was enjoined upon the apostles 
 to nave a Lords supper and commun- 
 ion ceremonies. But was this any 
 more of an injunction upon them 
 than thajjjtof going to preach the 
 Goapel? Certainly not. Therefore we 
 are guilty or' neglect in that or in- 
 stituting an official ministry that 
 restricts and deprives the great por- 
 tion oi the church the exercise of 
 this duty. It would be no more 
 wrong to elect a few to exercise in, 
 and enjoy the Holy service of the 
 Lords supper and communion, as in 
 that of the ministry of the Gospel. 
 
 It was enjoined upon the apostles 
 thai they "ought to wash one anoth- 
 ers feet." But if we may violate 
 the commandment of preaching the 
 Gospel we may also violate this or- 
 dinance. If cherfc is no violation in 
 the neglect of one there should be 
 none in the other. 
 
 Some people do not believe in 
 washing feet in the church, but con~, 
 tend that it is a household duty , 
 
 1 
 
COMMISSION. 19 
 
 deducting this manner of observance 
 from the Jewish ceremonies and 
 customs. This is just where educat- 
 ed di vines say the official ministry 
 is based. According to this kind of 
 reasoning the household practice of 
 feetwashing is all right also, for it 
 is no more wrong to deduct or add 
 to the Word ot God in one respect 
 than in the other. But that we do 
 not appear guilty before God it is 
 advisable that we do not add nor 
 diminish in either case. 
 
 The apostles were commanded to 
 put up the sword; "for all they that 
 take the sword shall parish with 
 the sword." But if we may violate 
 one why not the other? If there is 
 no sin to violate one, there should 
 be none m the other. 
 
 Nearly all christian professors 
 however believe that it is right to 
 unsheath the sword and slay their 
 fellowman upon the field of battle. 
 This is a horrible thing for a prof- 
 essor of the Prince of Peace to do, 
 say nothing of the guilt of violating 
 the commandment of God. But this 
 wholesale murder comes to pass, (at 
 least in modern times) but once in 
 
20 A PERSONAL 
 
 a long while. But those thus per- 
 ishing comes from the violation of 
 Gods Word, and toe numbers thus 
 perishing rias been estimated and is 
 very, great. But have we formed 
 an idea of the numbers that perish 
 through the institution of an official 
 ministry, that curtails the promul- 
 gation of the yospel by discourage- 
 ing the command of a personal min- 
 istry? Infinitely more it is presum- 
 able perish through the violation of 
 the latter than that of the former. 
 In fact perishing both temppial and 
 spiritual may be in a gieat measure 
 laid at the door of the corrupt in- 
 stitution oi an official ministry of 
 toe Gospel. 
 
 But it ^s urged that the Gospel 
 is beiog preached, being enjoined up- 
 on some. Then why not select a 
 few upon whom to enjoin those oth- 
 er commandments r 1 Why not select 
 a few to repent and be baptized 
 for the many ? A few to enjoy the 
 supper and communion, a few to 
 wash feet, and a few to practice 
 the doctrine of nonresistance ? If it 
 is not wrong to do one thing by 
 representation, it should not be 
 
COMMISSION. 21 
 
 » Fong irj another. There would ho 
 more liberty be assumed in such a 
 disposition of these commandments 
 than U assumed by the official min- 
 istry in the command of preaching 
 and teaching the Gospel: For al! 
 these commands are brought under 
 the same head, commanded by the 
 ^ame authority, and disposed of in 
 the same manner. 
 
 Again it is said, that the work 
 of the ministry is of such great spir- 
 itual importance that none but the 
 most spiritually minded, and such 
 by choice, should exercise in the 
 ministry of the Gospel. But are not 
 those other commandments equally 
 as sacred? And might they not re- 
 quire the same plea to be exercised 
 in only by the more pious and spir- 
 itually minded? Certainly those 
 other ordinances are equally as sac- 
 red as that of the ministry. And 
 since it would be considered an out- 
 rage upon the Word and humanity 
 to thus judge and discriminate in 
 the keeping of these commandments 
 the same opinion may Da formed a- 
 bout the institution of an official 
 ministry. 
 
22 A PERSONAL 
 
 Again it is urged, and truthfully 
 too, that there is too much indiffer- 
 ence upon the part of the members to 
 engage in the ministry. That indif- 
 ference, ignorance and incompetence 
 prevails among the great body of 
 Christians can't be denied. But this 
 is no excuse to exempt from this 
 duty and institute ani support an 
 official ministry. Nay, the existence 
 of such indifference, ignorance and 
 incompetence argues to put away the 
 corrupt institution of an official min- 
 istry by which the spiritual life of 
 Christains is destroyed. The institu- 
 tion of an official ministry is to 
 ' blame for them? spiritual defects. 
 
 Where duty is enjoined upon a 
 person, there will his interest be; 
 there will ho not only be found en- 
 gaged physically but mentally as 
 well. If approached upon the sub- 
 ject of his employment he will con- 
 verse freely and intelligently, and 
 sensible advice and information rel- 
 ative to any subject is always sought 
 from thote who labor in the calling 
 upon which information is desired. 
 Mark this. 
 
 When a person goes down into 
 
COMMISSION, 23 
 
 l he pocket to pay another to attend 
 duties for hiin that be is taught not 
 to be able, nor the proper person 
 to perform them, of course that 
 exempts him from that service. 
 Precisely after this manner it is in 
 our Christian profession. If we are 
 taught to believe that religion is pur- 
 chasable, or exempt from the perso- 
 nal propagation ot the Gospel, of 
 course other callings and that of mon- 
 ey-making folio wo, And therefore it 
 is the invention of an oliicial minis- 
 try that urges ana cultivates this 
 manifest indifference and incompe- 
 tence upon the part of the so-called 
 laity in serveing each other in the 
 ministry of the gospel. 
 
 The tactics also employed bv Lhe 
 jealous church ollicers are most com- 
 plete to discourage the great liberty 
 of the Gospel, and bring themselves 
 into admiration. This is contrived 
 in the assumed liberties that are ex- 
 tended in public prayer in the as- 
 sembly or m the prayer meeting, 
 having the inexperienced, and liable 
 10 em harassment to engage in this 
 most sacred work in which the most 
 complete controll and composure of 
 
24 A gpiSJlSONAl COMMISSION 
 
 tQiiid should by all meuus bn pos- 
 sessed, Self-aggrandizement of the 
 public official is sure t.o follow when 
 the blundering and stammering pray- 
 ers are ended and those offering 
 them mortified, 
 
 Such a course reminds one of a 
 conceity and jealous master mechan- 
 ic that is afraid of an impression 
 obtaining that somebody else knows 
 as much as himself, Accordingly 
 he keeps a lot of hands scoreing 
 and' hewing timber for him but is 
 -very careful never to let any one 
 use the line, the plummet or the 
 square and the scratca awl. then a- 
 bout once a week he will unlock his 
 tool chest, set out his finest tools 
 and propose five ujinutes each to his 
 raw bands to cut and fit some fine 
 and difficult architectural joint. 
 
 A few of tho many evils of an 
 of&cia) ministry are noted as follows: 
 Destroying the spiritual lifo of tbe 
 members. The spreading of the Gos- 
 pel hindered. Subjecting the spread 
 of the. Gospel to money -begging de- 
 vices, Creation of classes, sects, self- 
 righteousness, and church power. 
 
 i 
 
25 
 CHAPTER 2. 
 
 THF PERSONAL MINISTRY 
 ENJOLNED BY EXAMPLE. 
 
 THE LONE DISCIPLE. 
 
 <<And John answered and said; Mas- 
 ter, we saw one casting oufc devils in thy 
 name; and we forbad him, because he fol- 
 loweth not with us. And Jenus said un- 
 to him, Forbid him not: for he that is 
 not against us is for us. n Luke 9: 49 > 50. 
 A record of this same transac- 
 tion is found in Mark. 9: 38. 39. 
 
 That this was a disciple and true 
 follower of the Lord, and acting in 
 good faith and by the favor and spir- 
 it of God is proven by the circum- 
 stance recorded in Acts 19: 13-16. 
 where some of the priests of the 
 Jews undertook to cast out devils in 
 the name of Jesus: "And th« evil 
 spirit answered and said, Jesus I 
 know and Paul I know; but who 
 are ye? And the man in whom the 
 evil spirit was leaped on them, and 
 overcame them and prevailed against 
 them so that they tied out of that 
 house naked and wounded." 
 
 This proves that the lone dis • 
 
2t) THE PERSONAL MINISTRY 
 
 cipie acted by the spirit of Jesus, o- 
 ver which, the apostles themselves 
 witness that they were forbidden by 
 the Lord to exercise any authority. 
 
 These two incidents are also war- 
 ning what sort of application is made 
 of the lone disciple. 
 
 The custom that prevails among 
 the factious sects of Christendom 
 that this disciple prefigures some 
 other sects, is not only perverting 
 the principle of unity taught in the 
 scriptures, but is doing wrong to- 
 ward the Holy Spirit itself. 
 
 The apostles were the witnesses 
 of Jesus, and here is a circumstance 
 in which they are personally impli- 
 cated, and witness something that 
 seems to be against them, for they 
 are commanded to cease to do a 
 thing that they did do. Now it is 
 readily understood what that w#s 
 when the verses preceeding the text 
 are studied. 
 
 Without quoting those scriptures 
 it is necessary here to say that 
 all that lead up to this answer of 
 John was, simply, what kind ot a 
 church power, or church government 
 as it is called, they would have, 
 
ENJOINED BY EXAMPLE. 27 
 
 and who should be the greatest in it. 
 
 When the transactions' previous to 
 this answer of John is studied it is 
 noticed that the discussion among 
 the disciples about who should be 
 the greatest was the cause of a 
 child, being by the Saviour, set up in 
 their midst to illustrate the dis- 
 position of the kingdom of heaven. 
 But John who was very frank in 
 admission as well as a desire to 
 have a perfect understanding, answer- 
 ed to this marvelous disposition illus- 
 trated by the Saviour with the child, 
 as it is found in the text. 
 
 The astonihsment and disappoint- 
 ment in this illustration may readily 
 be imagined. Hence the pointed ans- 
 wer of John as indicated in the text. 
 The result is known in the reply of 
 Jesus that they should not forbid him. 
 Here is a case direct on the 
 point of the personal ministry of the 
 Gospel, witnessed by the apostles, 
 being literally exemplified and justi- 
 fied by Christ himself. 
 
 If the apostles were not .witnes- 
 ses in this case to instruct us res- 
 pecting the will of heaven upon this 
 subject, then it might be said they 
 
28 THE PERSONAL MINISTRY 
 
 were no witnesses in any other ease 
 recorded in the Gespel. But all 
 roust adroit that they were witness- 
 es in this case as well as in all other 
 acts and scenes that came under their 
 observation while in the company 
 of Christ. 
 
 It* then the apostles were witness- 
 es in thi% case there follows anoth- 
 er deduction, and that is that this 
 case did not occur as an accident , 
 but transpired in order that it should 
 be witnessed and recorded for a pur- 
 pose equally as important as any 
 other word that "proceeded out of 
 the mouth of God." 
 
 It is hardly possible to imagine 
 a better opportunity than this one 
 for the Saviour to teach the doc- 
 trine of the official ministry had it 
 been intended to be taught, A few 
 words in reply from the Master to 
 the effect that this disciple was out 
 of the regular order ot appointment 
 10 this service, and that it was 
 right to forbid him the liberty as- 
 sumed, would have established the 
 idea of an official ministry. But 
 was it done? no, the very opposite 
 was forever fixed and established. 
 
ENJOIN UD BY EXAMPLE. 2\) 
 
 It has been urged that this dis- 
 ciple only worked myracles, and did 
 not promulgate the Gospel. This in- 
 dicates that somebody is very nigh 
 to the conviction of the truth of this 
 scripture. SomeDody has about spent 
 his force with arguments to get rid 
 of this Scripture md sustaining tht> 
 cause of au official miuistry. To meet 
 this arguement it is not necessary to 
 uote more than the fact that the 
 myracles were done in the name of 
 the Lord; this required the promulga- 
 tion of the Gospel of the Lord. 
 
 Another brother has argued that 
 this was no disciple, baseing his ar- 
 guem«nts on the words; He follow- 
 eth not with us. But if that made 
 him no disciple why did the apostles 
 complain? Had this disciple follow- 
 ed them there would have Deen no 
 complaint. But, him not following 
 them and a complaint to this effect 
 proves him a disciple. This not 
 following them, theD means that he 
 was acting independently, and with- 
 out a regular official call as the a- 
 postles thought it should be, and just 
 as the "mystery of iniquity" later 
 on established it. 
 
30 THE PERSONAL MINISTRY 
 
 This disciple was pursueing tha 
 very course commanded in the great 
 commission. What case could haver 
 been made that would more perfectly 
 accord with that command? The com- 
 mission therefore is exemplified and 
 an unmistakable injunction placed 
 upon the apostles in this incident. 
 
 For he that is not against us is 
 for us . There is a volume on 
 church -government couched in this 
 sentence and the preceedmg sentence 
 of the child set up in their midst. 
 But ail that can be said here upon 
 this subject, is, that the mysterious 
 character of the kingdom of God, 
 forces men either to be for or a- 
 
 gainst the Lord, without, as the 
 
 Lord instructs the disciples here, 
 
 church trials on the part of the dis- 
 ciples. 
 
 This mystery lies in the great dif- 
 ference between the spirit that the 
 children of God are under and that 
 which rules the children of this 
 world. The former need never at- 
 tack the latter in order to keep the 
 kingdom undefiled. Though the spir- 
 it of this world may exist visibly in 
 the congregation it will continue but 
 
ENJOINED BY EXAMPLE. 31 
 
 for a short time until it will attack 
 the true order, bring in the "divisi- 
 ons" and separate by the worldly 
 method of expelling, leaving the truth 
 in greater splendor in the world. 
 Throughout the history of the Chris- 
 tian church it is noticed that the true 
 followers of Christ always were ex- 
 pelled. Why, the iniquity of this offi- 
 cial business in those who "love to 
 have the preemince" is fully exempli- 
 fied and plainly lecorded in the case 
 of Diotrephes, ( 3 John 9, 10. ) where 
 he cast the brethren out of the church 
 for receiveing the brethren whom he 
 had expelled, and it is quite plain that 
 the apostle John himself was one of 
 the expelled. This shows just what 
 poor fallen man wiil attempt where 
 there is an opening to preeminence 
 and authority through an office of 
 authority. The Lord never brought 
 anything of the kind to us. But the 
 
 very xeverse is established, always 
 
 to be beat. It is wicked to count gain 
 for Godliness. 
 
 For he that is not against us is for 
 us. This is wonderful and signifi- 
 cant language of the peculiar disposi- 
 tion of the kingdom of God. No doubt 
 
32 THE PERSONAL MINISTRY 
 
 it was a disappointment to the twelve, 
 since power and authority by a system- 
 atic government with positions, the 
 object they somuou sought after, was 
 plainly s<$ at naught. 
 
 A DISCIPLE COMMANDED 
 
 "And he said unto another, Follow 
 me. But he said, iwrd, suffer me . first to 
 go and bury my father. Jesus said unto 
 him, let the dead bury thei r dead; hut go 
 thou and preach the kingdom of God." 
 Luke 9: 59, 60. 
 
 Here it is noticed that a disciple is, 
 without any election or special ap- 
 pointment commanded to go und 
 preach the kingdom of God. 
 
 Why did this circumstance occur? 
 Reasonably it may be cuncluded , 
 in the first place, because they were 
 all impressed with the honor, liberty 
 and importance of preaching the 
 Gospel. Taking all together' it is 
 quite reasonable that the Savior dis- 
 coursed upon the subject and that the 
 above proposition, and 3ome ethers 
 that are connected were the results of 
 the impression made upon the disci- 
 ples. 
 In the second place, this case came 
 
ENJOINED BY EXAMPLE 38 
 
 to pasa, was witnessed by the a-postlee 
 and recorded that it might be, accord- 
 ing to the Saviours last command to 
 the Twelve, be enjoined upon all 
 that the ubspel is to be promulgated 
 by all, and that no man or set of men 
 9hould set themselves up to dictate 
 who may and who may not labor in 
 the ministiy of the Gospel. 
 
 What should be thought of men 
 who profess to be learnea in the scrip- 
 tures, yet in the face of such testimo- 
 nies continue the practice of an official 
 minstry, and urge, without reason 
 that they constitute no testimony for 
 the personal ministry? Or, what 
 should be thought of those who dis- 
 pose of them by saying, " The lord had 
 the power to appoint then, the church 
 has it now." This is a very deceptive 
 conclusion. The church has no power 
 but that which was exempli bed by 
 Christ and witnessed by the apostles. 
 The structure of official church gov- 
 ernment aud power is built upon such 
 unwarranted conclusion. 
 
 The seventy sent forth 
 
 "Alter these things the Lord appoint- 
 
34 THE PERSONAL MINISTRY 
 
 ed other seventy also, and sent them two 
 and two before his face into evry city 
 and place, where he himself would come.'* 
 Luke lO: i. 
 
 This would have been a grand op- 
 portunity to teach and exemplify the 
 doctrine of an elected ministry. All 
 that would have been necessary to es- 
 tablish it t would have been a consul- 
 tation with the apostles and an elec- 
 tion held, or simply sent by an official 
 approvement would have established 
 it. But this was not done. They 
 were sent out to preach without the 
 slightest hint that the apostles were 
 consulted, or regarded, or had any- 
 thing to do in the mattter. 
 
 after these things the Lord 
 sent out other seventy, After what 
 things? No doubt tne things that 
 are recorded in the previous chapter 
 that connects with the subject of hav- 
 ing men to engage in preaching the 
 Gospel. Were there such? There, 
 were. What are they like? They are 
 to the effect that though the apos- 
 tles sought power and authority to 
 have men officially commissioned 
 to preach, it was forbidden them both 
 by precept and example. 
 
ENJOINED BY EXAMPLE, 35 
 
 Now the twelve being the witness- 
 es for Jesus, they witness to us in this 
 instance that men snail not assume 
 the authority of creating an office and 
 officially appoint men to the min- 
 istry of the Gospel, But that the Ho- 
 ly Ghost which opperates in the con- 
 gregation instead of Christ teaches 
 and sends men forth in this work. 
 
 Therefore for any one or set of 
 men to assume to elect or otherwise 
 appoint men to the ministry of the 
 Gospel, assumes greater liberties than 
 those given to the apostles, and are 
 Setting themselves up equal if not a- 
 bove that of Christ, for, in the official 
 system but a certain few are sent and 
 the rest are prohibited, but in this in- 
 stance all we*e sent, evidently, be- 
 cause He said unto them, "The har- 
 vest truly is great, but the laborers 
 are few: pray ye therefore the Lord 
 of the harvest that he would send 
 forth laborers into his harvest." 
 
 An exception perhaps should be 
 made here about all being sent. At 
 least all were sent who were sufficient- 
 ly instructed and were able and could 
 leave home and could labor in the pro- 
 mulgation of the Gospel. The disci- 
 
26 THE TETtSONAL MFNISTKY 
 
 pies then as well as cow required in- 
 structions to qualify them to be able 
 to execute this mission. The Savior 
 was a teacher as well as a preacher, 
 - — " And it came to pass, when Jesus 
 had made an end of commanding his 
 disciples, he departed thence to teach 
 and to preach in their cities. " Matt. 
 11:1. 
 
 Again, "And it came to pass, that 
 on these days as he taught the people 
 in the temple, and preached the Gospel 
 the chief priest and the scribes came 
 upon him with the elders/' Luke 20: 1. 
 
 The reasonable conclusion here 
 is, that this teaching consisted in hav- 
 ing the people becoming interested 
 and qualified in propagating the Gos- 
 pel, for in no case, neither in art, sci- 
 ence or literature does a teacher teach 
 but that the object is to raise the pu- 
 pil to do or to execute that which 
 is taught. The official ministry does 
 not even come down to good common 
 public sense. 
 
 It is not only like the modern 
 worldly association but is one of the 
 oldest of this character and may be 
 considered the most sinful. This is 
 meant : Men of a craft form into an as- 
 
ftNJOlttSD B^ EXAMPLE. ifi 
 
 sociation for mutual benefits and pro- 
 tection, These are "trust" and "mo- 
 nopolies" that watch with zeal and 
 secrecy the interest of their craft. 
 These are selfish and wrong, but the 
 ministerial association is the worst of 
 all, because it monopolizes the Gospel 
 rights of all. Worldly •'trusts" and as- 
 sociations count their mutual protec- 
 tion by 'freezing out," business schem- 
 es. The Lord never established any 
 such business methods in the Gospel. 
 
 The Lord taught publically; Why 
 not privately in resorts to private pla- 
 ced with the disciples apart? from the 
 multitudes? Mark 6:31, 32. Luke 9: 10. 
 John taught his disciples how to 
 pray, The apostles being aware of thia 
 requested therefore the Lord to teach 
 them also how to pray. Luke 11 ; 1 . 
 Prayer is the more sacred engage- 
 ment: Why conclude that they were 
 not taught to preach ? 
 
 CHAPTER 3 
 
 THE ELECTION OF MATTHIAS 
 ACTS 1: 15-26. 
 
 The election of Matthias is a prom- 
 inent argumnnt invariably refered to, 
 
3b THE ELECTION 
 
 to support the doctrine of election to 
 the ministry. 
 
 It should not be out of place here 
 to notice this incident and disabuse 
 the mind of this error. 
 
 There are several arguments to 
 show that this incident is not applica- 
 ble to sustain the innovated practice 
 of an elected clergy. 
 
 The apostles were appointed to 
 travel, two in company, to witness the 
 Gospel and Resurrection of Christ, 
 and they found that the incident of 
 Judas was foretold probably a thous- 
 and years befoie,(Acts 1: 20)and the a- 
 postles at that time being able to se- 
 lect a witness to all that transpired 
 from the baptism of John, (Acts 1: 22) 
 sat forth two mien of such promi- 
 nence, and chose one of these by 
 lot; having for their authority the 
 prophesy only. 
 
 It should also be noticed that 
 this election occured after the death of 
 Christ and before the Holy Ghost de- 
 cended, making it a case by authority 
 of the prophesy, and does not come 
 under the commandments of Christ 
 and the Holy Ghost. This election would 
 never have occured had it not been 
 
OF MATTHIAS. 89 
 
 found in the prophesy. It theretote 
 appears very odd and inapplicable to 
 refer to this instance tor a precedent 
 to support an official ministry. 
 
 The conclusion is also irrefutable 
 but that Matthias, upon whom the lot 
 fell to take the charge of Judas, was a 
 minister previous to this apointinent. 
 The argument upon which this is bas- 
 ed is that he was one of the Seventy 
 sent out by Christ himself. This is 
 very fair to presume since he had to 
 be one known to all things from the 
 baptism of John until that time. The 
 only chance possible that Matthias was 
 not sent out with the Seventy is that 
 he was a very stupid man auu not 
 competent to be sent out with the 
 Seventy. Note the demand for labor- 
 ers. "Then said he unto them, the 
 harvest truly is gieat but the labor- 
 ers are few: pray ye therefore the 
 Lord of the harvest that he would 
 send forth laborers into his har- 
 vest". Think of it, Matthias being 
 
 present; known to all things, and 
 
 yet not worthy to be sent! 
 
 There is no reasonable doubt but 
 that Matthias was a public minister of 
 the Gospel previous to his appoint- 
 
40 THE ELECTION 
 
 meut to the apostieship, and is weak 
 if not ignorant to refer to this inci- 
 dent as a precedent for ttie appoint- 
 ment of ministers to preach the 
 Gospel. 
 
 What might not be proven if per- 
 mission, after this manner is taken 
 in the Scripture? It would be easy 
 to prove it right to take interest. 
 Matt. 25:27. Easy to prove that it is 
 right to oppress the poor and give 
 to the rich. Matt. £5:28, 2\). Music 
 and dancing would be sanctioned by 
 the Divine Word. Luke 15: 25. All 
 the Roman Catholics, Mohammedans, 
 Mormans and Protestants could oe 
 said belong to the fold of Christ. 
 John 10:16. 
 
 And as it is noticed in the cme 
 under consideration, they did in re- 
 ality not elect at all, but gave forth 
 their lots, and therefore it would be 
 right to support and patronize lotter- 
 ies, and indulge in all sorts of games 
 in chance, because Joseph and Mat- 
 thias gave forth their lots in chance. 
 And of course permitting such per- 
 versions of particular incidents in 
 the Scriptures there would be also a 
 precedent for electing or appointing 
 
OF MATTHIAS. 41 
 
 men for the ministry. 
 And they gave forth their lots. They 
 did not eltcc or appoint at all in the 
 case under consideration. The apos- 
 tles even themselves did not dare t3 
 assume s»uch authority. They left it 
 to the chances in a lot.aud theretore 
 the friends of an official ministry base 
 their authority upon a wrong impress- 
 ion and through it set themselves up 
 and assume greater authority than the 
 apostles themselves, in being more 
 competent to judge what men should 
 exercise in the ministry , allot which 
 they will not own nor want to be guil- 
 ty of. 
 
 CHAPTEli 4, 
 
 ALL THE DltiOIPLES ARE 
 SHEPHEKHS. 
 
 •*But he that eniereth in by the door is 
 the shepherd of the aheep." John 10: 2 
 
 There are four uiffereut shepherda 
 referred to in John lo: 1 - 18. One is 
 Christ the Good8hepnerd Verses 11-14. 
 The Good Shepherd gives his life for 
 the sheep, and He knows his sheep 
 and tne sheep know him. What a 
 consolation for the disciples that they 
 may, without guessing, know when 
 
42 THE DISCIPLES 
 
 they are in favor with God. 
 
 Another kind of Shepherds are sucb 
 as had "come before" the Good Shep- 
 herd. This does not refer to either 
 any false christs or the prophets, but 
 to those who took upon themselves 
 without precept or example to be the 
 legal guides of the people, and quite 
 likely had created and set themselves 
 up in man-made offices. Such shep- 
 herds are mentioned in Isa 56: 10, 11. 
 Jer. 23: 1, 2. and 50: 6. Zech. 11: 3-5. 
 In verse 7 they are called idol shep- 
 herds . 
 
 In these references, no doubt to act 
 the part of a shepherd was all right 
 enough, but there are all probabilities 
 that they created an office of the work 
 and the out-come was that they made 
 themselves worthy to be called 
 "thieves and robbers." 
 
 A third kind of shepherds that 
 are designated is the hireling. This 
 may also be the same kind of shep- 
 herds as came before Him, since "they 
 all look to their own way, evry one for 
 his gain from his quarter." Isa, 56: ll. 
 But such have also been ever since 
 Christ ; illegal shepherds set up who 
 have their own way, divide the flock 
 
ARE SHEPHERDS 43 
 
 and have everything systematized on a 
 corrupt money basis ana worked by 
 missionaiy societies. A)l this busi- 
 ness is created for self aggrandizement 
 of a corrupt official ministry and is all 
 denounced by the Good Shepherd. 
 
 Another kind of shepherds are 
 those indicated in the text, which has 
 all to assume the charge of a shepherd. 
 The office which always degrades poor 
 weak fallen man and always gets him 
 and all over whom he pretends to rule 
 into trouble, is here left out. What a 
 good plan this is! If the present self- 
 made shepherds could only get the 
 consent of their officious spirits to sub- 
 mit to the beauty or this equality here 
 taught; and on the other hand, if the 
 iaity (so-called) could shake off the 
 lethargy into which they have been 
 thrust by the corrupt official idea that 
 is being taught; what reforms we 
 would be surprised with in such an 
 event! 
 
 The original reads "But he that 
 entereth in by the door is A shepherd 
 of the sheep." The A in orignal is not 
 any more stronger in support of the 
 personal responsibility in entering 
 the sheepfold, but is plainer. All the 
 
44 THE DISCIPLES 
 
 difference is, in the use of the word 
 A shepherd, it does not leave near the 
 room to argue that only some who 
 enter are the shepherds of the sheep* 
 And so much the more has it been 
 necessary to notice this in the original* 
 sincd in a wreckless way some have 
 actually cited John 10: 2 as authority 
 for regularly elected shepherds of the 
 sheep. Either, however should be 
 plain enough ; But when every one en- 
 tering in by the door is made A shep- 
 herd of the sheep, it leaves the sup^ 
 porters of an official ministry in rath- 
 er a ridiculous light, for, it all who en- 
 ter in by the door are officers, their 
 laity is obliged to climb in some other 
 way. 
 
 There appears but one seeming 
 difficulty in this disposition of the 
 text, that is, how all could be shep- 
 herds and at the same time be the 
 sheep? This may be illustrated by 
 the following: 
 
 A number of citizens in a town 
 keep all their money in a bank that is. 
 located in their midst. They hear of 
 the invasion of robbers; and to protect 
 their treasures evry citizen is armed 
 and is made a guard of the bank. Now 
 
ARE SHtfr&JERDS, 45 
 
 Id this instance all the citizens of 
 the bank are the guards or keepers of 
 the Citizens Bank. In this same 
 sense may the sheep be the shepherds 
 in the parable under consideration. 
 But in the arrangement of guards 
 to keep the citizens wealth in the bank 
 it would be necessary to appoint one 
 man as a president of the citizens 
 to keep order and necessaries on hand 
 and see that all are supplied, and 
 in addition appoint him also an asis- 
 tant to see that all necessary atten- 
 tion is given to the demands of tjie 
 society. This serves to illustrate the 
 services of elders and deacons as 
 taught in the scriptures, of which 
 more will be noticed hereafter. 
 
 CHAPTER 5. 
 
 DISCIPLES WENT EVERYWHERE 
 
 PREACHING THE WORD. 
 
 "Therefore they V that were scattered 
 abroad went everywhere preaching the 
 word''. Acts 8: 4. 
 
 Language more positive would be 
 difficult to form for testimony to sup- 
 port the doctrine of a personal min- 
 istry. There is in fact no such a thing 
 
46 DISCIPLES PBEAOHED 
 
 as getting around this. And that 
 which makes it still more positive re- 
 garding the perpetuation of this doc- 
 trine as taught and exemplified by the 
 Savior is the lime ^hen this "scatter- 
 ing" took place: being in the year A. 
 D. 34 and therefore after the day of 
 Pentecost. 
 
 This ought to stop the mouths of 
 those who harp on the idea that pre- 
 vious to the day of Pentecost things 
 were in a sort of chaos, but on and 
 after the day of Pentecost the gener- 
 al order in all things for the church 
 was established. This instance there- 
 fore occuring after the day of Pente- 
 cost adds confusion to discomfiture 
 to the supporters of the official minis- 
 try, in prooveing their cause more 
 wrong and inconsistent than ever. 
 
 The DISCIPLES went everywhere 
 preaching the Word. W hat a pity it 
 was not officers or the apostles that 
 were scattered I What an evidence 
 this would have been by which to 
 support the official cause! Though it 
 would be but an inference were it 
 stated that "elects" or officials were 
 scattered aud went preaching every 
 where, such evidence would, with the 
 
EVERYWHERE. 47 
 
 popularity of the custom, out weigh 
 a half dozen of those plain testi- 
 monies that are against this man- 
 made custom and usage. But again 
 to the complete discomfiture of 
 the official doctrine , "they were all 
 scattered abroad throughout the 
 region of Judea and Samaria except 
 the apostles." Acts 8: 1. Those upon 
 whom it would be looked to base this 
 official authority are being left out. 
 And this is not all that is learned 
 from the instance of the disciples 
 being scattered abroad. In recording 
 these things the Spirit did not neg- 
 lect to give sufficient account of this 
 incident so that no mistake could 
 possibly be made, in understanding 
 a sanction of the doctrine of the per- ' 
 sonal ministry. 
 
 In Acts 11: 19-23 a further ac- 
 count is made of those who were 
 scattered abroad, and the success con- 
 sequent upon this persecution. They 
 "traveled as far as Phenice, and Cy- 
 prus and Antioch." Cyprus is an island 
 in the Mediterranean sea. Phenice is a * 
 long strip of land lying along the 
 eastern coast of the Mediterranean sea. 
 Either being from 250 to 300 miles 
 
48 DISCIPLES PREACHED 
 
 from Jerusalem, Antioch is still far- 
 ther, probably 350 miles. 
 
 From these great distances from 
 Jerusalem, and the strange doctrine 
 that they preached, and territory over 
 which they spread an idea may readily 
 be formed that some years passed un- 
 till the Gospel was preached and es- 
 tablished among the Greeks at these 
 great distances. According to this is 
 the record. It was not untill A. D. 
 42; eight years after the persecution, 
 "when tidings of these things, (that is 
 that the Gospel was effectually preach 
 ed at these gieat distances,) came unto 
 the ears of the church which was at 
 Jerusalem." Acts 11: 22. Think of it! 
 All this being done without the au- 
 thority or even the knowledge of the 
 church at Jerusalem, the first, and 
 probably the only established congre- 
 gation before they, who were scatter- 
 ed abroad and done this great work. 
 And still more strange, before they 
 knowed anything about the knowledge 
 imparted to Peter by the vision that 
 he had that the Jentiles were to be 
 partakers of the Gospel. Is this not 
 strange? The idea that the Gospel 
 was spread over this vast territory 
 
EVERYWHERE. 49 
 
 to such great distances, aud to the 
 Ureeks even oefore Peter was con- 
 vinced that they were to have any 
 part in the Gospel, and above all, with- 
 out the knowledge of the church at 
 Jerusalem, is decidedly adverse and 
 most remarkable to consider in its con- 
 trast with the idea of propagating 
 the Gospel by official methods and the 
 church organizations, and demon- 
 strates the power of the Spirit and the 
 plan and ability of God to opperate in- 
 dependently of those worldly methods 
 so corrupt and full of temptation 
 and which mortal man is all the time 
 working himself into. 
 
 The conclusion that no regard 
 should be paid to official organization 
 ia still further made evident from the 
 fact that the congregation at Jerusa- 
 lem took such an active part and in- 
 terest in the "tidings of these things" 
 that "they sent forth Barnabas that he 
 Should go as far as Autioch." Acts 
 11:22. 
 
 The mission of Barnabus, and 
 what he done is stated in Acts 11; 
 23-26, where it is learned that he nei- 
 ther preached or baptized nor organiz- 
 ed them, but .' exhorted them all, that 
 
50 DISCIPLES PREACHED 
 
 with purpose of btai't ILty toould 
 cleave unto the Lord," which WAS all 
 that he could do when he "bad seen 
 the grace of God." Whether this was 
 all that the church expected is not 
 stated: but there is a possibility that 
 the church sent Barnabas to look after 
 this thing perhaps with the foreign 
 idea of organizing them, but when he 
 had seen the grace of God he departed 
 to seeR Saul of Tarsus. What for; 
 to elect preachers and organize them? 
 No, but to teach them* Yerse 26. 
 Teach what? Teach just what the Sav- 
 ior taught, exemplified and comman- 
 ded the twelve apostles to observe and 
 teach. The personal ministry included. 
 The account of this scattering of 
 the disciples exposes the imposition of 
 an official ministry and their regular 
 church organizations. VVas it even as 
 some urge that they bad the Seventy 
 who were authorized by lhe Lord, a- 
 long with them, to attend to election 
 and organization; then the Seventy 
 themselves are justifiably chargeable 
 to this innovation of corruption, for, 
 if the Gospel is oniy, as they say, prop- 
 agated by official organization it 
 should have had its "beginning at Je- 
 
EVERYWHERE. 2>l 
 
 rusalem." Luke 24: 47. But official or- 
 ganization evidently had Us beginning 
 away from Jerusalem and worked 
 eight years, the apostles and the 
 church at Jerusalem being ignorant of 
 this new invention introduced by the 
 Seventy, somewhere, perhaps a hun- 
 dred miles or more from Jerusalem * 
 Wduld this not have been a wicked 
 Violation by the Seventy of the com- 
 mand of Christ? But it is not necessary 
 to lay such premises. The right thing to 
 -do is for official supporters first to 
 point out in the Scriptures where the 
 Seventy elected officers and organized 
 churches before such a wicked inno- 
 vation is charged upon them. 
 
 Oh, officious mortal man, coma 
 down and seek the level of the Holy a- 
 postles and prophets of God ! 
 
 CHAPTER 6. 
 
 EVEN JOHNS DISCIPLES 
 
 PKEACHED WITHOUT 
 
 ELECTION. 
 
 A polios never was elected to the 
 ministry accoraing to the*'oiderof the 
 chuich,"and yet he />pake boldly in the 
 .synagogue," .at the same time. "Know~ 
 
02 JOHNS DISCIPLES 
 
 ing only the baptism of John." Acts 
 18:24-28. 
 
 According to the modern method 
 he would have been counseled to keep 
 quiet until the Lord would call him to 
 the ministry by the church. But to 
 the contrary, Aquilla and Priscilla 
 took him unto them and expounded 
 unto him the way of lyod more per- 
 tedtly, and then the brethren wrote ex- 
 horting the disciples to recieve him. 
 Not one word being mentioned here; 
 nor in any other passage noticed, about 
 "electing" or •'installing" the disciples 
 in the office of the^ministry. 
 
 The brethren wrote exhorting the 
 disciples to recieve him, showing that 
 brethren were present,. and that it was 
 not a case of emergency where no 
 number of disciples were present that 
 a election might be. had. No, but all 
 that was necessary was more full in- 
 struction in the word and recomenda- 
 tion so that he would not be hindered 
 in the prosecution of the work he had 
 been engaged in. 
 
 There has been a disposition on the 
 part of some to evade the doctrine of 
 the personal ministry as taught and 
 exemplified by the Savior; saying, that 
 
PKEACHED- 53 
 
 the church afterward regulated these 
 things. Now, were this a fact, would 
 it not be expected that Apollos should 
 have been regulated in this matter ? A 
 man from far-off Alexandria, knew 
 nothing but the baptism of John, and 
 that probably second handed; had 
 probably heard of Christ but never 
 seen him ; comes among the brethren, 
 preaches Christ but was not fullv in- 
 structed about him; a man and his 
 wife instruct him and the breth- 
 ren give him a letter of recommenda- 
 tioa and through all this not a single 
 question is raised about his authority 
 to preach. Now, if the Lords precepts 
 and examples hardly count for author- 
 ity upon the doctrine of a personal 
 ministry, it should by all means be ex- 
 pected in the case of Apollos appear- 
 ing among the disciples and knowing 
 only the baptism of John that he 
 snould have been regularly elected and 
 this order so recorded if any such or- 
 der was intended to be instituted in 
 the church. 
 
 And that which makes it still so 
 much worse for the cause of an offi- 
 cial institution is the date at which A- 
 pollos appeared to the brethren, being 
 
54 JOHNS DISCIPLES 
 
 A. D. 55, more than twenty years af- 
 ter the day of Pentecost. Thijik of it! 
 And the church still not regulated of- 
 ficially. Would it not seem about 
 time to abandon this church power 
 idea, and except the plain teaching of 
 Christ and his Holy and humble ser- 
 vants? 
 
 TWELVE BRETHREN PREACHED 
 IMMEDIATELY UPON RECEIVING 
 BAPTISM. 
 
 In Acts 19: 1-7, right in connect- 
 ion with Apollos' case is recorded a 
 similar case where twelve of Johns dis- 
 ciples assumed the duty of preaching 
 immediately after their baptism. This 
 occurred as late as the year A. D. 56. 
 In this second obligation received by 
 these disciples in their baptism is ex- 
 emplified the power of the Spirit 
 winch the Lord promised to send, and 
 corresponds exactlv with the precepts 
 and examples of the Lord respecting 
 the personal ministry of the Gospel. 
 
 If this testimony is rejected on 
 the ground that it was in the days of 
 the apostles, and when Christianity 
 was miraculously established ; all the 
 Scriptures might be rejected. This is 
 the road to infidelity and that of ig- 
 
PREACHED. 55 
 
 noring everything, for, on the same 
 ground might all other testimonies be 
 rejected that are precedents for the 
 perpetuation of Christianity. Yes, 
 and if we desire also to have a form of 
 Christanity without any authority , 
 such a disposition is ali that is neces- 
 sary. There would be sufficient room 
 for liberty and license to fabricate 
 anything out side the apostolic age; 
 even after the manner of the business 
 of making ministerial offices and cre- 
 ate the distinction of a clergy 'from 
 the laity, evidently as it has been done 
 by those men who desire this world- 
 ly preeminence over their fellowman. 
 
 CHAPTER 7 
 
 ALL HAVE AN OFFICE. 
 
 «For as we have many members in one 
 body, and ali members have not the same 
 office: S<> we being many, are one body in 
 Christ, and every one members one ot a- 
 nother." Rom. 12: 4-5. 
 
 Here it is definitely stated that all 
 members have an office. There is no 
 getting around this statement. The 
 only thing that remains to be decided 
 
56 ALL HAVE 
 
 is what those offices consisted in. 
 Tbese are enumerated in verses 6, 7, 8, 
 as follows; Prophesying, ministering, 
 teaching, exhortation and ruling. Ex- 
 ercising in these gifts in the congre- 
 gation constitutes the demands of a 
 personal ministry, and this is just 
 what the official denies and has des- 
 troyed. 
 
 In addition to these gifts should 
 be added however those other gifts 
 that the apostles has enumerated at 
 other ' places ;— =— Different languages, 
 gifts of healing, myracles, helps, gov- 
 ernments, &c. These all are called spir- 
 itual gifts, but it is reasonable to con- 
 clude that while they are such it is the 
 Spirit that opperates upon the diversi- 
 fied mental dispositions that are ob- 
 servable in the human family, and 
 when man comes to be obedient to the 
 Gospel the Spirit urges all members 
 into action in there natural mental 
 powers and dispositions.— ICor. 12:11. 
 
 These diversified mental disposi- 
 tions might be illustrated by a corn- 
 unity building a public house. In the 
 society are fou»nd quarry men. masons, 
 carpenters, helpers and architects . 
 These will all fall into their proper 
 
AN OFFICE. &7 
 
 places and line of work if not inter- 
 fered with by organization and elect- 
 ion, and bosses set up over them that 
 desired to run everything but under- 
 stood nothing of the different, talents, 
 and have all to work promiscuously in 
 the different callings according to 
 their own planning. 
 
 Just as the work naturally would 
 be carried on in the building of a 
 house with different talents, disposi- 
 tions and constitutions, so is the work 
 on the great building of the Gospel, 
 which the apostle is 'teaching in the 
 subject under consideration. The tal- 
 ent employed in each are of the same 
 origin The "wise masterbuilder," (I 
 Cor. 3: 10) even himself, did not as- 
 sume to dictate how and what roau 
 shall build there upon or uhatposi- 
 tiDn to occupy. 
 
 Just as the regular order of talents 
 may be interfered with literally so 
 also may they be crippled, dwarfed 
 and disordered spiritually by mans in- 
 novation of "systematic organization," 
 as they call it, and destroy the very 
 things that the Lord and his apostles 
 taught, exemplified and set up. 
 
 The disposition that may be re- 
 
58 ALL HAVE 
 
 quired, and even demanded here to 
 furnish support for au official ministry 
 of the Gospel would make the sup- 
 porters of the doctrine themselves a- 
 shamed. It the apostles, in verse 1, 
 would have said, "Now we beseech 
 your ministers " instead of brethren; 
 or in verse 3, "For I say through the 
 grace given unto me to every minister 
 among you," instead of every man; 
 and then in verse 4 wonld read, "and 
 all ministers have not the same office," 
 instead of aZZ members; and then fol- 
 lowed, as the apostles did, in verse 6, 
 7,S,with the admonishment to exercise 
 in those mental gifts in the congrega- 
 tion the conclusion of an elected or 
 appointed ministry would be irrefuta- 
 ble. But as it stands upon the record 
 the suppoiteis of the personal minis- 
 try may everlastingly defy the# com- 
 bined creeds uf modern Christendom 
 that support the usurpation of an offi- 
 cial ministry. 
 
 Another note that should be made 
 here is that the epistle to the Romans 
 was not written until nearly thirty 
 years after the ministry of Christ. It 
 can therefore not be said that those 
 things in the ministry of Christ were 
 
AN OFFICE* 5fc 
 
 only in the beginning, but was differ- 
 ent after the day of Pentecost. What a 
 deceptive falsehood this is! Respect- 
 ing the doctrine under consideration 
 how could there be a more perfect a- 
 greement? Here the apostle admon- 
 ishes them to learn and improve their 
 talents, to be diligent in their offices* 
 "have the same care one for another," 
 (lcor. 12 :25 ) which corresponds pre- 
 cisely with the doctiiueof the Savior 
 as taught and exemplified to and by the 
 Twelve, and afterwards continued in 
 the providences of God in ihe persecu- 
 tion that followed the martyrdom of 
 Stephen; the case of Apollos, and the 
 twelve disciples, all of which is voi- 
 ced in the words of the golden text; 
 Teaching them to observe all things 
 which I have enjoined upon you 
 
 WHAT PROPHESYING IS. 
 
 It is necessary here to notice what 
 is meant by the word, prophesying. 
 Mr. Barnes in his Notes on Rom. is: 
 6, makes a most reasonable explana- 
 tion as follows: 
 
 'The verb from which this word 
 (prophesying) is derived properly 
 nieans to predict future events, but it 
 
60 ALL HAVE 
 
 also means to declare the divine will; 
 to interpret the purpose of God ; or to 
 make known in auy way the truth of 
 God. Its first mebning is to predict 
 or foretell future events; but as those 
 who did this were messengers of God, 
 and as the> commonly connected 
 With such predictions instruction and 
 exhortation in regard to the sins, the 
 dangers, and the duties of men, the 
 word came to denote any who warn- 
 ed or threatened, or in any way com- 
 municated the willofGod.^ 
 
 This is a very reasonable explana- 
 tion of the word, which also it deman- 
 ded, being in different places in the 
 scriptures classed with other gifts that 
 are to be exercised. in by the members 
 of the congregation. 80 far as this be- 
 ing a miraculous calling and belong- 
 ing to the apostolic age; upon the 
 same ground all the other gifts enum- 
 erated by the apostle could be discar- 
 ded. Supporting this gift in its sec- 
 ondary meaning supports the perpe- 
 tuation of those other miiaculous 
 gifts in then secondary application. 
 And if the miraculous gifts are thus 
 perpetuated why should not all those 
 other gifts and offices that had no di- 
 
AN OFFICE. 61 
 
 rect miraculous weaning? 
 
 CHAPTER 8 
 
 ALL HAVE SPIRITUAL GIFTS;— 
 
 FIRST CORINTHIANS 
 
 TWELFTH CHAPTER. 
 
 Lu verse 1 the apostle speaks a- 
 foout those who are spiritual. The 
 word gifts is supplied. The evidence 
 of those who are spiritual and those 
 who are not is taught in verses 2, 3. 
 
 In verse 4 is taught, that, although 
 all are spiritual, the gifts in those who 
 are spiritual are various, but of the 
 same spirit, conclusively showing that 
 every one who is spiritual has a gift. 
 
 So also in verse 5, a variety of 
 aervices but the same Lord. And in 
 verse 6 a variety of operations but 
 the same Lord. 
 
 All teaches us that all the mem- 
 bers of the church are spiritual and 
 truly converted when turned away * 
 from the idolatry of the world. But 
 while this is the case there can not, 
 and shall not any model or kind of 
 work be prescribed in which members 
 areto exercise their talents, and that 
 
62 ALL HAVE 
 
 in this freedom and variety of labor 
 they are still governed by the same 
 spirit. 
 
 But now in order tbat there is no 
 misunderstanding it is stated in verse 
 7 to whom and what for these things 
 are thus given, Viz; to each one, and 
 for the benefit of all. The common 
 version reads; "to every man to prof- 
 it withal." This is a mistake. This 
 is very necessary to correct. There 
 is a vast difference in those individ- 
 ual gifts being given for the benefit 
 of all or solely for the profit of the 
 individual who possesses the gift. 
 
 This is another one of those in- 
 stances where obscurity seems to be 
 designed, for if closely noticed the 
 personal ministry is here taught; for 
 all may benefit in their gifts being ex- 
 ercised in the assembly. Quite a dif- 
 ference from the unreasonable conclu- 
 sion that while the members of the 
 church have gifts differing they are 
 to sit down in a silent and private 
 life aud profit themselves by them. 
 
 This seems to be an im portent 
 subject, for it seems tbat the apostle, 
 to make sure that the subject could 
 not be misunderstood, enumerates in 
 
SPIRITUAL GIFTS -G3 
 
 verses 8, 9, 10, the different gifts that 
 members may aDd will exercise in. 
 Then in verse 11 everything is again 
 closed up in the specific statement 
 that all these things performs the one 
 and the same spirit, distributing to 
 each in particular as it will, 
 
 Now it is a fair question, and one 
 that both the clergy and laity should 
 be impressed with, how these golden 
 talents will be brought into active ser- 
 vice in the congregation so long as 
 the practice of selecting, giving au- 
 dience and support to the foreign 
 innovation of an official ministry is 
 continued? 
 
 All should know that do not- know 
 that it takes considerable practice, 
 and that for years sometimes, until a 
 gift is developed and a cultured con- 
 trol! of the thoughts and there ex- 
 pression is established; in this is 
 where the apt teachers and elders 
 would find employment for their tal- 
 ents: Teachers, who could till the 
 command of the Lord to Peter, who 
 could furnish food for thought both 
 
 to old and young, John 21: 15, 16, 
 
 17. Elders, who, with a blameless 
 character and impartial presiding* 
 
54 ALL HATE 
 
 could coiii id and the respect of alL 
 This indeed would be, according to 
 the Savior, servants and slaves of all. 
 Such a course however can never be 
 expected so long as an official ministry 
 is countenanced and supported. 
 
 But continuing in the chapter 
 
 under consideration, there is but one 
 
 great thought impressed in verses 11- 
 
 24. That is equality. This is taught 
 
 in the tempering of the body literally 
 
 so that all the members have equal 
 
 honor, and applying the same to the 
 
 various gifts and callings that are all 
 
 to be equally honored in the spiritual 
 
 body, Then in verse 25 the apostle 
 
 again speaks so definitely that the 
 
 meaning or all that is taught in the 
 
 chapter can not be mistaken, Viz ; 
 
 "That there should be no divisions in 
 
 the body ; but that the members should 
 
 have the same care one tor another.'' 
 
 Here again the common version is> 
 mistaken. It reads, no schisms in the 
 body. The apostle does not treat on 
 schisms when treating the subject of 
 equality, but division by distinction 
 in the body. The original makes sen- 
 sible reading in the use of the word 
 divisions. 
 
SPIRITUAL GIFTS 65 
 
 Modern Christendom, in patterning 
 after our Roman church fathers, is 
 great on divisions of the body. All 
 churches have divided the body more 
 or less into the following divisions; 
 "A full ministry;" "second degiee 
 ministry ;" "first degree ministry;" 
 and a "laity." Next comes the "min- 
 isterial meeting," and "teachers bible 
 meeting," and above all the great 
 Anual Meeting, where men of great 
 distinction meet to make laws by 
 which th»*y aie enabled to take care 
 and govern the body. Does not such 
 arrangements have one portion of the 
 body to assume the care of the rest? 
 
 That there should be no division 
 in the body: but that the members 
 should have the same care one for an- 
 other. The construction of this verse, 
 and standing in the connection that 
 it does; that of equality of rights in 
 the puDlic assembly; and harmony 
 where those very different gifts are 
 exercised, and over which the saine 
 care is given to every member, makes 
 it self evident that reference was 
 had to that of dividing the church in- 
 to classes, such as clergy and laity, 
 and &11 other distinctions that an offi.- 
 
m All have 
 
 cial ministry incubates and brings 
 forth. 
 
 This corresponds exactly with the 
 Saviors words in John 10: 2; "But he 
 that entereth in by the door is a 
 shepherd of the sheep." 
 
 Again, the apostle writing what 
 ho did upon the spiritual gifts more 
 than twenty five years after the 
 ministry of Christ, prooves also that 
 the apostle carefully enjoined in this* 
 respect all that was enjoined upon 
 them in the Commission. 
 
 Coming to the four last verses in 
 the chapter under consideration, the 
 first note in order is the ignorance 
 that is displayed by those who refer to 
 these verses to support the official 
 ministry. The beginning and end of 
 their argument may be summed up in 
 these words; "Well, did not the apos- 
 tle say that God set some in the 
 church ?" This is a sample of a great 
 deal of scriptural argument these 
 days. To pay respect to the Word 
 of God a critical and honest exam- 
 ination should always be endeavored. 
 
 The original reads: "And those in- 
 deed God placed in the congregation,, 
 first apostles, second prophets, third 
 
SPIRITUAL GIFTS 67 
 
 teachers, after that powers, then gra- 
 cious gifts of cures, helpers, directors, 
 different tongues." Verse 28. 
 
 Now, are not these gifts about 
 the same as mentioned in vesse 8, 9, 
 10, and elsewhere in the scriptures? 
 •Oertainly they are. Why did the a- 
 postles enumerate them here? To tell 
 us just what is learned in the next 
 two verses,-- 29, 3G:Viz.,"All are not a- 
 postles; all are not prophets; all are 
 not teachers; all are not powers; all 
 have not gracious gifts of cures; all 
 do not speak different languages; ail 
 do not interpret." Teaching us to 
 stay by the variety of natural gifts 
 .and not fall into an error as great as 
 that of an official ministry where 
 every one is passed through a pair of 
 moulds, and natural gifts distroyed. 
 This fault is hinted at in verae 31; 
 "But you earnestly desire the more 
 eminent gifts, and yet a more excel- 
 lent way I point out to you." The 
 more eminent gifts coveted were the 
 .gracious miraculous gifts that bad 
 been given; such as the gifts of speak- 
 ing in* different languages, or that of 
 foretelling future events which ceas- 
 ed with the apostolic age. 
 
68 ALL HAVE 
 
 Now that this was the great object 
 with them, that is, eminence in the 
 miraculous gifts, it is only necessary 
 to Dotice the connection in the next 
 chapter,—. 1 Cor. 13: 1. "If I should 
 speak in the languages of men and of 
 angels, but have not love, I have be- 
 come sounding brass or a noisy cym- 
 bal." Public speaking, and that in 
 foreign languages was the matter 
 here. Now see verse 2. "And if I 
 have prophesy, and know all secrets 
 and all knowledge, and if I have all 
 faith, so as to remove mountains but 
 have not love, I am nothing." Here a- 
 gain the seciets or prophesy is refer- 
 red to; so that it is plainly seen why 
 the subject is so fully discussed. The 
 object being, m.t to set offices in the 
 church but to have the individual 
 membership of the church to respect 
 natural gifts, at,d cease their long- 
 ing after thuse gifts that were mirac- 
 ulous. 
 
 It shonld also be noticed here that 
 there was also the miraculous gift of 
 healing beside those of speaking in 
 different languages and foretelling 
 futuie events. But it was in the two 
 latter that the disciples concerned 
 
SPIRITUAL GIFTS 69 
 
 themselves in because it made them 
 eminent in the public assembly since 
 it was there that they were exercised, 
 while that of healing applied itself 
 more to private capes. 
 
 Noticing then that these miraculous 
 gifts in speaking different languages 
 and foretelling future events as well 
 as literal healing had ceased, we may 
 not therefore conclude that there 
 is no gift in the study of different 
 languages, none in the stndv of proph- 
 esv, nor any in healing: Upon this 
 ground of reasoning the Holy Ghost 
 itself could be reasoned out of exist- 
 pt ce since it has ceased to opr-prate 
 mmicHiousty. Indeed Christ fnm c elf 
 is n^» longer with us because he has 
 censed to be in the miraculous form of 
 the flesh, all preaching and teaching 
 would share the same fate because in 
 the apostolic age all were movpd in a 
 miraculous way by the miraculous 
 spirit of G^d.No, the scriptures do not 
 admit of this kind of reasoning. The 
 gift of different languages, of prophe- 
 sy, and of healing is perpetuated in the 
 same sens^ that we have Christ and 
 the apostles and the Holy Ghost and 
 all the other gifts that moved by the 
 
70 ALL HAVE 
 
 miraculous impulse of the Spirit, that 
 "divides to every man severally as 
 He will." 
 
 God indeed set these in the church, 
 but not tor the purpose of having 
 them to establish authority for an offi- 
 cial ministry. It is quite a jump and 
 a strained one at that, and that with- 
 out consideration to laud on such a 
 conclusion. 
 
 It is here in order to note how 
 these spiritual gifts apply themselves 
 in the method of the official ministry 
 and that of the personal ministry. 
 
 First the apostles hip. There is 
 hut one way to have it, and that is in 
 the exemplary sense; which consists 
 in the recognition of all things what- 
 soever the Lord had enjoined upon 
 the twelve. This, an official ministry 
 does not recognize. It does not be- 
 lieve that public labor was enjoined 
 upon all to the extent of talent. It 
 does not believe that the injunction 
 in the circumstance of the lone 
 disciple come under the "whatsoever". 
 Neither those other instances that 
 were exemplified in those w r bo were 
 commanded to go and preach the 
 kingdom, and the Seventy that were 
 
SPIRITUAL GIFTS 71 
 
 sent without any counsel or consent 
 of the apostles. That John 10: 2 does 
 not mean what it says; and therefore, 
 the official ministry has no such a 
 thing in their church as apostles. 
 
 The personal ministry believes ail 
 things and therefore may lay claims 
 as retaining the apostleship still in the 
 congregation. And further it is be- 
 lieved that a practical test of the sys- 
 tem will bring forth men as humble, 
 possibly as great as the apostles them- 
 selves and perpetuate going out into 
 the world with the good news aud o- 
 pen up new territory, when others a- 
 gain may enter into their labors. This 
 would practically fulfill the saying of 
 the Lord; "Aud lo, I am with you ai- 
 way even unto the end of the world." 
 If the personal ministry does not pro- 
 duce such humble unassuming men 
 who will go out and prevail with the 
 truth then it may be set down that 
 the personal ministry is as destitute 
 of the apostleship in the church as the 
 official. 
 
 Prophets. Since prophesying in 
 the secondary sense means general in- 
 struction, it is granted that in this 
 sense the official ministry lilts this 
 
 
72 ALL HAVE 
 
 place, but in a Hunted sense; because 
 in the freedom given m the personal 
 ministry the place would be filled in a 
 more radical sense also. Men would 
 arise that would apply themselves in 
 the divine records that could forsee 
 the "times and the seasons," and 
 would, as it has no doubt been done in 
 the ages past, forewarn disaster both 
 general and also individual, that fol- 
 lows certain conditions and conduct. 
 There is a gift in this kind of work in 
 addition to that of solving the proph- 
 esies of the bible in which there are 
 many dormant talents that will come 
 forth i:ito action in the abolishment 
 of the official ministry. 
 
 Teachers. The official ministry 
 claims to have them in their Sunday 
 schools. The claim might be extend- 
 ed to their professors in their colleges 
 also, but will onlv notice it in their 
 own claim. 
 
 Their Sunday school is a seperate 
 assembly and the teachers that act in 
 it never act in that capacity in the 
 church. This is a division of the body, 
 just what the apostle said in this 
 chapter should not be. Therefore 
 these Sunday school teachers are not 
 
I 
 
 SPIRITUAL GIFTS. 73 
 
 the aciptural teachers uDder considei- 
 ation. 
 
 Again, the elders, (presidents as the 
 original reads.) are to be chosen, apt 
 teachers. These are nevtr, in the offi- 
 cial system, chosen from the Sunday 
 school teachers, and therelore their 
 own selfmade institution witnesses 
 that they bave not those scriptural 
 teachers in the invention of a Sunday 
 school teacher. 
 
 But when it comes to the personal 
 ministry as prescribed by Christ and 
 the apostles, those teachers have quite 
 different labor to perform; consisting 
 in giving their pupils subjects, with 
 attending thoughts and proper Ian 
 guagein their expression with a court- 
 eous demeanor in the public assembly. 
 Here is a wide field of labor, and one 
 of responsibility. Therefore the a- 
 postle says: "do not many of you be- 
 come teachers, my brethren knowing 
 that we shall receive a severer Judg- 
 ment." James 3: 1. 
 
 Miracles. In the figurative, and 
 that in the limited sense, it should be 
 admitted that the official ministry is 
 filling the gift. This is done by car- 
 rying the Gospel in a miraculous way 
 
74 ALL HAVE 
 
 into the hearts of aliens and strangers 
 to grace. This gift is operated in the 
 same marvelous way as that of pro- 
 phesying. But notice: If the corrupt 
 innovation of an official ministry 
 with its monopolizing disposition and 
 , curtailing of force, beside what few 
 there is of them, and such as are of 
 them being called in a haphazzard 
 manner, regardless of talent; and op- 
 erate so powerfully with a few seeds 
 of truth; what might be expected if 
 the golden talents were unearthed by 
 the personal ministry *»nd be blessed 
 with the miraculous work of the spirit 
 upon the human heart ? 
 
 Yes, it is right to give proper credit 
 to the official system where in their 
 method, even if it is in a limited sense 
 they All these places, however corrupt 
 and foreign the manufactured name 
 of, u visiting brethren, " and the distin- 
 guishing and heathenish names of a 
 "first degree/' and "second degiee," 
 and a '•full ministry" sounds. Their 
 worldliness and coarseness come only 
 to the surface when contrasted with 
 the beautiful arrangement of equal- 
 ity m the personal ministry. 
 
 To put it aright those higher de- 
 
SPIRITUAL GIFTS 75 
 
 grees should be entitled ''Right Rev- 
 erends," "D. D. L. L. D," or "Right 
 Worshipful Masters &c," and they 
 would appear in their true colors. 
 
 Gifts of healing. Some few of the 
 official ministry pretend the opera- 
 tion of this gift in the literal sense, 
 while the rest set it down as belong- 
 ing tu the days of miracles, and is 
 past. Sucn a disordered state, and 
 not being able to sustain a unity of 
 sentiment in the body of Christ is evi- 
 dence itself against the uuscriptural 
 method of an official ministry. 
 
 A cure in the literal sense has 
 never yet positively been known a- 
 mong the official ministry; but in 
 the spiritual sence they come near- 
 er imitating the truth, This is ex- 
 ecuted in their method of church gov- 
 ernment, since there is the only place 
 in which they effect to heal the 
 spiritually sick, and in fact some- 
 where after this tnanner must this 
 gilt be executed; and of course the 
 "judgement of the church" js always 
 applied under the prepense of love to 
 the spiritually diseased, while in 
 fact the method always has the ten- 
 dency to caUous or deaden until it 
 
76 All have 
 
 is necessary to cut the member off 
 entirely. The same method is ap- 
 plied to those who are without. In- 
 stead of carrying Gospel o;l and oint- 
 ment for the sick and wounded, they 
 are, like the church members, de- 
 manded to surrender at the muz- 
 zle of a creed. 
 
 Naturally speaking a sound body 
 is possessed with a sound mind, a 
 mind that has forbid sinning in the 
 violation of the laws of nature. On 
 the contrary, a diseased body was 
 permitted by the mind to commit 
 some sin against the laws of nature, 
 and this sinning was permitted and 
 practiced, and passed from one stage 
 of corruption to another until there 
 was neither cure nor relief. This 
 always is the result when permission 
 by the mind is not forbidden in sin- 
 ning. The true remedy is for the 
 mind to post itself as to what is vi- 
 olation in uaturef and forbid sinning. 
 
 So it is in the spiritual body of 
 Christ. Having the body dictated to 
 by incompetent talent, or perhaps not 
 at all respecting the spiritual laws 
 of health, neither in nor outside the 
 church; it is merely a battle with 
 
SPIRITUAL -GIFTS 77 
 
 disease and a chance between lite 
 and' death regardless of all efforts 
 to cure or even remedy. 
 
 Such is the disordered state of 
 the body of Christ under the guid- 
 ance of an official mini^tsy. Heal- 
 ing either spiritual or literal is im- 
 possible except by meie chance that 
 these talents were elected, and such 
 even would soon be corrupted by the 
 honorable position of b ein^ an e- 
 jected officer. It is irresistable. 
 
 But nsuiitct the talenls of men 
 and wom'an by a personal ministry; 
 have members to fall into the line 
 of duty in their respective calling; 
 and the dictations and counsels for 
 the health of the body will be com- 
 plete. Then i # f any are sick physically 
 it is a small matter when in health 
 spiritually, but if such have sinned 
 the promise is by prayer and the an- 
 nointing of oil that they should be 
 forgiven, with the restoration of 
 health, at least spiritually. 
 
 it should not be understood that 
 the "gift of cures" iefer to the a- 
 nointing with oil by the eiders, as 
 commanded in James 5: 14, lb; but 
 a gift or calling in which certain 
 
78 ALL HAVE 
 
 members of the church will oper- 
 ate and though the operations are 
 not miraculous, they must be admit- 
 ted to be as necessary and entitled 
 to the same recognition as that of 
 auy other ^ gift or office that was 
 miraculously attended. 
 
 It is a favorite arguement with 
 the official ministry that every thing 
 is miraculous iu these gifts that tends 
 to support the personal ministry. 
 But for some reason the arguement 
 is never applied when a work of 
 this nature is to be attended to, that 
 comes under the elders office as in 
 James 5:i3,14. This shows the incon- 
 sistency and bigotry of those church 
 officers who so industriously work 
 the miraculous arguement and turn 
 right around and officiate in it. 
 
 The gift of healing may be ob- 
 served in the world surrounding us. 
 In ail communities are found char- 
 acters, to whom those who are in 
 trouble will readily approach and 
 tell their tales of weaknesses, diffi. 
 culties and woes because of their 
 sympathizing natures and comforting 
 dispositions. Such instances might 
 in every neighborhood be cited to 
 
SPIRITUAL GIFTS 78 
 
 illustrate this fact. Such will be the 
 case in the body of Chnst, when this 
 natural gift is brought into use by 
 abolishing the official ministry. 
 
 Evidently the haphazzard business 
 of an official mipistry is antagonistic 
 to the natural gift of healing. The 
 only way out for the official minis- 
 try, is to declare it miraculous and 
 forever past with the age of the a- 
 postles; but with this declaration, 
 away goes all those other gifts, even 
 prophesying which is that of general 
 instruction and preaching, the apos- 
 tles, Christ and the Holy Ghost; for 
 all were miraculously attended and 
 passed away with the age of the a- 
 postles. Such is the legitimate eon- 
 elusion when argued from the man- 
 made stiucture of an official min- 
 istry. 
 
 Helps. The official ministry claims 
 to have them. The claim is based 
 on acts 6: l--8,\vbere seven disciples 
 were chosen to do service that the a- 
 postles did themselves. These seven 
 brethren held a position next to the 
 apostles- Possibly it was a position 
 of elder or president which also was 
 the position of the apostles as notic- 
 
80 ALL HAVE 
 
 ed in 2 John 1. and 1 Pet. 5: 1. But 
 be that as it may, one thing is cer- 
 tain, there were no degrees or offices 
 between these seven chosen brethren 
 and that of the elders. But look at 
 the official method th^t has establish- 
 ed a first and second degree in the 
 ministry between these seven breth- 
 ren and the presidents. Now where 
 is their similarity? This shows their 
 claim of possessing those scriptural 
 helpers from this point as not being 
 in good faith. 
 
 Again, there is the account that 
 Stephen and Philip, two of the seven 
 preached; Acts 6: 8,9, 10, and 8; 5, 
 26, dn 1 21 : 8 ; and this without anv 
 election. But note that there was a 
 careful election of the seven for a 
 special work over which the apostles 
 themselves had presided. What does 
 this prove? It proves the doctrine 
 of a personal ministry, because they 
 were elected for a special work* 
 and yet they preached ; just what the 
 Savior exemplified and commanded 
 others to do, and what was enjoined 
 on the apostles, which they in turn 
 were to enjoin upon all others* 
 Therefore the claim that the official 
 
SPIRITUAL GIFTS 81 
 
 ministry fills the gift of helpers in 
 their deacons, whom they elect has 
 no similarity with the seven electsd 
 under consideration, neithar in the 
 station from which they are chosen, 
 nor the position they occupy after 
 being chosen. 
 
 Another claim of the official mir,- 
 istay that their deacons fill the plac^ 
 of helps, i« based on 1 Tim. 3: 8, 9, 10, 
 But here they have the same obsta- 
 cle to meet as in the foregoing claim. 
 Read from 1 Tim. 3: 1—10, those 
 helpers, ( ser vents more properly, ) it 
 will be discovered, are placed next to 
 the elder and placed there as the ready 
 assistant of the elder or president of 
 the congregation. But all are, and no 
 doubt were, men who preached and 
 taught, and otherwise proved them- 
 selves reputable, sincere, and men 
 worthy to be trusted in this service. 
 
 The gift of helpers in the person- 
 al ministry is a gift like any of those 
 other gifts under consideration. 
 There may be many helpers just as 
 there was a tendency at one time to 
 be "many teachers," (James 3: 1;) and 
 just as there could be many teachers 
 without being presidents, so also may 
 
82 ALL HATE 
 
 theie be many helpers and still not 
 be chosen to the office of assistant as 
 described in 1 Tim. third chapter. 
 But it must be born in mind, that just 
 as the office of a president is the "slave 
 of all;" so is the position of the dea- 
 con or assistant the "servant of all." 
 Either of these positions are. not read- 
 ily desired, because all of the freedom 
 of the Gospel is accorded alike to all, 
 whether in or outside those offices. 
 All the difference there is, if any, is 
 that these servants in their offices, 
 may have their freedom curtailed, 
 owing to the duties of the office. 
 
 The sphere of the helpers is an im- 
 portant one, aud may be illustrated 
 as follows: In the community where 
 a public house is being built, are car- 
 penters, masons, hodcarriers, stone- 
 cutters, quarrymen and the Scriptur- 
 al helpers. In the out set the force 
 in the quarry is not sufficent to the 
 demand. To meet this demand the 
 helpers operate there. Next there is 
 force lacking in stonecutting; the 
 helpers assist in that. Next, more 
 help is required in masoning; along 
 come the helpers and they assist there, 
 Hodcarriers are lacking; they shove 
 
SPIRITUAL GIFTS 83 
 
 the work along there; and so on all 
 through carpentering, painting and 
 plastering. 
 
 Precisely such talents and dis- 
 positions are found in society, and 
 they are of the most apt kind, and 
 exercise the keenest of judgment. 
 Now the society of God is a building 
 of God in which those various talents 
 are brought into play, as the apostles 
 have taught, and the conclusion there- 
 fore is reasonable as well as Scriptur- 
 al, that those helpers occupy and fill 
 their positions after this manner in 
 assisting in the ministry of the Gospel. 
 
 Governments. In the original it 
 reads directors. And this is far pre- 
 ferable. Governors, and govern- 
 ments, express too much authority, 
 and is not compatible with the spirit 
 of Christ. "Man who made me a 
 judge or divider over you?" (Luke 
 12:14.) and, "who art thou that judg- 
 est another mans servant ?"(Kom. 14: 
 4.) express a sentiment quite different 
 from that of government. 
 
 Directors, as chosen men in a 
 corporation, whom it is believed to 
 understand the will of the company 
 and are willing to guide its affairs 
 
84 ALL HAVE 
 
 accordingly; is what should be ex- 
 pected in the gift of directors re- 
 specting the will of God in his con- 
 gregation of people. 
 
 When it comes to that of govern- 
 ment with the official ministry, they 
 indeed have exercised such' a gift, 
 whether capable or not, and that to 
 an extent that despises the lenient 
 government of God by directors. And 
 it is in this gift as in most of the others 
 noticed; all executed by the hapbaz- 
 zard elected, or otherwise appointed 
 official, who never fails to show up 
 his authority, gift or no gift, calling 
 or no calling. As a consequence be- 
 hold the creeds and divisons in church- 
 es and Christendom generally. An- 
 other sin that follows this corruption 
 is the burrying of these talents, in pre- 
 venting those from acting who pos- 
 sessed the gift of directing the con- 
 gregation in sustaining the counsel 
 of God. Such gifts would come forth 
 in the personal ministry of the Gospel. 
 This gift is not an office, it is 
 like all the rest, one that is born in- 
 to the human family, and over which 
 church elections or hierarchies have 
 no more control than parents have 
 
SPIRITUAL GIFTS 8& 
 
 over the physiognomy of a child. 
 
 Diversities of tongues^ [languag- 
 es]. The method of an official min- 
 istry does not require such gifts as 
 are adapted to the study of the dif- 
 ferent languages. In its method it 
 contracts church extension so there 
 is no necessity of any labor outside 
 the sects of their native countries. 
 And with the division breeding meth- 
 od of an ofhcial ministry, there is 
 not much danger of their ever hav- 
 ing any necessity of the gilts in lan- 
 guages, since they will always find 
 sufficent employment in converting 
 their apostate brethren at home. 
 
 Should even the official ministry 
 wake up to the duty of saving souls 
 in foreign languages, under the system, 
 it would be but a rare chance that 
 they would find successful men in 
 the work; 1st. Because different lan- 
 guages are not attained by men of 
 the age that are generally considered 
 eligible to be elected to the ministry. 
 2nd. It takes years of study to com- 
 mit languages. 3rd. The m gifted in this; 
 study only are successful. 4th. The 
 gifted in this direction, as well as 
 those who have gifts in other direc- 
 
86 ALL HAVE 
 
 tions, will not spend years of their 
 youth in developing a gift upon the 
 uncertainties of being called at some- 
 time by some hierarchy or church 
 election to exercise in them. 5th. 
 These gifts are found only to obtain, 
 and be developed in tne individual 
 by practice in the public assembly, by 
 the young, in being, not only urged 
 as a privilege, but as a duty that is 
 owing to ijrod and humanity, to study 
 and develop their talents for the 
 promulgation of the Gospel of the Son 
 of God. 
 
 CHAPTER 9 
 
 SPIRITUAL GIFTS CONTINUED; 
 
 FIRST CORRINTHIANS 
 
 FOURTEENTH CHAPTER. 
 
 In the record that the apostle has 
 made regarding those personal gifts, 
 and that of exercising in them by 
 the members in the assembly, it seems, 
 that in the discussion of them in chap- 
 %et 12, that tbfe apostle breaks off sud- 
 denly in the- end of that chapter to 
 notice the great commandment of 
 love, as if fearful that the members 
 
CONTINUED, 87 
 
 might be wrought upon by this great 
 liberty (in that of exercising in their 
 talents publicly) ; that they might over- 
 look the great principle of love, by 
 which they must be governed in this 
 great liberty. Therefore the principle 
 of love is treated upon in chapter 13 
 as the governing power in all their 
 deliberations. Then in chapter 14 the 
 spiritual gifts are again continued, 
 setting forth in verse 1, that in 
 the governing and reigning virtue of 
 love urged in chapter 13, that that 
 however should not deprive them 
 from a desire in these gifts. Accord- 
 ingly we read; "Ardently persue love, 
 and be emulous of the spiritual gifts; 
 but rather that you may prophesy," 
 Evidently teaching that the members 
 are not to be deprived of the free 
 •exercise in these gifts, but while this 
 is the case they must not long after 
 those eminent or miraculously attend- 
 ed gifts, especially that one of speak- 
 ing different languages, and thereby 
 lose sight of, and pervert the natur- 
 al gifts and their purposes. There- 
 fore they are admonished according 
 to this in verses 2, 3, and 4. Then In 
 verse 5 the apostle permits, or even 
 
88 SPIRITUAL GIFTS 
 
 urged speaking in the different lan- 
 guages, but they must be used for 
 the general instruction of the assem- 
 bly, and for preaching the Gospel. 
 
 Then in verses 6 — 22 the apostle 
 shows the inconsistent time and use of 
 languages; when, where and the con- 
 ditions under which they may be used. 
 
 Now the point in particular, and 
 that which relates to the subject un- 
 der consideration is found in verses 
 23, 24. "if therefore the whole church 
 be come together into one place, and 
 all speak with tongues, and there 
 come in those that are unlearned, or 
 unbelievers, will they hot say that 
 ye are mad? But if all prophesy, 
 and there come in one that believeth 
 not, or one unlearned, he is convinc- 
 ed of all, he is judged of all." Those 
 who are not able to see the personal 
 ministry of the Gospel in this text, 
 certainly are compounded of some 
 matter foreign to the Scriptures. 
 
 Again in verse 26: "flow is it 
 then, brethren? When ye come to- 
 gether, everyone of you hath a psalm, 
 hath a doctrine, hath a tongue, hath 
 a revelation, hath an interpretation. 
 Let all things be done unto edinca- 
 
CONTINUED. 89 
 
 cation.'' 
 
 To edification. Who sees to this 
 matter? The clergy with some very 
 old folks who think it "very danger- 
 ous'' to let members speak in the as- 
 sembly. They understand how to ed- 
 ifv the church. They know it all. It 
 has been handed down to them 
 through a string of officials. 
 
 In verses 27-30 the spostle himself 
 outlines the course to pursue to at- 
 tain to the edification of the assem- 
 bly, placing restriction upon those 
 who perhaps labored in future predic- 
 tions and had tiresome discourses on 
 the prophesies of the Bible. It was 
 not to edification, nor fair that those 
 able men should take up all the time, 
 therefore they are restricted and ad- 
 monished that, "if any thing is reveal- 
 ed to another that sitteth by let the 
 first hold his peace." 
 
 It is as plain as any thing ever 
 recorded that it was the membership 
 of the church that exercised publically 
 in the cLuich. And as such is it 
 found again in ttis amplication in 
 verse 31: "For ye may all prophesy 
 one by one, that all may learn, and all 
 may be comforted." 
 
90 SPIRITUAL GIFTS 
 
 Is the force of this language per- 
 ceived? Language can not be plainer 
 to license all members to speak in the 
 public assembly. And to what pur- 
 pose was this liberality and exchange 
 of thoughts in the public assembly ? 
 The apostle himself says; that all 
 may learn. If all learn by exchange 
 of thoughts, which all should know is 
 a mighty truth, what is it to deprive 
 the members of this liberty ? Ignor- 
 ance; and in this is where Christen- 
 dom will find itself when once the offi- 
 cial ministry is abolished and 'are all 
 enlightened by the gifts God gave 
 to men. 
 
 Another result in this exchang- 
 ing of thoughts in the public assem- 
 bly is, that all may be comforted. 
 There is no real comfort where all are 
 strangers. In such company we move 
 by the dictation ol some one else, not 
 knowing just where we are nor whith- 
 er we are drifting, and about all the 
 comfort under such circumstances are 
 the rules and laws that surround us 
 with officers to enforce them. 
 
 This is about the comfort and se- 
 curity of the sects of Christendom. 
 This is no comfort at all compared 
 
CONTINUED. 91 
 
 with the knowledge that we move 
 wholly wilhin the bonds of Christian 
 fellowship, which are only ereated 
 and supported in the interchange of 
 Christian thoughts, even as it is indi- 
 cated in the verse under considera- 
 tion. 
 
 CHAPTER 10. 
 
 EVERY MAN A MINISTER. 
 
 "Who then is Paul, and who is A - 
 polios but ministers by whom ye believed, 
 even as the Lord gave to every man.'* 1 
 Cor. 3: 5. 
 
 In this scripture is found the most 
 positive testimony to support the doc- 
 trine of a personal ministry. It is so 
 positive that it is difficult to see how 
 an honest, loving child of God, that 
 desires and delights to be an hum- 
 ble and obedient follower of the Lord 
 can in the face of such testimony 
 still persist in the support of an of- 
 ficial ministry. There is no obscur- 
 ity in this scripture. But there is 
 sorne found in this connection that 
 seems a designed effort to abscure 
 and confuse this plain and positive 
 
92 EVERY ONE 
 
 language in support Qf a personal min- 
 istry. This is found in verse 9 fol- 
 lowing which is so perverted from the 
 original, that it would seem to sup- 
 port a clergy and laity in the church. 
 The common version reads: "For 
 we are laborers together with uod: 
 Ye are Gods husbandry, ye are Gods 
 building;'' Having the impression to 
 obtain that Paul and Apollos occupi- 
 ed a special appointment as co-work- 
 ers with God, while the church, or 
 the building, was that upon which 
 the officers were employed. 
 
 13ut the origiual reads quite dif- 
 ferent; as follows: '-For we are fel- 
 low-workers of God; a building of 
 God." This puts Paul and Apollos up- 
 on an equality with the members of 
 the chuich; agreeing with the text 
 where Paul and Apollos were minis- 
 ters by whom they belie vd, even as 
 tlie Lord gave to every man. 
 
 Of course the apostle is to be recog- 
 nized as a special instrument in the 
 hands of God, and as such he also re- 
 fers to himself in verse 10:— "Ac- 
 cording to the grace of God which 
 is given unto me, as a wise master- 
 builder, I have laid the foundation. 
 
A MINISTER 93 
 
 and another buiideth tbereon. But 
 let every man take heed how he 
 buiideth thereupon." In this refer- 
 ence of the apostle to "himself it will 
 be observed that Apollos is left out, 
 showing the special work and call 
 of Paul. 
 
 • It might be a question, what the 
 special work of Paul consisted in? 
 Answer: It consisted in the establish- 
 ment of the wonderous work of equal- 
 ity recorded in the text, where every 
 man is raised to the position of a 
 minister equal with the apostle. The 
 same may be noted in verte 10 where 
 the apostle terms the brethien as fel- 
 low workers. This corresponds, ex- 
 actly with the labors of the Master 
 with the twelve apostles. The apos- 
 tles could not understand, in the be- 
 ginning, how it was possible for the 
 kingdom to be established and contin- 
 ued without some sort of hierarchy, in 
 which some who are great will make 
 rules and execute them and take care 
 of the subjects. Now they are all 
 found for an equality in the kingdom 
 such as Christendom at present is a 
 stranger to. It is remarkable when 
 in various places in the original it is 
 
94 EVERY ONE 
 
 noted that the apostle adresses tie 
 members as co-workers in the glad 
 tidings. 
 
 "But let every man take heed how 
 he buildeth thereupon" '. This is a clean 
 cut-out of the official ministry. It 
 means every or any- member of the 
 church may build upon the founda- 
 tion without let or hinderance from 
 any set of men or officers of the 
 church. The only restriction being 
 made here is the caution that every 
 one takes heed how he builds there- 
 upon, for " every mans work shall be 
 made manifest: for tbe day shall de- 
 clare it, because it shall be revealed 
 by fire; and the fire shall try every 
 mans work of what sort it is." 
 
 There has been much speculation 
 with the official ministry, who the 
 builders could be; whether preachers 
 of other denominations, or preachers 
 within their own circle. But in tne 
 great freedom and liberty of a person- 
 al ministry all is made plain. Since 
 they are now relieved on this point 
 it might be profitable to raise an- 
 other query as follows: Since the 
 church of God throughout the Scrip- 
 tures is spoken of as a building and 
 
A MINISTER. 95 
 
 the temple of God : and, since it is uni- 
 versally reckoned by tbf c tgy that 
 there is no church without being of- 
 ficially organized; how is this build- 
 ing orgrnized? There would consid- 
 erable "smart Aleck/' (if not crazy,; 
 appear about the person that would 
 come around and propose to organize 
 a house, a barn, a mill or a factory. 
 Come, let military societies, the great 
 secret societies, and coi tions of 
 
 the world who must officers, 
 
 being held in tact, and accountable to 
 the laws of the land, have and use 
 the word organization. It is too high 
 sounding for the humble followers of 
 Christ. Better do away with such 
 combustible material in building 
 upon the "foundation." Somebody 
 might suffer a loss by "the fire*" 
 
 CHAPTER 11. 
 
 ABLE TO ADMOISH 
 ONE ANOTER 
 
 "And I myself also amperswaded of you, 
 my brethren., that ye also are full of good- 
 ness, filled with all knowledge, able also 
 to admonish one another. .Rom. 14:15. 
 
96 ABLE TO 
 
 This testimony plainly establish- 
 es the privilege and duty of exer- 
 cising publically in the Gospel. But 
 note on the other hand what may 
 be demanded of the official ministry 
 to meet this testimony and support 
 itself. This demand is plain, and 
 made in a few words. If they want 
 to meet it let t£em prove that the 
 apostle spoke only to church others 
 and not to members of the church in 
 this place. 
 
 Perhaps the better way out for 
 them in cuttrng off this liberty and 
 freedom from the members, would be 
 to sav, that the members are not 
 able to admonish one another, and 
 they would very near get us. But 
 if theyxwill expose our incompetence 
 in this manner we will also expose 
 the source of it. 
 
 We read of the time in ages past 
 when it was not advisable for the 
 laity to rea4 the scriptures at all. 
 The officers had them then sure e- 
 nongh. Is our condition of helpless- 
 ness not brought about after the 
 same manner? Prevent any practice 
 in public, discourage it as a duty, 
 and brand all such as matifest the 
 
ADMONISH. 97 
 
 desire to exercise, as being aspiring; 
 is a very successful method of sub- 
 duing the laity and holding them 
 in subjection. 
 
 It is a shame on us in this en- 
 lightened age, when congregations of 
 professing christains must depend 
 wholy and solely upon a few men 
 to have a meeting and call it one to ed- 
 ification for all, when one, and that 
 in most cases a dwarfed £Dd bigot- 
 ed spirit is to supply th.^ entertain- 
 ment where perhaps a dozen differ- 
 ent talents would be required to 
 Scripturally meet the demand. 
 
 The official minister of the Gospel 
 has been honored, and has been giv- 
 en audience and otherwise publically 
 dandled until the fundamental prin- 
 ciple of the fellowship of the Gospel 
 has been destroyed. We should blush 
 when we see that those early christ- 
 ians were able to admonish one an- 
 other. The introduction of the for- 
 eign system of an official ministry in- 
 to the Christam church is responsible 
 for all the ignorance, incompetence, 
 and beside the destruction of the 
 liberty of the Gopel. It should be a< 
 bolisbed; the sooner the better. 
 
98 ABLE TO 
 
 But some one argues that it is 
 only admonishing that is referred to 
 in the text, and this has always bee n 
 permitted, being fulfilled in private 
 meetings and conversations; and in 
 church counsels. This disposition 
 and liberty, (which is none at all, 
 merely to save the official system) re- 
 minds one of the liberty generally 
 granted to the deacons in the Chris- 
 tian churches, and particularly in 
 the Dunker church ; that is they might 
 admonish in meeting, where the offi- 
 cial minister is absent, but were for- 
 bidden to rise to their feet. See Min- 
 utes of Annual Councils 1835. Art. 15. 
 See this same decision reconfirmed 
 in 1868. Art. 11. This is an exam- 
 ple of the jealous care witb which 
 this worldly, man-made, and Komish 
 innovation has, and is still being 
 guarded. And after this twisty man- 
 ner, in order to save the custom, would 
 they make a disposition of the liberty 
 and duty set forth in the text. 
 
 Taking the turn that it means 
 simply admonishing, such as might 
 be given on any occasion of private- 
 ly meeting one another; and does not 
 refer to public exercises in the assem- 
 
ADMONISH. b9 
 
 bly is very far from honorable deal- 
 ing in tbe Scriptures of truth. Note 
 the definition of admonish: "To re 
 prove gently, To counsel against 
 wrong practices, To instruct, or di- 
 rect ; to inform." This even is part of 
 the WDrk of the president in the Chris- 
 tian assembly : — "But we entreat 
 you, brethren, to acknowuldge those 
 who toil among you, both presiding 
 over you in the Lord, and admonish- 
 ing you." 1 Thess. 5: 12 
 
 There are other testimonies that 
 admonishing anciently was practiced 
 by the disciples in the public assem- 
 bly. One such is found in Col. 3: 
 16:— "Let the word of the anointed 
 dwell in you richly; teaching and ad- 
 monishing each other in all wisdom ;in 
 psalms and hymns, in spiritual songs, 
 singing with gratitude in your hearts 
 to God." Here teaching in addition 
 to admonishing is commanded. There 
 is no getting around this. It is too 
 plain and positive. Evidently, all the 
 disciples took part in the delibera- 
 tions in the public assembly. 
 
 It will be noticed here that the 
 Original reads: Teaching and admon- 
 ishing in all wisdom, instead of teach- 
 
100 ABLE TO 
 
 ing and admonishing in psalms and 
 hymns and spiritual songs, as it reads 
 in the common Bible. But it is not 
 very difficult in catching on to, and 
 explaining these little mistakes. They 
 are but manifest weaknesses of the 
 clergy. You see it appears so much 
 more officious if this admonish- 
 ment is to be in psalms and hymns 
 and spiritual songs, and have us to 
 incline to the idea of an "elect" to 
 prate around, whom it is supposed 
 contains all th« wisdom. 
 
 Another, and still more positive 
 testimony that the grand doctrine of 
 a personal ministry was anciently 
 practiced in the assembly, is found 
 in Heb lo: 25;— "Not forsaking the 
 assembling of ourselves together, as 
 the manner of some is; but exhorting 
 one another; and so much the more, 
 as ye see the day approaching." 
 
 Here the disciples are command- 
 ed to exhort one another in the assem- 
 bly; and this, with the former scrip- 
 tures makes it plain that exhortation, 
 teaching, and admonishing was gener- 
 al among the Christians in their as- 
 semblies in tht days of the apostles. 
 
 In this passage *as well as all notic- 
 
ADMONISH. 10 1 
 
 ed heretofore, there is not the slight- 
 est hint that this work is to be done 
 by regularly elected, or appointed 
 ministers, who will be specially gifted 
 and endowed to perform these exhor- 
 tations, teachings and admonitions. 
 
 It may however not be amiss to 
 note here again, that there are those 
 who are selected and ordained by the 
 laying on of hands, to preside in the 
 congregation, similar to that which 
 all public and deliberative congregat- 
 ions subject themselves to, a pres- 
 ident and other necessary assistants 
 to conduct the deliberations and oth- 
 er business of the assembly. 
 
 The power of those however in 
 the assembly is no greater than the 
 power of the least member in the as- 
 sembly where the assembly proposes 
 to dictate and rule instead of having 
 a dictator. 
 
 The chief labor of those servants 
 is to get the sentiments in regard to 
 conducting the assembly orderly; as- 
 sisting those who are too timid and 
 put the brakes on those who would be 
 too forward, and see that the accom- 
 plished do their duty in carrying the 
 Gospel to outside appointments, and 
 
102 
 
 into new territory. 
 
 CHAPTER 12 
 
 NEEDED TO BE TAUGHT, 
 
 WHEN THEY SHOULD 
 
 HAVE BEEN ABLE 
 
 TO TEACH. 
 
 "For even when you ought, by this 
 time;, to be teachers, you again have need 
 cf one to teach you certain first elements 
 of the oracles of God; and have become 
 such as have need of milk, and not of 
 solid food. Every one however parta- 
 king of milk, is unskilled in the word 
 of righteousness; for he is an infant. 
 
 But solid food is for 'adults for those 
 
 possessing faculties, habitually exercised 
 for the discrimination ot both good and 
 evil." Heb.5: 12, 13, 14. 
 
 This is another of those positive tes- 
 timonies that permits the condemna- 
 tion of an official ministry. This text 
 itself is a fort that furnishes such 
 simple protection that the most* un- 
 skilled in the Word may defy the as- 
 sailants of the personal ministry. 
 
 It is not only unassailable as a 
 support to the personal doctrine, but 
 
ABLE TO TEACH. 103 
 
 if it means any thing, it has the offi- 
 cial ministry to hold the member- 
 ship in ignorance and in a degraded 
 position. They needed to be taught 
 when they should have been teach- 
 ers, which shears evidently, that while 
 they had this great freedom they 
 made but little, and in some instan- 
 ces no progress at all in qualifying 
 themselves in the work of the min- 
 istry. They, it must be admitted, 
 had no excuse tor yet being babes; 
 but we are forced to this state by 
 the innovation of electing men who 
 disgracefully keep old and young at 
 the bottle all the days of their lives. 
 Tbey had no excuse, it was simply 
 neglect. 
 
 It should not be understood that 
 the Hebrews, whom the apostie was 
 adressing, were universally neglect- 
 ful in their duty of the personal min- 
 istry of the Word. This is learned 
 in Heb.6: 10,11,12, which is in con- 
 nection with the passage under con- 
 sideration:— "For God is not un- 
 just, so as to be forgetful of your 
 work f and the love which you mani- 
 ltsted for his name, having served 
 the saints and are serving. But we 
 
104 SHOULD HA YE BEEN 
 
 earnestly desire each one of you to 
 show the same diligence for the full 
 completion of the hope to the end: 
 in orier that you may not become 
 sluggish, but imitators of those who 
 through faith and patient endurance 
 are inheriting the promise. " Thus 
 it is plainly seen that they were not 
 all neglectful in having served the 
 Saints, 
 
 Each one of you to show the same 
 diligence. In order that you may not 
 he sluggish. What does this diligence 
 consist in? That is the point exact- 
 ly. The official ministry of course 
 will say it means not to be sluggish 
 in serving the temporal wants of 
 the Saints; in order to shield their 
 worldly offices. But in this is where 
 issue is taken with them. It was 
 rather too much of this- world that 
 they were serving themselves with, 
 and no concern in making themselv- 
 es teachers of the things that belong 
 to the Kingdom. Read from Heb* 
 5 : 11, 12, 13, to Heb. 6 : 14, 15, 16,— rea d 
 it two or three times and be convinc- 
 ed that the latter has reference to the 
 same neglected service as that of 
 the former. The former quotation* 
 
ABLE TO TEACH. lo5 
 
 it is evident, has reference to that of 
 the ministry,and the latter being writ- 
 ten in the same connection without 
 any change of the subject, establish- 
 es the idea ot a personal ministry 
 here again. 
 
 Throughout the Scripturfs where 
 teachers and teaching is referred to, 
 reference is had to the same kind of 
 labor that the apostle refers to here 
 in the neglect of the Hebrew breth- 
 ren. A further observation that 
 might be made also, is, that there is 
 no difference in preaching and teach- 
 ing so far as the advancement of the 
 Kingdom is concerned, nor difference 
 of rank in those engaged in the call- 
 ing; all the difference there is, some tal- 
 ents are adapted to teaching, others to 
 preaching, and in some placeb in the 
 Scriptures, as for instance in the text 
 under consideration, teaching may 
 also included preaching. 
 
 When Christ taught his disciples 
 how to pray, to preach, and baptize 
 and institute the ordinances of a sup- 
 per, communion and feetwashing, He 
 was teaching the kingdom of God. 
 When the Lord preached the sermon 
 on the mount, He preaahed the king- 
 
106 SHOULD HAVE BEEN 
 
 dorn of God, 
 
 When Paul and liarriabas went 
 down to Antioch, they may have 
 pieached. but they did go there as 
 teachers, for what was the use for 
 tbein to waste time and spend "a 
 whole year" in one place where they 
 had received the Gospel and were 
 baptized without their aid? The con- 
 clusion is that they went there to 
 train and practice the disciples in the 
 Gospel and make them competent in 
 ••serving the saints," and have them 
 in turn carry the Gospel to the world 
 and baptize those believing, as those 
 disciples did who were taught bv the 
 Lord and the apostles, and who by 
 persecution were driven from Jeru- 
 salem, brought the Gospel to them. 
 
 Therefore it is reasonable to con- 
 clude their work to have consisted 
 in qualifying those disciples for the 
 work ot the ministry. Teaching, is 
 to educate, and educate is to bring 
 up; to cultivate and discipline the var- 
 ious powers of the mind, Teaching 
 applies to the communication of 
 knowledge. — Webster. 
 
 To the reasonable iniLd it is plain 
 that this sort of testimony is meant 
 
ABLE TO TEACH. 107 
 
 in the places where refference is made 
 to the subject. But tb** point in par- 
 ticular is the positive terms, in the 
 Scriptures under consideration, with 
 which the apostle enjoins it upon the 
 disciples to discipline their minds 
 in this service. Notice; "For even 
 when you ought, by this time to be 
 teachers, you again have need of one 
 to teach you." Notice again the eu- 
 logy of the apostle in those who have 
 been faithful in this matter: "For God 
 is not unjust, so as to be forgetful of 
 your work and the love which you 
 manifested for bis name, having serv- 
 ed the saints, and are serving." Evi- 
 dently, showing in the first rebuke, 
 though it was general, it was not ap- 
 plicable to all. Now comes the in- 
 junction upon those who might be- 
 come sluggish in the matter:— "But 
 we earnestly desire each one of you 
 to show the same diligence for the 
 full completion of the hope to the 
 end: in order that you may not be- 
 come sluggish." 
 
 This is another example of how 
 faithful all things wer8 enjoined 
 upon the disciples as the Lord en- 
 joined it upon the apostles in the 
 
10 £ SHOULD HAVE BEEN 
 
 wmmissioo; having a perfect harmo- 
 ny lo nln all through the Scriptures; 
 being prosecuted after the manner 
 that it was taught and exemplified 
 by the Lord and his apostles. 
 
 In view of this personal duty ot 
 the members preparing themselves 
 to minister in, and propagate the 
 Gospel, the method of an official min- 
 istry presents itself, not only as an in- 
 novation, but an imposition, and an 
 assumption of worldly arrogance and 
 authority in the church, that is every- 
 where in lhe Scriptures denounced as 
 at enmity and antagonistic to the 
 kingdom of Christ. Moreover in the 
 light- of such individual responsibility 
 in order to sustain and propagate the 
 Gospel; the official institution is not 
 only a fault, but a serious error,in this 
 that it monopolizes the things that be- 
 long to the kingdom of God, and that 
 often by vicious and hotheaded men, 
 full of hate and sectional ideas that 
 lead into strifes and divisions, where- 
 as if this personal authority was abol- 
 ished which would reduce such fire- 
 brands to the level of all, the church 
 would, by common sense reasoning 
 soon become united into one body 
 
. ABLE TO TEACH. 109 
 
 upon the plain teaching and interpre- 
 tation of the Holy Scriptures. 
 
 CHAPTER 13 
 
 COMMANDED TO GIVE HEED 
 WHEN URGED TO RREACH. 
 
 *' Quench not the spirit; despise not 
 prophesying. " 1 Thess. 5119, 20. 
 
 Several things are plainly taught 
 here. Evidently in the first part of 
 tha text, the Spirit is to urge upon 
 us some kind of action ; and the reas- 
 onable conclusion is, that n is min- 
 istering our gifts to one another in 
 the public assembly. In fact it may 
 positively be asserted that such is 
 the proper reference until some bet- 
 ter explanation is given; and this 
 is very difficult to do when it is tak- 
 en into consideration that this, like 
 all other cases is approved by action ; 
 since by action only is expression of 
 approval or disaproval, obedience or 
 disobedience made to any dealings in 
 this life. And therefore when an 
 action is sought to the command, not 
 to quench the spirit, it must have re- 
 ference to that of communicating in 
 
JtiO GIVE HEED WHEN, EOT. 
 
 the pubhc assembly. This conclu- 
 sion is also supported in the latter 
 part of the text, — si despise not pro- 
 phesying. The admonish ib en t being 
 intended, that as the Spirit would 
 urge them to sppak in the assembly, 
 they should not, as has been noticed 
 heretofore, long after some eminent 
 gift or position to the neglect of the 
 natural and most useful gift, — gen- 
 eral preaching. 
 
 That there was a disposition among 
 the disciples to desire the more em- 
 inent gifts, has already been observed 
 in the writing of the apostle, against 
 that of the desire of speaking in dif- 
 ferent languages. This same weak- 
 ness in the disciples is hinted at in 
 James 3:1;— "My brethren be not 
 raanv teaehprs, knowing that we shall 
 receive the greater judgment." This 
 plainly shows that all these callings 
 were open to be engaged in by anyone, 
 and therefore the admonishment in 
 the text, not to despise prophesying, — 
 general preaching; the gift of most 
 general use. 
 
 How beautifully the Scriptures har- 
 monize on the personal ministry, when 
 we put away our preconceived ideas. 
 
Ill 
 
 CHAPTER 14. 
 
 COMMANDED TO MTKISTER 
 OUR GIFTS TO ONE ANOTHER. 
 
 "As every one hath received the gift 
 even so minister the same one to another, 
 as good stewards of the manifold grace of 
 Qod. If any man speak, let him speak as 
 the oracles of God: if any man minister, 
 let him do it as of the ability that Qod 
 giveth: that God in all things may be glo- 
 rified through Jesus Christ, to whom be 
 praise and dominion forever and ever, 
 Amen." 1 Pet. 4: lO, 11. 
 
 This passage of Scripture, requir- 
 es no explanation to support the in- 
 dividual duty of ministering public- 
 ally in the Gospel. All the explan- 
 ation comes in on the other side. 
 How the clergy would explain this 
 so as to prohibit the members from 
 exercising their gifts, and continue 
 the practice of electing and support- 
 ing a ministry is not so readily un- 
 derstood. It is difficult even to think 
 of a loose arguement so that it might 
 be used to effect this 
 
 Mr. Barnes believes in a regular- 
 iyau thorized ininistry by and for the 
 
112 COMMANDED to 
 
 church. He says the gift in verse 10, 
 "seems to refer to every kind of en- 
 dowment by which we can do good 
 to others, especially every kind of 
 qualification furnished by religion by 
 which we can help others. It does 
 not refer here particularly to the min- 
 istry of the Word — though it is ap- 
 plicable to that and includes that — 
 but to all the graces by which we 
 can contribute to the welfare of oth- 
 ers." 
 
 There is no afguement in this note 
 of this expositor against an applica- 
 tion of this to support a personal min- 
 iaty ; it is even to the contrary ; wat- 
 er on the wheel of the personal doc- 
 trine, as the saying goes, in the ad- 
 mission that "it is applicable to that 
 and includes that." So far as "do- 
 ing good to others" is concerned, that 
 hat* no weight at all in preventing 
 an application to the personal doc- 
 trine. If any difference it would rath- 
 er more be expected to receive good 
 from men professing to be ministers 
 of the Gospel than others. This 
 would leave the comment of this great 
 man altogether favoring the person- 
 al doctrine. 
 
MINISTER OTJK GIFTS. 113 
 
 Whei) cur al le expositor comes to 
 the words; (verse ll,) "If any man 
 speak," he admits that it refers here 
 particularly to the office of the min- 
 istry. Of course in this we all agree, 
 and it is a pleasant agreement, for it 
 fully and completely grants and sus- 
 tains the personal ministry and that 
 by an opponent of the doctrine. What 
 better evidence could anyone ask! 
 
 As plain as this Scripture Is, it 
 will however hardly be acceptable to 
 the elected clergy. A deaf ear will 
 likely be turned to it like all the rest 
 of the passages thus far noticed, as 
 well as those that will be noticed fur- 
 ther on. 
 
 There would be no difficulty in 
 bringing the force of this passage in- 
 to play if it were to read after the 
 following manner: "As every ?n\nis- 
 ter hath received the gift so minis- 
 ter the same to the church, as good 
 stewards of the manifold grace of 
 God." If such an expression could 
 be found in the Bible, our ministers 
 would have us to catch on in a hur- 
 ry. But not one plain positive scrip- 
 ture can be found in the New Testa- 
 ment that supports the idea that min- 
 
i 14 COMMANDED TO 
 
 istering in the Gospel is an office to 
 which men are either elected or ap- 
 pointed by the ohurch or by any oth- 
 er parties of men. 
 
 One plain passage for electing 
 men to minister in the Gospel would 
 send the personal doctrine to the ditch 
 with the support it would receive on 
 that side because of its popularity. 
 But even several dozen, when custom 
 acid usage is against an idea scarcely 
 seem sufficient backing to break their 
 popularity. 
 
 Custom and usages in the church 
 are like the styles of fashion in the 
 wprld, they go and come at their pleas- 
 ure and that generally by the approv- 
 al of all. But when once they have 
 departed, then we see our folly, then 
 we would even be ashamed any long- 
 er to be caught in their foolish array. 
 So it is with the customs and usages 
 under which we have been reared in 
 church society. We will even hold 
 onto them in the face of better 
 light and knowledgd. 
 
 But the sword is raised on the 
 Romish innovation and custom now 
 prevailing of electing men to minis- 
 ter in the Gospel, and demanding all 
 
MINISTER OUR GIFTS. 115 
 
 others to stay in silence, and every- 
 one is warned to look out if they don't 
 want to get hurt. If the personal 
 doctrine is the truth it had better be 
 regarded. "Whosoever shall fall up- 
 on this stone shall be broken : but on 
 whosoever it shall fall, it will grind 
 him to powder." Matt. 21: 44. 
 
 CHAPTER 15. 
 
 RECOGNITION OF THE DISCI- 
 PLES AS MINISTERS AND CO- 
 LABORERS WITH THE APOSTLE. 
 
 "But all things are irom that God who 
 has reconciled us to himself through Jesus 
 Christ, and has given to us the ministry of 
 the reconciliation; namely, that God was 
 by Christ reconciling the world to himself, 
 not counting to them their offences; and has 
 deposited with us the word of the reconcil- 
 iation. On behalf of Christ, therefore, we 
 are ambassadors; as if God were inviting 
 throueh us, we entreat, on behalf of Cnrist 
 — be ye reconciled to God." 2Cor. 5: 18, 
 19, 20. 
 
 Note: The apostle says; "God who 
 has reconciled us ;" that is the apostle 
 including the church. Again, "Has 
 given to us the ministry." That 
 
f 16 GO-LABORERS WITH 
 
 means, to the apostle including the 
 church. Again, "Ha<? deposited with 
 us the Word of the reconciliation," 
 of course including the church. 
 Again, "we* are ambassadors. " This 
 also includes the church. 
 
 It would be a bold assertion, and 
 without foundation to say that the 
 apostle here is speaking to a select 
 body of the church when he is writ- 
 ing to "the church of God which is 
 at Corinth, with all the Saints which 
 are in all Achaia. 2 Cor. 1:1. 
 
 It would be no less weak and ig- 
 norant to say that the apostle is use- 
 ing the word "us" for courtesy sake; 
 for it would be liable to deceive the 
 church, in impressing the Saints, that 
 they had a part in the reconciliation 
 and ambassadorship for Christ when 
 tins was not the case at all. 
 
 To put the text into a light to 
 favor the official ministry it should 
 read as follows: "But all things are 
 of God who hath reconciled the min- 
 isters to himself." Or to mean only 
 the apostle, it should read that he was 
 reconciled to God, Again, "Has giv- 
 ea to the ministers the ministry of 
 the reconciliatipn." 
 
THE AP03TLE. 117 
 
 Such reading, of course, would 
 make the ministers the ambassadors 
 for Christ. But sucb an exposition 
 would never do, for it would be a- 
 bout equal to saying that the church 
 at Corinth and the Saints in all A- 
 chaia were not reconciled to God, 
 and that God has a certain class of 
 chosen men who are reconciled to 
 God, to keep them reconciled. Verilv 
 this is the nature of a?i official min- 
 istry. When sounded to the bottom 
 it is priest craft pure and simple. 
 Such dispositions of the Scriptures 
 would exalt a certain class and de- 
 grade the church of God which is "a 
 pillar and foundation of the truth.*' 
 
 But let ».is follow the apostle on 
 the same subject in the next chapter, 
 which is also connected with those 
 passages that have just been noticed. 
 "And being alse co-laborers W3 exh<>rt 
 you not to receive the favor of God in 
 ,vain." 2 Cor. 6; L 
 
 Here the apostle terms the Saints 
 co-laborers if it be the fact that he is 
 speaking to the church at Corinth 
 and to all the Saints in A^haia, which 
 is a fact that will not fee attempted 
 to be denied. 
 
118 CO -LABORERS WITH 
 
 But now for the proof that this co- 
 laboring had reference to the ministry 
 it is only necessary to pass to vers- 
 es 3, 4:— "Giving no offense chat the 
 ministry is uot blamed; but in every- 
 thing establishing ourselves as Gods 
 servants, by much patient endurance 
 in afflictions, in necessities, in watch- 
 logs, in fasting «&V." This is plain 
 and positive in its reference and ap^ 
 plication to the Saints. 
 
 It should also be noticed that this 
 patient endurance in these things is 
 not, as it is urged by the official party, 
 preaching. But is that which estab- 
 lishes them as miniscers of God. This 
 knocks that old arguement, of which 
 we are admonished, and have heard 
 from infancy ; that all are preachers in 
 private conversation and conduct. But 
 it evidently is not the case that good 
 conduct in the disciples makes them 
 preachers. Good conduct and minis- 
 tering in the Gospel are two things, 
 and the apostle has said in the fore- 
 going that good conduct will fit the 
 Saint to preach the Gospel. And it 
 is equally as plain that an honest and 
 exemplary life m patience, peace and 
 conversation is all that is required 
 
THE APOSTLE. 119 
 
 and the only qualification that is re- 
 quired to tit the Christian professors 
 for the duty Gf ministering publicaJ- 
 ly in the Gospel. 
 
 These unreasonable bands, that 
 when Saints fill these qualities in life 
 and yet are by an official ministry re- 
 quired to sit in silence all the days of 
 their lives, however much they are 
 urged and would delight in public ad- 
 monishment joiust be removed and the 
 ancient method be applied to make 
 spiritual progress and prosperity. 
 
 It is not out of order here to more 
 closely notice the common arguement 
 that good conduct and supporting 
 the oflicial ministry is preaching the 
 Gospel. Is good conduct and preach- 
 ing the Gospel two different things? 
 Answered no. Then for arguement 
 sake it is granted that good conduct 
 is preaching the GospeL Very well, 
 if good conduct is preaching, preach- 
 ing in turn should count for good 
 conduct. Then why, if there is no dif- 
 ference have the institution of call- 
 ing men to preach, and be so incon- 
 sistent and create such a domineering 
 position in the church? Why go to 
 all this trouble for holding elections 
 
120 CO-LABOKERS WITH 
 
 and bar such as would desire to aud- 
 ibly and publically speak to the peo- 
 ple? An honest christian professor 
 that believed that there is no dif- 
 ference in good conduct and preach- 
 ing should live consistently by it. 
 Again, if conduct is preacing, preach- 
 ing is conduct; and if there is no dif- 
 ference in these two virtues Script- 
 urally, then the man that preaches by 
 good conduct does not necessarily 
 have to appear before the church in 
 public admonition and general in- 
 struction. Of course not. Yery well. 
 Then if there is no difference in these 
 two virtues !Scripturally,and the keep- 
 ing of one, counts for the others, ("for 
 it is a poor rule that does not work 
 both ways") the person who preaches 
 publically does not necessarily re- 
 quire good conduct if the keep- 
 ing of one answers for the other, he 
 can do what he pleases and still is 
 a good and true minister of the Gos- 
 pel. Sueb are the corrupt conclu- 
 sions that we may argue when man 
 goes to figure by perversion for his 
 own views and notion of things. Ed- 
 ucated as many of the preachers are 
 at this day they should be ashamed 
 
THE APOSTLE. 121 
 
 of themselves in advancing such ar- 
 guments. 
 
 Preaching by supporting the preach- 
 er. This is argued as equal to preach- 
 ing. If supporting preachers makes 
 those who give or their money and 
 meat to the family of the man who 
 preaches; scriptural preachers, then 
 it is a very easy thing to be a preach- 
 er ot the Gospel; for the money and 
 meat of liars, thieves, drunkards and 
 hypocrites, wil\ if giv^n to a preacher 
 be equally as effectual as that of a 
 Saint; and if these classes can be 
 preachers, preacheis may be liars 
 drunkards and hypocrites. This is the 
 same disposition and applitd by the 
 same rule. They say it is not right 
 to mix things up this way. Well then 
 why don't they cease this mixing? 
 
 Such are the legitimate conclusions 
 that may be drawn from this pop- 
 ular but ignorant and light minded 
 way of handling and dealing in the 
 Word of God. The right way is not 
 to pervert language and its com- 
 mon usage in the first place, and let 
 preaching mean preaching, and good 
 conduct which qualifies men to 
 preach, mean good conduct and noiii- 
 
122 COLAUOREBS WITH 
 
 ing else; and giving -to those who 
 might be making more sacrifices than 
 others, still mean giving and noth- 
 ing el&e. By such perversions in lan- 
 guage, if it is permitted, anything can 
 be established and prove n by the Word 
 of God. Better cease this. 
 
 Having now noticed and estab- 
 lished 'the personal ministry from 
 those passages, 2 Cor. 5: 18 to chapter 
 6:5, — it follows as proper and right 
 to accept all passages where the plur- 
 al we and us are used with propriety 
 in the application of the disciples en- 
 gaging in the ministry. According- 
 ly ii reads in 2 Cor. 3: 6, "Who also 
 hath made 'us able ministers cf the 
 new Testament; not of the lettei but 
 of the spirit, for the letter killetb, 
 but the spirit giveth life." Then the 
 glories of "The ministration of death" 
 and that of life is being discussed in 
 this connection in verses 7—16, when 
 in verse 17 reference is again had to 
 that learned in verse 6 about all be- 
 ing made able ministers, and freedom 
 in the Gospel, which reads: "JS'ow the 
 Lord is that spirit: and where the 
 spirit of the Lord is there is liberty." 
 
 Then the same subject is contin- 
 
1 
 
 THE APOSTLE . 123 
 
 ued in 2 Cor. 4: 1, in these words: 
 "Therefore seeiug that we have re- 
 ceived this ministry, as we have re- 
 ceived mercy, we faint not, but have 
 renounced the hidden things of dis- 
 honesty, not walking in craftiness, 
 nor handling the Word of God de- 
 ceitfully; but by manifestation of the 
 truth commending ourselves to every 
 mans conscience in the sight of God." 
 This being addressed to the dis- 
 ciples and in direct connection with 
 the foregoing liberty and glorious 
 ministration of the Gospel of which 
 the apostle s>id they were made able 
 ininistersns additional evidence that 
 the apostle in these things had re* 
 ference to a personal ministry by the 
 disciples, and as such was establish* 
 ed in the Christian chuich. 
 
 CHAPTEE 16 
 
 A CLERGYMAN'S BIBLE. 
 
 "And he gave indeed the apostles, 
 and the prophets, and the evangelists, 
 K and shepherds and teachers, for the conv 
 plete qualification of the saints foi v the 
 work of service, in order to the building 
 
124 A CLERGYMAN'S 
 
 lip of the body of the anointed one." Eph. 
 4: n,12. 
 
 It will be noticed that in quite a 
 number of places our common Bible 
 varies coisidenbly from the origin- 
 al, specially as it relates to the per- 
 sonal ministry. This is particularly 
 manifest in the text when it is com- 
 pared. While the text is direct to 
 the point that those different gifts 
 are for to qualify the Saints in the 
 ministry, in order that they may ed- 
 ify one another, there is no such idea 
 to b« drawn from the common Bible. 
 The difference is, when the sense of 
 the text in the common Bible, as it 
 is punctuated is set foith, it con- 
 veys the idea definitely that those 
 gifts were given "for the perfecting 
 of the saints," only, but does not say 
 in what. But it is also evident that 
 it is not in that or the ministry as 
 it reads in the original, for in the 
 next sentence in the common Bible 
 it reads that those gifts were given, 
 "for the work of the ministry," which 
 would, and does readily apply itself 
 to an official ministry, and would be 
 a splendid support to the ministeri- 
 al meetings. Further then it fast- 
 
BIBLE. 125 
 
 ens this as the correct impression by 
 saying that those gifts w^re given 
 "for the edifying of the body of 
 Christ/' This is the very reverse 
 as it is taught in the original text* 
 
 The text, as it reads in the com- 
 mon J3ible may indeed ba termed a 
 clergyman's text. And with so many 
 of these errors, specially as they re- 
 late to the subject of the ministry 
 of the Gospel, the King James trans- 
 lation might be termed a clergyman's 
 Bible. 
 
 It is a Scriptural commandment 
 to "prove all things and hold fast to 
 that which is good," and to '-judge 
 righteous judgement." To prove 
 these things and bring a righteous 
 judgment to bear upon th@ f 3e seem- 
 ingly designed faults let the text as 
 it stands in each book be prooved tyy 
 a righteous test. Suppose the text 
 as it stands in the c3mtao«i Bible was 
 translated from Greek manuscripts 
 in the fourth century t and an official 
 ministry had been based upon it, hav- 
 ing an additional support of many 
 other Scriptural testirncuies in the 
 same translation, such as are found 
 throughout the scriptures in favor of 
 
126 A clergyman's 
 
 a personal ministry: Now, here comes 
 a person will) a Scripture after ihe 
 manner of the text above, declaring 
 the official ministry corrupt since the 
 way it reads, it is urged, the church 
 members are to be qualified and be 
 the ministers instead of an official 
 ministry. Accordingly, reasonable 
 men, to prove this new discovery will 
 demand from whence the authority 
 of this Scripture? yVilla righeous judg- 
 ment not immediately be fixed upon 
 his reply that it is from a Greek man- 
 uscript dated iu the fifteenth cent- 
 ury ? By a reversal is the way to 
 prove things and judge a righteous 
 judgment, and if the clergy are inclin- 
 ed to receive it they can themselves ap- 
 ply it to their unscriptural position. 
 In the same manner may all the texts 
 be judged that relate themselves to 
 the subject. 
 
 This same dodging dispositon is 
 manifest, in Eph. 3: 9. In the original 
 it reads: "Even to inlighten all as to 
 what is the administration of that 
 secret. " Compare this with the com- 
 mon Bible and it will be observed 
 that while iLe text definitely refers 
 to all being enlightened in the minis* 
 
BIBLE. J27 
 
 try of the Word ; the com en on trans- 
 lation does not convey any such an 
 idea. 
 
 Again, in the same chapter, vers- 
 es 10, 11, 12, it reads: "In order that 
 now may be made kmown to the gov- 
 ernments and to the authorities in 
 the heavenlies, through the congrega- 
 tion the much diversified wisdom of 
 God, According to a plan of the ages 
 which he formed for the Anointed 
 Jesus our Lord, by whom we have 
 this freedom of speech." Here it is 
 stated in positive language that the 
 Gospel is to be preached to the gov- 
 ernments and authorities in the heav- 
 enlies through the congregation by its 
 diversified wisdom; by 8 freedom of 
 speech* 
 
 But turn to our common translation 
 and there is not a thought of this kind 
 would enter the mind, that is, that of 
 the congregation qualifying itself in 
 such duties, and enjoy a freedom of 
 speech. 
 
 The text with those Scriptures 
 noticed here are not the only Script- 
 ures in which this seemmg attempt is 
 made to obscure the liberty of the 
 Gospel. When the texts that are ap- 
 
128 A CLEROYMANS BIBLE. 
 
 plied to the support of a personal min- 
 istry are compared it will be dis- 
 covered throughout the Scriptures. 
 The failing of the common transla- 
 tion is hardly a subject of the char- 
 ity that is owing to ordinary fail- 
 ings. If light continues to flow in 
 upon honest and sincere thinkers 
 who will seek for the earliest man- 
 uscripts of the Bible as naturally as 
 the rich lead is followed to the gold 
 mine, the King James translation 
 will yet stand a good chance to in- 
 herit the name of being the clergy- 
 mans Bible. 
 
 CHAPTER 17. 
 
 HARMONY OF OTHER 
 SCRIPTURES. 
 
 Tfne Scriptures abound with har- 
 monious passages upon the subject 
 of a personal ministry. Even Script- 
 ures that have been thought to sup- 
 port the official ministry are equally 
 if not more appropriately applicable 
 in the system of a personal minis- 
 try of the G spel. Such for instance 
 is 1 Cor. 9:14. "Those who publish 
 
OTHER SCRIPTURES 12$ 
 
 the glad tidings, to live by the glad 
 tidings." 
 
 The conclusion that since men are 
 to live by publishing the Gospel there* 
 fore they must be elected, is not reas- 
 onable, for, men may be justifiable in 
 such a claim without any election. 
 And more especially is this a fact 
 since the scriptures abound with the 
 doctrine of a personal ministry which 
 naturally brings with it inequality 
 of sacrifices. 
 
 While the inequality in sacrifice 
 may not be quite so great under the 
 personal ministry as that of the offi- 
 cial, yet it will exist even as it did 
 in the time of the apostles when they 
 were traveling from place to place 
 teaching and establishing congrega- 
 tions. It should not be expected that 
 this be done without^expense although 
 Paul did it. 
 
 It must be recollected that since 
 the world will always be subject to 
 conversion and growth in the devel» 
 opment of the gifts that God gave 
 to man, consequently there must al- 
 ways be a greater sacrifice upon a 
 certain part of the disciples; accord- 
 ingly we have scriptures to meet the 
 
1 30" H A R M O NY OF 
 
 ca?e. In Rom. 12: 8, where diligence 
 is urged in reference to personal gifts, 
 we read: "The one giving with sim- 
 plici y." Haying reference to the 
 same &3 Gal. 6; 6. "Let the person be- 
 ing taught the Word communicate 
 [give] to the instructor." 
 
 That fche Scriptures teach a meth- 
 od of advancing the congregation in 
 the knowledge of the Gospel after 
 the manner of any deliberative as- 
 sembly where knowledge is sought 
 and ideas exchanged by subjecting 
 theniseives to the enactments of the 
 assembly and enforced by a president, 
 is plainly inferred from 1 Tim. 5: 17. 
 •'L6t the elders who preside well be 
 esteemed worthy of double honor, es- 
 pecially those who toil in word and 
 teaching." 
 
 Iloro are elders that preside in 
 the public assembly that do not 
 preach or teach and yet are appoint- 
 ed to th? important position of eld- 
 er— overseer. This shows that there 
 are those in the congregation who 
 held this office yet never travel and 
 preach but preside in the public as- 
 sembly. Showing conclusively that 
 there are those, who if they are lov- 
 
OTHER SCRIPTURES. 131 
 
 ed by all, have sacrifices lo make for 
 all, especially those who, beside this 
 presiding in the assembly, go out and 
 toil in preaching. The personal sac- 
 rifices of those elders no doubt was 
 very great in order to regulate the 
 members in conduct and manners 
 and speaking in the right kind of a 
 spirit and to see that sound doctrine 
 was advocated in the assembly. This 
 isevidtnt from ITim.l: 3, where Paul 
 charges Timothy to "remain still at 
 Ephesus, as I intreated thee, when de- 
 parting for Macedonia, so that thou 
 mayest charge some not to teach dif- 
 ferently." Again in Gal 1: 6, 7. "I 
 am astonished that you have so quick- 
 ly turned away from him who call- 
 ed you by the favor of Christ to oth- 
 er glad tidings; not that there are 
 any other; but there are certain per- 
 sons who are troubling you, and wish" 
 ing to subvert the glad tidings of 
 the anointed." 
 
 Why did they not, according to 
 the present order of church power, 
 expel, or at least take the offices from 
 those certain persons^ Simply be- 
 cause expelling from the church, as 
 well as electing to preach was not 
 
£82 HARMONY OF 
 
 established in the church. 
 
 Again, Titus 1: 10, 11; is another 
 evidence that it was a "free pitch in, 5 * 
 in that of promulgating the Gospel 
 in the apostolic age;— "For there are 
 many unruly persons, foolish talkers 
 and deceivers, especially those of the 
 circumcision; whom it is necessary 
 to silence; who overturn whole fami- 
 lies, teaching for sordid gain what is 
 not proper." 
 
 Evidently there was a class of 
 feeacaers in the church who even made 
 their charges for teaching. It would 
 actually seem that they had something 
 gotten up after the plan of the official 
 ministry, since they taught for sordid 
 
 If there had been such a thing as 
 a regularly appointed or elected min- 
 istry established by the apostles there 
 would have been, in these instances 
 ail the occasion in the world 
 to say something about it. Pshaw* 
 there was no such a thing in the days 
 of the apostle unless it was with those 
 «*sordid gain" teachers. 
 
 There is no excuse or reason in 
 the world why in all these cases the 
 apostles should not in some way refer 
 
 
OTHER SCRIPTURES. 133 
 
 to some official violation that should 
 be officially corrected if such were in- 
 tended* It certainly was not because 
 the inspired apostles were stupid men 
 and did not take of the ambitious spir- 
 it of ruling and governing, This is 
 natural in most all inen,and that was 
 the bent of their minds in their early 
 calling to the apostleship; even as it 
 has been made evident in their at- 
 tempt to silence the Lone disciple 
 whom they saw, as tney thought, work- 
 ing without being properly authorized. 
 Now when in the divine records 
 it is read at much later dates that the 
 minds of the apostles are practically 
 changed and the natural order of gov- 
 ernment practically reversed ;— offic- 
 ious men even running the church 
 for pay, the apostles not able to do 
 anything more than to reprove it; 
 Christendom it would seem should be- 
 gin to think upon the error of their 
 worldly church governments and re- 
 turn to the apostolic spirit of Christ- 
 ianity. There is a wonderful lesson 
 in the acts of the apostle John, who 
 so early was ready to execute this 
 worldly authority but afterwards had 
 his fellowship threatened by those 
 
134 HARMONY OF 
 
 officious fellows as may be read in 
 3 John. 
 
 Jf the apostles would have had 
 any institution of an official charac- 
 ter they would have called the church 
 together and silenced them or sus- 
 pended fellowship with those breth- 
 ren altogether after the manner that 
 we do. Evidently those methods of 
 church government as we call itwere 
 not in force in the days of the apos- 
 tles. VVhat then was the remedy? 
 Titus 1 : 13 says. "Therefore reprove 
 them severly, so that they may be 
 sound in the faith." 
 The method by which to regulate the 
 disorderly is plainly perscribed here; 
 argue them into sound doctrine. And 
 if there are those who will not be ar- 
 gued into the right, and the congrega- 
 tion is conscious of disorders, it is 
 an easy matter to discipline such, and 
 that too without expelling. Let the 
 congregation through their president 
 pass sentiments upon their foreign 
 ideas or disorderly, conduct, and in- 
 form them of this displeasure, and 
 have them discontinue their foreign 
 fcleas in the public assembly, and for 
 disorderly conduct, withdraw from 
 
OTHER SCRIPTURES, 1B5 
 
 them, not expelling, but admonish 
 them as brethren 
 
 J3ut as regards different docuine 
 that some may teach, and being re- 
 quested not to teach it in the public 
 assembly, yet they have ail their 
 rights to church property and make 
 their own appointments. The only 
 thing that may be done by the gen- 
 eral congregation is that of withdraw- 
 ing by giving no audience. 
 
 If however such gam audience 
 then they evidently are not rejected 
 wholly by the congiegalion. There 
 Is a possibility that the congregation 
 might be in error. Any and all who 
 ace not fully convinced of the correct- 
 ness of any doctrine taught under 
 such circumstances should go to hear 
 such until fully- convinced of the er- 
 ror or correctness of the new ideas or 
 doctrine. 
 
 Should all be convinced that error 
 is advocated all should cease to give 
 audience and by this effect is Script- 
 urally rejected after a first and sec- 
 ond admonition that is providing* an 
 attempt has been threatened or made 
 to effect a division in the congrega- 
 tion. In the absence of any such at- 
 
1U6 HARMONY OF 
 
 tempts, yet fail to receive audience, 
 he bas still a perfect right to his 
 views, fall into line with the congre- 
 gation, even propagate his views 
 whenever and wherever acceptable 
 either private or public 
 
 In the rejection refered to it 
 should not be understood, as it is com- 
 mon, that it means expelling; for 
 what is the use to expel a man when 
 he has already withdrawn? Why 
 go through such sham work or still 
 worse, a mockery, claiming it to be 
 done by the power of the church when 
 the spirit previously has decided all 
 this? All that can be done Script- 
 urally is to turn away from such, 
 avoid them, don't go to visit them 
 or eat with them that they may be a- 
 shamed of themselves. -2 Thess.3: 14. 
 Any way what is the use to go 
 through the formality of expelling 
 such as are determined to make a div- 
 ision? They will not molest the as- 
 sembly if they think it so corrupt 
 that they cannot continue their fellow- 
 ship any lokger. And if they do not 
 intend a division, and have failed iii 
 audience of course they will stay in 
 the communion of the assembly. In 
 
OTHER SCRIPTURES. 137 
 
 such a coarse by the assembly, there 
 is nothing to lose, but the chances are 
 all tor gain. This course accords 
 with the spirit of Christ and the apos- 
 tles as is evident from many passa- 
 ges in the New Testament. 
 
 Expelling is mean, worldly and 
 low. It belongs to the powers of 
 this world. The banishment of crim- 
 inals is on the same method of pun- 
 ishment. Expelling will do for po- 
 litical or even moral and mutual so- 
 cieties whose interests are wholly in 
 this world. But it will never do for 
 the amicable kingdom of Christ. 
 
 But when the official method in 
 Christianity is studied it comes very 
 near being a necessity to have an in- 
 stitution of expelling or banishment 
 or some such penalty. This is the 
 ease trom the fact that punishment 
 may only be inflicted by degrading 
 the standard of the individual. 
 
 Under the official method men 
 and women are taught to be hard- 
 ly worthy to be inside the church, 
 say notning of^using liberties, and 
 of course it follows if any are to be 
 degraded for disorderly conduct that 
 easting them out of the assembly 
 
138 HARMONY OF 
 
 and banishiug to outer darkness is 
 the only resort. 
 
 Bat under the personal method 
 the lowest is made the peer of the 
 greatest Indeed the greatest are 
 made the least and the least great- 
 est, and all on the leval of brethren, 
 and p.ven ministers and brethren of 
 the Lord Jesus. 
 
 Therefore the mere hint that 
 brethren by some disorderly conduct 
 are losing the respect and proper 
 estimation of their high calling in 
 the congregation, and their com- 
 pany disregarded is severer on the 
 selfrc^pecting individual than the 
 woridly institution of expelling. 
 
 Advocates of the official method 
 have urged Eom. 10:14,15, where it 
 reacL: "How shall they hear with- 
 out a preacher, and how can they 
 preach except they be sent," as au- 
 thority for an official ministry. 
 
 This passage, it must be admitted 
 would harmonize with the doctrine 
 of an official ministry if such were 
 fcaagM. But since such a doctrine 
 is ru>t found in the Scriptures it will 
 be "^ht to see if it will not hamonize 
 wiih the personal ministry. All 
 
OTHER SCHIPTUKES. J 39 
 
 that is nesessary to show that it does 
 is to refer to another passage « hat 
 is frequently quoted by the official 
 advocates. This is recoickd in Acts 
 13: 2,— "Separate me Barnabas and 
 Saul for the work where unto I have 
 called them." 
 
 While this is supposed to be, not 
 only in accord with the official min- 
 istry but a basis for the doctrine 
 itself, it does not answer the purpose 
 for either, for Paul and Barnabas 
 were ministers many years before 
 the spirit commanded them to be 
 separated for this mission. But 
 this is not all. When Acts 13: 1, 2, is 
 compared with 14: 26, it will be noti- 
 ced that this separation was for the 
 purpose of fulfilling a special miss- 
 ion, It is therefore a great mistake 
 to conclude that this separation was 
 from among the so-called laity and 
 justifies an official ministry* 
 
 This separation was dictated ty 
 the spirt because the congregation at 
 Antioch could spare the services of 
 Paul and Barnabas, the congregation 
 being able to admonish one another. 
 Precisely after this manner should 
 fche congregation send men at pres- 
 
140 HARMONY OF 
 
 ent to fulfill missions outside the con- 
 gregation. Men and women will want 
 to be; sent even if a!i are ministers 
 in the Gospel and take with tbem 
 the good win of the congregation. 
 As to who should he sent must be 
 dictated by the spirit, which is now 
 determined by the good judgment in 
 the spiritually minded Saints, 
 
 The disposition made here of the 
 separation of Barnabas and Saul will 
 answer the query, "How shall they 
 hear without a preacher, and how can 
 they preach except they be sent." 
 Barnauas and Saul were separated 
 and sent being already preachers. 
 Now does it not appear that very 
 little good judgment is exercised, 
 and perhaps a little lack of integrity 
 and fidelity to Gods Word, when it 
 cannot be perceived by official advo- 
 cates, that when a congregation had 
 a dozen or more competent members 
 in expounding the Gospel publically, 
 that not some should fairly, properly 
 and Scripturally be selected and sent 
 to (ill mission out side the congrega- 
 tion ? 
 
 iiut such seeming stupidity if not 
 stubborness we land in when we vnli 
 
OTHEK SCRIPTURES, U 1 
 
 have our preconceived ide?s, customs 
 and usages that we have been brougLt 
 up under- Preferring our fathers be- 
 fore the enlightening influences of 
 the Holy spirit. Our fathers who 
 now sleep, but who have lived to tLe 
 best of their judgment will them- 
 selves condemn us in such a course- 
 
 Another passage of Scripture that 
 harmonizes beautifully with ibe per- 
 sonal ministry is 2 Tim. i : 3, 4 :— "For 
 the time will come when they will not 
 endure sound doctrine; but after their 
 own lust shall they -heap to them- 
 selves teachers, having itching ears; 
 And they shall turn away their ears 
 from the truth and shaii be turned 
 unto fables." 
 
 It will be observed that the har- 
 mony with the personal ministry here 
 is produced in the discord it strikes 
 with the official ministry. Kot to en- 
 dure sound doctriue will readily ap- 
 ply to the unsound doctrine of an of- 
 ficial ministry. Turned unto fables, 
 again points out the very attractive 
 manner in which practical theorists 
 can by improper illustrations? handle 
 the word of God to suit any creed 
 or doctrine. In fact it appears that 
 
ill HARMONY OF 
 
 the apostle foresaw the invention of 
 an official ministry such as is now 
 prevailing in Christendom. 
 
 Ambitious and hot-headed men; 
 men who have never learned what 
 it is to subject themselves and be gov- 
 erned, but always aspire to govern 
 and be paid for it; these are they 
 who create divisions; and that which 
 invaribly follows this sort of individ- 
 uals is an official ministry by which 
 a sort of government is soon set up 
 to propagate their particular ideas. 
 This creates waring sects tl at are 
 not only rife in Christendom but are 
 within each particular sect and con- 
 tinually dividing, inflaming the laity 
 and humbler classes with the idea 
 that "gain is Godliness," and always 
 keep them in a race for the best 
 trained tale-teller turning their ears 
 away from the truth of the humble, 
 self denying and equitable institu- 
 tion of a personal ministry as estab- 
 lished by Christ and his apostles. 
 
 Listen again to the harmony of 
 other Scriptures as they are record- 
 ed by the apostle; "I thank my God 
 always on our behalf, for the grace 
 of God which is given you by Jesus 
 
OTHER SCRIPTURES. 143 
 
 Christ; that in everything ye are en- 
 riched by him in all utterance and 
 in all knowledge." 1 Cor. 1: 4, 5. 
 Again, about the same expression in 
 2 Cor. 8: 7, — ''Therefore as ye abound 
 in everything, in faith, and utter- 
 ance, and knowledge, and in all dil- 
 igence, and in your love to us, see 
 that ye abound m this grace als®." 
 
 Knowledge and utterance is the 
 basis of all intelligence in the human 
 family. This is what the Corinth- 
 ian brethren possessed. It is past 
 any arguement here to support the 
 idea that they possessed this, and 
 made it manifest in and through an 
 official ministry. It is therefore in ' 
 perfect harmony with the doctrine 
 of a personal ministry. 
 
 The world in order to make them- 
 selves wise in utterance aitd knowl- 
 edge have public schools and colleges. 
 But according to the official the con- 
 gregation of God must elect or ap- 
 point some one whom it is supposed 
 to have all of this knowledge and ut- 
 terance. How inconsistent! The dis- 
 ciples who should even know "that 
 which surpasseth knowledge, (Eph. 
 3: 19,) and are to be "ready always to 
 
144 HARMONY OF 
 
 give as answer to every man that 
 asketh you a reason of the hope that 
 is in you,"(l Pet. 3: 15.) are either com- 
 pelled to stand the bluff or go and 
 seek some official, perhaps a great de- 
 bater to answer for him. And then 
 even after it is made by those smart 
 theorists, the food, (if it may be call- 
 ed food at ail,) invariably is put into 
 racks so high that neither sheep nor 
 go^ts are able to share in it. 
 
 There is no occupation in this life 
 that is so remunerative and urgent 
 as that of preaching the Gospel. Mark 
 8:36; John4: 35-38. And there is none 
 in which the laborers are so scarce 
 Matt. 9:.'i6, 37, 38; Luke 10:2. Yet 
 in the face of this great pay, — pay 
 that may not be valued by worldly 
 estimation.— and extreme scarcity of 
 laborers, the unscriptural official 
 method in publishing the Gospel have 
 so managed affairs in the church that 
 thousands of laborers are idle, per- 
 haps one in one hundred on an aver- 
 age is an active worker: Think of ill 
 A work r v to God and of such an im- 
 portant character; that of the salva- 
 tion of souls, and be curtailed in this 
 sort of a "manner! 
 
OTHER SCRIPTURES-, 145 
 
 There is no occupation or f * tide 
 that the apprentice may enter, b&, it 
 is open for him to rise to the equality 
 of bis master. And this is the reject 
 that is diligently sought both l> the 
 master and apprentice, Tak^ it in 
 whatsoever way we may; Farming, 
 carpentering, masoning, manufaet or- 
 ing, engineering. Indeed it is well 
 known that societies have beeu form- 
 ed among those to enlighten and as- 
 sist each other In their occupation. 
 Again what else is the object m our 
 schools and colleges if it is not to 
 make teachers and masters of those 
 who are taught in tnek respective 
 pursuits? And there are no callings 
 either, but if it ts possible the pupil 
 is, even to excel the teacher. 
 
 But when it comes to teaching 
 and proclaiming the everlasting Gos- 
 pel of the Son of God to humanity 
 that is perishing by going down into 
 an everlasting night, men and wo- 
 men are commanded to keep silent 
 by the innovation of electing a cer- 
 tain set of men to preach the Gospel, 
 and all the rest need not concern 
 themselves about it. In fact there 
 is a penalty attached if anyone at- 
 
146 HARMONY OF 
 
 tempta publically to promulgate the 
 Gospel. 
 
 The plan is complete to keep pow- 
 er concentrated in • he hands ot a few, 
 and tnose generally of the most fac- 
 tious and hot-headed men who des- 
 ire to rule according to their own 
 wills, and hold in check the work 
 that the many in unity would prose- 
 cute according to the plan of salva- 
 tion. All this disorder is brought 
 about by an official ministry in the 
 Gospel, that teaches that the office 
 is of very sacred importance and must 
 be guarded as such exalting those in 
 Office above any thing of the kind 
 that is known in the world or that 
 is written in the Scriptures. 
 
 Thus the proclamation of the Gos- 
 pel to the poor is hindered, or if by 
 chance it should be announced in 
 soma place it would likely be by some 
 select preacher who would leave 
 them in a worse state for the next 
 representative of some other sect than 
 if they never had heard of any Gos- 
 pel at all. 
 
 The great divisions in Christen- 
 dom are due to this worldly official 
 pawer in the church. Were the pro- 
 
OTHEB SCRIPTURES, 147 
 
 mulgation of the never dying truths 
 of the Gospel placed in the bandf of 
 the members of the body of Christ, 
 whom the self constituted clergy de- 
 nominate the laity, where it was plac- 
 ed in the beginning, and the wt£»? and 
 smart theorists withdraw them- 
 selves from the Chiistian *orld, it 
 would not be a great while until sec- 
 tionalism would begin to die out 
 and Christians would begin to unite 
 upon the plain and practical truths 
 of U e Gospel. 
 
 THE PERSONAL 
 
 MINISTRY OF 
 
 THE GOSPEL. 
 
 PART II. 
 
 THE GLORIOUS LIBERTY OF 
 A PERSONAL MINISTRY IN THE 
 GOSPEL EXTENDS ITSELF TO 
 MALE AND FEMALE ALIKE. 
 
 TWO VEKY POSITIVE BUT ODD 
 TEXTS. COMPARED. 
 
 "Let your women Keep silence in 
 
M8 ODD TEXTS 
 
 the churches: for it is not permitted un- 
 to them to speak; but they are command- 
 ed to l>e under obedience, as also saith 
 the law. And if they will learn any- 
 thing, let them ask their husbands at 
 home: for it is a shame for women to 
 speak in the church." 1 Cor. 14: 34, 35. 
 
 "Let the women learn in silence with 
 all subjection. But I suffei- not a woman 
 to leacn, nor to usurp authority over the 
 man,buttobe in silence.*' ITim. 2: 11,12. 
 
 The position taken here is, that 
 in part at least, these texts are the 
 manufacture of the jealous clergy, 
 who lave principally ruled since the 
 days of the apostles, by and through 
 whom our translations have bten 
 mado and handed down to us. 
 
 With the knowledge that our 
 translation has wholly been made 
 by those who believe in the foreign 
 innovation of an official ministry, it 
 is not surprising, inconsistent and 
 odd as these texts apf ear by the side 
 of the glorious liberty of the Gospel, 
 that they are left unmolested while 
 an official ministry prevails in the 
 Christian world. The clergyman has 
 no need for them as a text, they 
 silently play their part for him. 
 
COMPARED. 149 
 
 Neither are they by popular writers, 
 either condemned or vindicated. True, 
 th*»re are many Script tires that are 
 not used either in public or private 
 discussion. But where are the Script- 
 ures a-* positive as the texts under 
 consideration, and violated, as all 
 creeds and Christendom has done, 
 to a greater or less degree, and yet 
 neither have a word of approval or 
 condemnation? They are not to be 
 found. 
 
 It is important that an honorable 
 and Scriptural disposition is made of 
 these texts: First, because of the ad- 
 vantage that infidelity has in show- 
 ing a clash; and, because of the good 
 that may be realized in spreading 
 the Gospel when properly disposed 
 of, they being in direct apposition to 
 that which may be so abundantly 
 proven and supported in the doctrine 
 of a personal ministry. 
 
 Again, for us to sit down and not 
 think for ourselves upon this sub- 
 ject is precisely what the exalted cler- 
 gy is pleased for us to do. This per- 
 haps will account for the silence of 
 the clergy upon the subject. If it 
 may not be charged to them in this 
 
150 ODD TEXTS 
 
 way, then let it be charged to their 
 ignorance and inability honorably to 
 dispose of them. The texts are a- 
 dapted to the support of an official 
 ministry. Let the official speak up- 
 on them and if dexterously present- 
 ed they can be made to appear to sup- 
 port an official ministry. Let them 
 keep silent and the texts themselves, 
 in their positive declaration have 
 the desired effect of subjugating 
 women and men to the recognition 
 of the superiority of a specially call- 
 ed or elected clergy. That these 
 texts have this effect is easily mani- 
 fested from the fact that if they mean 
 women, only, may not preach, this 
 would constitute an evidence that all 
 men may: and therefore the clergy 
 will shift the sense alittle and have 
 it to mean only that women may 
 not be elected or permitted the office 
 of a minister. By this disposition of 
 the texts they establish and subject 
 all to an official ministry. 
 
 But when it comes down to what 
 the texts actually say, they are so 
 positive that they will no even per- 
 mi v . a women to ordinarily speak in 
 the church. And in this sense it is 
 
COMPARED. 151 
 
 right to dispose of the texts. To take 
 Scriptures or any other declarations 
 at their meaning, according to their 
 wording is a right that will not only 
 be regarded, but be suppoited by all 
 honest thinkers. 
 
 All Christendom has to a greater 
 or less degree violated the texts with- 
 out giving any reason whatever ex- 
 cept it be that it is unreasonable to 
 force obedience to them. But it is not 
 the intention to criticise chrisieadotq 
 only upon this violation. The ob- 
 ject is to show thatthefie texts do 
 not prevent women from publically 
 instructing, and that tco without a 
 special call or appointment to an of- 
 fice, even as set forth heretofore. 
 
 Turn to 1 Cor. 11 : 5, and, written 
 at the same time, by the ?ame apostle 
 and we read as follows: "But every 
 woman that prayeth or prophesieth 
 with her head uncovtreJ dishcncr- 
 eth her head." Do we rot in this 
 passage plainly understand that a 
 woman may pray and preach? It is 
 impossible to deny it; ai.d yet it is 
 in the same letter where the apostle 
 has said that they may not speak 
 in the cburch. Well, this is one tes 
 
152 ODD TEXTS 
 
 limony iu favor of this liberty against 
 two that prohibit it. It is right to 
 compare the testimony. By com- 
 parison of testimony ail difficult ques- 
 tions ate decided. In fact this is the 
 only way by which to determine be- 
 tween truth aud error. And since 
 iniquity already began to work in the 
 apostles time, there is room for some 
 doubt about the genuineness of those 
 very odd but positive texts- Espec- 
 ially so when the chances in the ear- 
 ly time of Christianity were so great 
 tor officious men to make altera- 
 tions iu the Sc'riptuies. 
 
 The next testimony referred to 
 is recorded in Rom. 16: 1, — "I com- 
 mend uuto you Phebe our sister, 
 whiuh is a servant of the church 
 which is at Oeuchrea." 
 
 Uut some one may insist that 
 the position of this sister was that 
 oaly of a leader in general courtesies; 
 ojr an assistant of womtn in the or- 
 dinance of baptism ect ; as the clergy 
 are inclined to explain it; and there- 
 fore was termed a servant from this 
 consideration. But this is not justifi- 
 able, since there is not even a hint 
 that her services were constituted 
 
 
compaHep. 152 
 
 in these particulars. T! e jJea of 
 church -oftiers itseli would put hex 
 upon an equality with them, wko al- 
 ways have and do now claim to teiu- 
 py the position of a servant when they 
 defend the official position. Does it 
 not appear to be a pretty bold under- 
 taking by tbe clergy to put discrimi- 
 nating explanations *H>on words of 
 inspiration in order to shield and sup- 
 port the up^criptural doctrine ol an 
 official ministry? 
 
 But let us note here that the 
 word also occurs in the original ; and 
 reads; "Our sister being also a serv- 
 ant of the congregation in €eBchr»ja ." 
 This proves that she held a posiiiCB 
 equal to any in active service in i¥&£ 
 church. What this service was is not 
 for us to specify unless we ina^^it 
 to be the general service of the min- 
 istry. In addition to this serviet sfc© 
 possibly may have held the position 
 of an overseer or deacoo. 
 
 The alteration makes quite a 
 difference when the attempt is mace, 
 as has t>een done, to explain ihi& ser- 
 vice to have reference to general 
 courtesies of other social servicer 
 proper for women. 
 
154 ODD TEXTS 
 
 It sir Mild also be noted here that 
 if ecici atoms are permitted and answ- 
 ered o n one side the same should be 
 allowed on the other. The criticisms 
 that have been made on this Script- 
 ure were based upon an error in the 
 translation. May it not now with 
 propriety in turn be asked, why was 
 the word also left out of our com- 
 mon translation? Omission and 
 addition to change the sense of the 
 orig.ual on the doctrine of a person- 
 al ministry, when it has been done 
 by those who so jealously guard the 
 official ministry, inclines a person to 
 look upon the office and its support- 
 ers with some degree of suspicion. 
 
 The common version is subject 
 to the same criticism in Rom, 16:2, 
 relative to the same person in substi- 
 tuting the word succonrer for pat- 
 rones s. There is quite a diifereuce in 
 the deinitiou of these words. See 
 the following: Succour, to relieve 
 when in difficulty, want or distress. 
 Pukcn, one who countenances, sup- 
 peivs, or protects; an advocate. 2. - 
 Oii who has the gift of a benefice; 
 I is an honorable ana estimable 
 appellation to those of superior tai- 
 
COMPARED. 155 
 
 eut and influence. Following is what 
 Mr. Barnes in his commentary^ 
 has to say upon this word. "The 
 word used here is also a legal turn, 
 and means properly a patron a help> 
 and was applied to the Greeks to one 
 who presided over an assembly; to 
 one who became a patron of uthejs; 
 to one who aided or defended them 
 in their cause; and especially to one 
 who undertook to manage the c^use 
 ef strangers and ioreigners before 
 the courts." Why has the official 
 class made this alteration in trans* 
 lating the Scriptures? 
 
 This counts two testimonies where 
 women may take part in the pub« 
 lie affairs of the Christian church 
 against two where they nuay not. 
 
 The next testimony is found in 
 Horn. 16: 3, and reads; "Greet Pri-cil- 
 la and Aquilia my helpers in Christ 
 Jesus," Priscilla was the wife of A* 
 quilla. The prominence of these 
 disciples may be known from the 
 following circumstances. P&ui a* 
 bode with them. Acts 18; 3. They 
 sailed wiih Paul into Syria, verse 18* 
 They had a church at their house. 
 1 Cor. 16; 19. They were specially 
 
158 ODD TEXTS 
 
 remembered by the apostle ai.d rec- 
 ommended to be remembered by oth- 
 ers as learned in these references 
 and as it is found in 2 Tim. 4: 19. 
 
 Id this little history a great prc- 
 mine nee is given to these disciples, 
 tut all without any reference, or e- 
 ven the sligntest hint of any call to 
 the ministry, or any office that they 
 occupied, or distinction between 
 themselves. That the wife shared 
 in equal, if not in more prominence 
 than the husband, is plainly indica- 
 ted in the two last passages cited 
 where the womans name is first men- 
 tioned. Quite likely that Priscilla 
 was her husbands superior in preach- 
 ing the Gospel and active church 
 woik. 
 
 Aaothdr observation necessary 
 to make upon this passage is the sub- 
 stitution of the word helpers instead 
 ©it hat which is found in the original; 
 -Fellow-laborers. The original reads: 
 Salute Pricilia and Aquilla my fel- 
 low -laborers in the anointed Jtsus." 
 
 The word helpers is aptly put to 
 obscure the doctrine of a personal 
 RuiHSiry, and support that of the offi- 
 cial, Were even the doctrine of a 
 
GOMPAJRED. 157 
 
 personal ministry establishes it 
 would indicate degrees in the minis- 
 try which is another of those con- 
 temptible arrangements that attend 
 an official ministry. Such things and 
 arrangements will do for the. world 
 and is even right aud indispensable 
 in governments and societies in the 
 world; but nothing of t:;^ kind is con- 
 templated in the kingdom of Christ. 
 
 The efforts to obscure those pas-* 
 sages that support a personal minis- 
 try, as has been noticed heretofore, 
 are as diligently prosecuted in those 
 that mantain the equal rights of worn* 
 en to minister in the Gospel. 
 
 Here the great apostle admits 
 this husband and wife upon an e~ 
 quality with himseif. This is but 
 another manifestation ot the humil- 
 ity and equality of tlie doctrine that 
 is in many places so prominently 
 taught and exemplified by the Sav- 
 ior and his apostles. Take for in- 
 stance the sentence ; ".A 11 ye are breth- 
 ren."— ar*d which w^e uttered be- 
 cause of the deaiie that was mani- 
 fested in the disciples for official dis- 
 tinction,— has its syncnirn in this, 
 "there shall Le no official positions or 
 
153 ODD TEXTS 
 
 auy other distinction among the dis- 
 ciples." 
 
 This is the third testimony where 
 women are recognized on an equality 
 with men in the public service of 
 the congregation. 
 
 The ntXL testimony referred to is 
 Horn. 16:6, and reads: „Greet Mary 
 who bestowed much labor on us/* 
 The translation of this passage again 
 is faulty. It should read; jSalute 
 Mary who iabortd much for us." 
 The seeming prejudice that is so 
 prominent in the common transla- 
 tion is here again manifest. 
 
 It uxust however be admitted that 
 it is not as positive as the two pie- 
 ceeding passages noticed: The lirst 
 which termed Phebe "also a servant :" 
 The second termed Priscilla and A- 
 quilla "fellow-laborers. " This is e- 
 quai to that of co-laborers and co- 
 workers. These are worded in the 
 strongest ter^ns possible to convey 
 the idea of equality. Nowherefin the 
 Scripture are any different terms us- 
 ed so as to impress special labor or 
 position in the church except it be 
 the slavish position of a president 
 or that of his assistant. Therefore 
 
COMPARED. 159 
 
 the ideas that are expressed in these 
 passages, and the connection in which 
 this notice of Mary stands, brings 
 her to oar notice as one of those 
 who had the talents to do, and did 
 do active public service in the min- 
 istry of the Gospel. 
 
 To construe this passage as hav- 
 ing reference to that of bestowing 
 labor on the apostle is not reeognzied 
 or eulogised as labor in the Gospel. 
 It is rather, as in the ease of Martha 
 where her concern was 10 make rich 
 provisions for the Savior, retukf d. 
 Bestowing upon the official ministry 
 is an attendant of this class. Pos- 
 sibly this will account for the change 
 of these words. From the fact that 
 it is unscriptural to bestow much la- 
 bor upon one another in the luxuries 
 of this life, it is reasonable to con- 
 clude, even as the original reads, that 
 this much labor by this woman for 
 the apostle consisted in preaching 
 and spreading the Gospel. 
 
 This then constitutes four testi- 
 monies for liberty and freedom, a- 
 gainsttwo that restrict it. All from 
 the writings of the same apostle. 
 
 The next testimony ia Bom. 16:12, 
 
100 ODD TEXTS 
 
 and reads in the translation of the 
 Diaglot as follows; "Salute Tryphena 
 and Trypbosa, those sisters laboring 
 much in the Lord. Salute Persis the 
 beloved, ber who labored much in 
 the Lord. "The words bister and her 
 are supplied in this translation. But 
 it is evident from these names and 
 the way that the orginal reads that 
 they are correctly supplied, and is so 
 admitted by all who have studied 
 this. Mr. Barnes in his comments 
 says: "These names with the parti- 
 ciple rendered who labor, are iu the 
 feminine gender, and these wtre 
 probably two holy women who per- 
 formed the office of deaconess, or 
 who ministered to the sick, and who 
 with Persis.thus by example, and per- 
 haps by instruction, labored to pro- 
 mote the spread of Christianity." 
 
 This eminent authority is quot- 
 ed here more particularally to show 
 that the names mentioned were those 
 of females. Mr. Barnes himself, as 
 may be noticed in his notes on 1 Car, 
 14:34,35, believes in the silence of 
 women in the congregation. How- 
 ever in the above quotation he ad- 
 mits that the labors of those wDinen 
 
COMPARED. 161 
 
 may have consisted in "insti ucticn." 
 Tois admission proves that learned 
 men even are not able to wholly deny 
 this liberty in the G< spel. Tins is ail 
 the admission that need he asked 
 from anyone to establish the doctrine. 
 
 This th'^n, although tfceie are three 
 women mentioned here who have 
 the honor of serving in the public as- 
 sembly ascribed to tber&, \vili count 
 but one testimony; wLivh counts tive 
 for liberty against two where this 
 honor and liberty is forbidden. 
 
 The next testimony that is intrd- 
 duced is found in Phil. 4: 3; and reads 
 in the original as follows: "And I 
 entreat also true yoke-fellow assist 
 those women who eUrnegUy co-op- 
 perated with me in the glad tid- 
 ings, and with Clement, and my oth- 
 er co- laborers, whose ;^mes are in 
 the book of- life.." 
 
 There are no comments to make 
 on this testimony. Ii i .quires no ex- 
 planation whatever. I is as plain 
 as language can expies» it that wom- 
 en took an active and equal part 
 w.th men in the promulgation of the 
 Glad Tidings. It is therefore ut- 
 terly useless for official supporters to 
 
It>2 ODD TEXTS 
 
 trv to explain this passage of Script- 
 ure that it does no* permit those 
 womjg'i to labor iti an equal position 
 in ifce Glad Tidings with the rest 
 of those mentioned in this verse. 
 
 This cog its six testimonies wheie 
 it is pUinjj stated that women co- 
 i bored wilq the men, and even with 
 the apostie himself, in the ministry 
 of the Gospel aghast two where such 
 lioerty is prohibited. All are from the 
 writings of ihe same apostle. 
 
 Tnese Scriptures have been ar- 
 rayed, not in order to arraign the a- 
 postle as all well know, bat for to 
 show the positive testimony direct 
 from the aposUe against those texts 
 that not only clash here with the tes- 
 timony of the apostle, but with many 
 others throughout the Bible, as will 
 be noticed hereafter. 
 
 Th it there is a contradiction in 
 those passages, is plain, and this coc- 
 traJiction is necessary to be estab- 
 lished in order to defeat the erro- 
 neous imp.essiou and practice that 
 is taught and supported from the odd 
 texts under consideration. 
 
 Since there is a contradiction it 
 is not only'a privilege, but a duty to 
 
COMPARED. 163 
 
 dispose of them and honorably sus- 
 tain the sentiments of the Scriptures. 
 This is readily done when the good 
 reasons are considered why it may 
 be believed tteat the two texts na\e 
 been wrested. 
 
 A reason for this belief is, that 
 in many of the passage* so far no- 
 ticed that reiate to the personal min- 
 istry have been found, v/aen compar- 
 ed with earlier manuscripts, to be 
 darkened. Thus causing strong 
 grouuds to suspicion the genuineness 
 of these texts. 
 
 Another leason is, because it has 
 been a disputed question with the 
 church fathers as muy be learned 
 from history. Our early church fath- 
 ers contending for an official minis- 
 try and prohibit warned entire of 
 those Gospel privilege?, while others 
 disputed those things, 
 
 Another reason that supports the 
 idea of these texts ha virjg been wrest- 
 ed, is that man in his barbaric state 
 always was accustomed to rule in 
 this manner, and this was prevalent 
 in the time of Christ and the apos- 
 tles as has already been noticed; even 
 with the apostles themselves in the 
 
164 ODD TEXTS 
 
 beginning. This same disposition is 
 stiii prevailing at present. 
 
 Another reason tor this suspicion 
 is, because it always has been in the 
 nature and disposition of man to con- 
 centrate power in any cause whatev- 
 er that presented the opportunity, 
 and rule and even oppress his-felio-w- 
 being. This is the kind of spirit that 
 is manifested m those two texts; 
 woile those otuer Scriptures maui-, 
 test the opposite, — a spirit of equality 
 humility and that of selfdemal, as it 
 is everywhere taught by the Savior 
 and his apostle**. 
 
 Another reason: These two texts 
 are too positive. In theii positive 
 declaration they distroy their own 
 intended force when analyzed. This 
 will be noticed hen after. 
 
 Another is: We have been warn- 
 ed about those who would wrest the 
 Scriptures. 2 Pet. 3: 16. Being cau- 
 tioned by inspiration of this work of 
 iniquity which the apostle said began 
 already in his time, having us to be 
 upon the alert, scrutinizing the very 
 Harliest manuscripts. Even the orig- 
 inal Utters of the apostle, it it w r ere 
 possible to obtain them, after passing 
 
COMPARED ItJG 
 
 out of the hands of the disci pits ii.io 
 th >se who loved preeminence in offi- 
 cial church power, it would be right 
 to subject to examimtion by the hum- 
 ble and equitable spirit of Christ and 
 the apostles* 
 
 The Scriptures of truth are sub- 
 ject to wresting, and no doubt have 
 been wrested in some particulars; 
 but it is impossible to wrest their spir- 
 it. It is good, even a happy thought 
 to know that the Scripture s were 
 subject to be wrested in particulars 
 that pertain to £he selfishness of man, 
 for, by the spirit of a meek and low* 
 ly redeemer who exemplified a life 
 that is to prevail over the spirit of 
 mans selfish nature, it is an easy mat- 
 tj detect such wresting. The knowl- 
 edge also of such iniquity permits 
 the disciples to call into question the 
 church offices and positions that bar- 
 ber and support this selfishness. 
 
 Another and the last reason of- 
 fered here for the belief that tLe.se 
 texts have been wrested is the over- 
 whelming testimony of many other 
 passages beside those already dc: ic- 
 ed that teach the very opposite ben- 
 timent of these texts. 
 
166 REFFERENCE 
 
 WITH REFERENCE TO THE LAW. 
 
 As also saith the law. This means 
 that the law commands women to be 
 in subjection to the men. And that 
 this subjection is defined in the texts 
 as consisting in"silence in the church- 
 es.*' For if they will learn anything 
 they must not ask any questions in 
 the assembly, but ask their husbands 
 at home: for it is an indecent* thing 
 for women to speak in the church. 
 And further, they must not teach in 
 the church. 
 
 We are to understand that these 
 are the things in which women can 
 and are commanded to show foith 
 their subjection to man. And are re- 
 fer ed also to the law as authority for 
 this subjection. The privileges ac- 
 corded to the women under the Jew- 
 ish dispensation in affairs of the 
 church must be that which is referr- 
 ed to. If womans subjection there ac- 
 
 *T"his is the word used in tne origin- 
 al. Showing evidently that improve- 
 ment by church officers began very early. 
 It seems also that later on it appeared im- 
 moderately strong for officious purposes 
 and was moderated. 
 
TO THE LAW. 16? 
 
 cords wilh the text tbeie is at least 
 that much to support the texts. If 
 the Law does not aecord with tbfc 
 texts it uaay reasonably be set ciown 
 as being perverted like other Script- 
 ures by tbe "spiiitual wickedness in 
 high places." 
 
 That the woman is, so far as this 
 life is concerned rather dependent 
 upon the man and therefore should 
 show subjection in the rough and 
 coarse affairs of this life is not deni- 
 ed. But even in ibese things since 
 husband and wife are ene, man 
 would, with tbe belief that be tan 
 own some thing seperate and apart 
 from bis wife, sink himself in tiaie 
 to come by such a belief to the level 
 of the brute so far as mairiage is 
 concerned. And it is here asserted 
 that; it can neither be found in the 
 Law nor the Gospel where man exer- 
 cises in anything superior to the won* 
 an unless it be in the coarse affairs, 
 or heavy toils that are imposed u^on 
 him as pertaining to the provisions of 
 this life. But when it comes to mat- 
 ters of religion, of teaching and in- 
 struction, in public or in a private 
 way, at home or abroad, or even in 
 
2(38 REFERENCE 
 
 I.-- aporal matters where tbe physic- 
 a constitution of the female wilt 
 p— :nit and adapt itself, the woman 
 13 piaced upon an equality with the 
 man, and since the Jaw is refered 
 to by the texts; to the testimony of 
 the law shall the question be turned. 
 
 The first passage reiered to is 
 Miriam the prophetess, Exo. 15: 20,21. 
 
 "And Miriam the prophetess, the 
 si>ter of Aaron, took a timbre) .in her 
 band; and .all the women w r eut out 
 after Iier with timbrels and with dan- 
 c^ ct . And Miriam* answered them, 
 sino; ye to the Lord, for he hath tri- 
 umphed gloriously: the horse and 
 his rider hath he thrown into the sea." 
 
 Note the action here of this ad- 
 mirable woman. She, neither any of 
 the rest of the women kept silent 
 "»n the church in the wslderness." 
 Aets7:38. This occurred nearly thir- 
 ty four liundred years ago. Evident- 
 ly there was no distinction in this 
 e^rly age among the Lords people in 
 bis congregation in repaid to men 
 ofiVy being the lit ones to speak prais- 
 es to God, and abuut the saivationof 
 his people. Nay, rather the ie\trse 
 m learned here; women seem to be 
 
TO THE LAW. H>9 
 
 foremost and the men silent, so far 
 as this praise is concerned, wl ich is 
 common in the Law. And so far as 
 deliverence of God's peop'e is concern- 
 ed it is even found in Mich. 6: 4.U at 
 Miriam the prophetess is equal with 
 Moses and Aaron in delivering the 
 Hebrews: — "For I brought thee up 
 out of the land of Egypt, and re- 
 deemed thee out of the house of ser- 
 vants; and I sent before thee Moses, 
 Aaron, and Miriam." The text it 
 would seem made a failure in refer- 
 ring to the Law in this case. 
 
 Again, coming down about sev- 
 enty live years later and there is a 
 record of another prophetess, — Judg- 
 es 4:4,5: — "And Deborah, a prophet- 
 ess, the wife of Lapidoth, she judged 
 Israel at that Jime. And she dwtlt 
 under the palm tree of Debciab, I e- 
 tween Ramah and Bethel in mount 
 Ephraim: And the children of Israel 
 came up to her for judgment." 
 
 In the verses following this re- 
 ference, Deborah ordered Barack to 
 war. Barack declined unless she 
 would accompany him. She agreed 
 to this, but told Barack that a wom- 
 an would have the honor of the con- 
 
170 REFERENCE 
 
 flict. Now, considering the part of 
 th^s woman in the prosecution of the 
 work of the Lord in this early age 
 puts the texts with their reference 
 into a position that is irreconcilable 
 with the Scriptures. The texts have 
 refered to the Law to sustain them 
 when the Law here condemns them, 
 in this, that a woman did through in- 
 spiration not only dictate to a man 
 but to all Israel,in direct opposition. 
 
 Knowing that the sentiment of 
 the inferiority uf women prevailed a- 
 mong the heathen in all ages, and 
 now learn from these testimonies 
 that God recognized no such a thing 
 among His people in the earlier ages; 
 should itsrlf constitute a reason to 
 doubt the genuineness of the two cdd 
 lexts under consideration; especial- 
 ly when we have bee*n forewarned of 
 fbe work of iniquity, the perveision 
 of Scripture, and the concentration 
 of church power. 
 
 Again, it is recorded in 2 Kings 
 22: 14-20; and2Chron. 34:22—28; 
 of Huldati the Prophetess, whom God 
 had inspired to ihttruct his people 
 concerning the^ book of the Law that 
 was found, and the evil that was to 
 
TO THE LAW. I'll 
 
 ne brought upon Jerusalem. This is 
 none other than a remarkable in- 
 stance; and another one that pioves 
 that there was no difference contem- 
 plated with God whether male or fe- 
 male through whom He imparted 
 knowledge and made known His will 
 to the human family. 
 
 Perhaps some might desire to 
 search to see if the genealogy of this 
 woman would not entitle her to i his 
 important position aLd distinction. 
 But this will only result in a failure, 
 for so far as ability would admit 
 there is not the slightest -hint, ei- 
 ther of this prophetess or that of 
 Deborah, that would entitle them to 
 their disiinction by a certain line of 
 
 ancestry. In fact the Scriptures do 
 
 not give any at all. 
 
 The best that can be found to sup- 
 port the idea that Huldah the proph- 
 etess, was a special subject for this 
 distinction is where it reads in the 
 common version that "she dweit in 
 Jerusalem in the college." But this 
 even turns out to be a mistake when 
 compared with Leasers Hebrew bible 
 which reads: "She dwelt in Jersalein 
 in the suburbs/* So then there is not 
 
172 REFERENECE 
 
 even a bit of honor for the colleges, as 
 well as genealogies, as a las : rcsou 
 to excuse this ancient liberty and 
 privilege of women. All the sup- 
 port seems to be entirely removed in 
 these ancient testimonies from tlie 
 advocates, that man only, and he to 
 be called bv some special appoint- 
 ment or election, is the only proper 
 agent of the ministry of Gods Word. 
 
 The remarkable book of Esther, 
 as a writer says, "has always been 
 esteemed canonical both by Jews 
 and Christians." It is a record of the 
 marvelous method of God in regula- 
 ting, and even reversing the human 
 affairs of individuals and nations 
 foi the good of His people and His 
 own honor and glory. And was this 
 not all accomplishsd bytho downfall 
 of one woman and the lifting up of 
 another? Could not this all have been 
 brought about without women fig- 
 uring in it most prominently? The 
 history as it stands has Esther to be- 
 come the sole agent in bringing about 
 those great changes in the nation and 
 consequently the salvation of God's 
 own people. 
 
 If men only should be the instru- 
 
TOTE LAW. 173 
 
 ments in those great benefits from 
 the Creator, it would seem that king 
 Ahasuerus could have been deposed 
 bv some providence as well as qneen 
 Vashri; or he might have sickened 
 and died and the queen unknowing- 
 ly married some Jewish young man, 
 and those changes have been brought 
 about wholy through the insliumen- 
 tality of a man and thus evade this 
 public benefit and great prominence 
 coming through queen Esther. If men 
 only should be Gods instruments to 
 prosecute His will, why was this not 
 done after this ronner? 
 
 Right here it is equally as proper 
 to ask why the Lord did not have 
 men to act as prophets in the place 
 of those women if it was the inten- 
 tion of Scripture to teach us that 
 man, and that a regularly selected 
 set of men, to the exclusion of all oth- 
 ers should be the instruments to for- 
 ward the cause of the Lord? The 
 sum of the matter is, the Scriptures 
 nowhere in general, neither in par- 
 ticular, (except in the texts) teach 
 any such doctrine. 
 
 It is noticed in Eze. 13; 17—23, 
 that the prophet was commanded to 
 
174 REFFEKENCK 
 
 set his face against the dauhters of 
 his people who nrophesied "out of 
 ther own heart." From this it is 
 learned that public activity of wom- 
 en was in evil as well as good. It is 
 learned also from the prophet lhat 
 in denouncing those daughters he 
 did not denounce ihem as occupying 
 an illegal position or calling, but the 
 evil use they made of their calling. 
 Again the same is learned from Neb. 
 6: 14, where 'Nodiah a prophetess" 
 had t ikeo active part with other mis- 
 chievous prophets that had attempt- 
 ed to put Neheimiah to fe^r when 
 undertaking to rebuild Jerusalem. 
 
 la nil probability the prophetess 
 mentioned here was a gentile. But 
 that we have here the case of a worn 
 an engaged iD public service among 
 the heathen should not at all seem 
 strange; Gentiles as well as Jews are 
 smart enough to perceive the pow- 
 er of women when the progress of 
 their cause is very urging or in dan- 
 ger. Thus it appears among the Jews 
 when they wished to raise a persecu- 
 tion againstPaul and barnabas at An- 
 tioch where they first 'stirred up the 
 devout and honorable women" of the 
 
TO THE LAW. 17$ 
 
 city. Acts. 13: 50. These examples 
 serve to illustrate the liberality of 
 selfish and corrupt officers in the 
 church; oven as it is in politics 
 
 Coming down to the advent of the 
 Savior it is recorded that on the 
 eighth day after the Saviors birth, 
 when his mother had him ni the tem- 
 ple to present him to the Lord ac- 
 cording to the Law of Moses, that 
 Anna a piophetess "coiuing in that 
 instant gave thanks likewise unto 
 the Lord, and spake of him to a)l 
 them that looked for redemption in 
 Israel."* Luke 2: 36, 37. 38. 
 
 This* passage is right to the point, 
 plain and positive, Ilia: women did 
 speak in the temple in the congrega- 
 tion of God under ths law. Taking 
 this testimony together with the oth- 
 ers produced from the law puts those 
 odd texts that refer us to the law for 
 the subjection of women, in that of 
 silence in the ehurches, into the most 
 unreasonable position; outside the 
 bounds of reason! Why, the fact is, 
 if it may be underst* < d, (and it is so 
 understood,) that they refer us to the 
 law to prove the subjection of wom- 
 en to men by "pilence in the church- 
 
1TH MORE GOSPEL 
 
 se", it would su l >j^et them to the 
 charge of baring the untruth upon 
 the very face of them. 
 
 MORE GOSPEL TESTIMONY. 
 
 "And it shall come to passinthe last 
 days, saitn God, I will pour out of my 
 spirit upon all flesh: and your sons and 
 your daughters shall prophesy, and your 
 young men shall see vision? and your old 
 men shall dream dreams : And on my ser- 
 vants and on my handmaidens I will pour 
 in those days of my spir.t; and they shall 
 prophesy. » Acts 2.17,18. 
 
 This accords precisely with Joel 
 the prophet, even as the apostle re- 
 fers also to him, and which was proph- 
 esyed eight hundred years before. 
 This is an evidence as good as one 
 couM wish or demand to support the 
 idea that the promulgation of the 
 Gospel is not only a privilege hut a 
 duty devolving upon eveiy hea- 
 ven horn disciple, either male or fe- 
 male, without the worldly formal- 
 ity of an election by the church or 
 the hypocritical pretention of a gift 
 confered by the authority of a clergy. 
 
 Turn over into Acts 21:8,9, and 
 this prophesy, as relates to women, i 
 
TESTIMONY. 177 
 
 literally fulfilled which reads^'And the 
 next day we that were of Pauls com- 
 pany departed, and came into Cesarea : 
 and we entered into the house of Phil- 
 ip the evangelist which was one of 
 the seven; and abode with him, and 
 the same man had four daughters Vir- 
 gins, which did prophesy." * 
 
 Tnere is but one way that it has 
 been observed by which the cingy e- 
 vade the force of these passages ; that 
 is that this prophesying, (which Script- 
 urally means preaching ane general 
 instruction,; was miraculous. Theie.- 
 fore it is said, that miraculous testi- 
 mony should be produced by those 
 who would preach outside the reg- 
 ular election of the church or appoint- 
 ment by the clergy. 
 
 This reminds one ot the actions 
 of Martin Luther: When he andThom- 
 as Munser, whom he called his son 
 Absalom, had to a great extent dis- 
 robed the Pope and bishops of their 
 tyranny over thn people by stirring 
 up the princes and civil magistrates; 
 it happened that Thomas Munser 
 went too far for Luther in preach- 
 ing civil and religious liberty and 
 the doctrine of equality. "On bear- 
 
17tf MORE GOSPEL 
 
 ing of Munser's success, he wrote to 
 the magistrates of Mulhauseu, to ad- 
 vise them to requ re Mucser to give 
 an account of his call; and if he could 
 not prove that he acted under hu- 
 man authority, then to insist on bis 
 proving his call from God by working 
 a miracle!!!" Hist. Foreign Bap- 
 tists, Vol I. ; page 351. 
 
 This is not iutended as a reflection 
 on the adored reformer, but &n ex- 
 ample of the jealousy and bigotry 
 that humanity is subject to where in- 
 equality and classes have the chance 
 to flourish. This is universally the 
 case in the affairs of this world and 
 it has, contrary to the words of the 
 Savior, been brought into the church: 
 — "But it shall not be so among you." 
 Matt. 20:25,26. 
 
 Are we any better than our Re- 
 former in this respect when we ward 
 off such passages as are quoted obove 
 respecting those daughters that proph- 
 esied, by declaring they come under 
 miraculous power and therefore may 
 not be used to sustain that of equal- 
 ity in the personal ministry? 
 
 When by the power of the church 
 and state, which Luther supported in 
 
TESTIMONY. 179 
 
 a certain measure in his reformation, 
 he caused many of the common people 
 to be slaughtered and his friend Mun- 
 ser also put to death by which he forc- 
 ed the peasants to appeal to Urn, we 
 find in the following reply to them 
 the highth that bigotry may attain 
 with those who claim that they are the 
 chosen to dictate the life and care cf 
 othf rs: "He told them the princes de- 
 served dethroneing, yet their, (the 
 people's,) tumults were seditious, and 
 that they had been seduced by false 
 teachers: that it was foolish to put 
 all mankind upon a level, and that 
 Abraham had slaves." lb. page 356. 
 How much better is our method 
 in compelling submission by the ar- 
 rogant claim of the power of the 
 church, and banish to "outer darkness" 
 such who do not submit by expell- 
 ing tbem from the church? None it 
 might be said in the long run; for, 
 if any difference, in one sense their's 
 was no more unmerciful. Their vie- . 
 tims were made happy in immediate 
 death while we propose to let ours 
 take the risks of this life under the 
 terrors of eternal banishment in the 
 life to come; this is about all the dif- 
 
180 MOKE GOSPEL 
 
 ference. 
 
 Auother testimony is found in 
 Bev. 2: 20—23, where a woman did 
 actually teach and preach in the 
 church ;— "Notwithstanding I have a 
 few things against thee, because thou 
 luffere.st that woman Jezebel, which 
 ^caileth herself a prophetess, to teach 
 and to seduce my servants to commit 
 forn'C.ition, and to eat ttiings sacrific- 
 ed unto idols." 
 
 There is not here the slightest 
 ground even in in r erence from which 
 it might be reasoned that this woman 
 was corrupt simply because she 
 taugnt or preached; but it was the 
 corrupt doctrine taught for which 
 she was denounced, as it is learned in 
 verse 21 ;— "And I gave her space to 
 repent of her fornication; and she 
 repented not." 
 
 Had she repented of her "fornica- 
 tion," which was the charge against 
 her, it may reasonably be concluded 
 that she would have been spared 
 from being cast into that bed of af- 
 fliction : and "her children," which 
 likely were those over whom she 
 wielded her great influence. The fact 
 that if she would hive repented, she 
 
TESTIMONY. 181 
 
 would with her childien been spared, 
 shows that in this case she could 
 still have held her influential posi- 
 tion in the church. 
 
 There are two great things learn- 
 ed from this passage: The first is that 
 women may preach ai d teach in the 
 church. The other is that women 
 may become as abominable in the 
 sight of God as men, if not more so, 
 with their influence in teaching ond 
 preaching corruption under the guise 
 of the Gospel. 
 
 The next testimony that is rear- 
 ed to upon this supject is found in 2 
 John I; and reads as follows: "The 
 elder unto the elect lady and her 
 children." The original has the word 
 chosen instead of elect. 
 
 There are but two other places in 
 the Scriptures where individuals are 
 be ; ng designated by refering to ttum 
 as being chosen. The one is that of 
 Rufus in Rom. 16: 13; The other is 
 that of a lady in Babylon "chosen 
 jointly" as it is learned from the orig- 
 inal in 1 Pet. 5:13. 
 
 There were no doubt many oth- 
 ers who were chosen, not however 
 from among the laity as the clergy 
 
182 MORE GOSPEL 
 
 are pleased to term it, but fixm among 
 the disciples who have distinguish- 
 ed trieoaselves in their special gifts 
 in the personal n in.sti j of the same, 
 and have proved themselvth tit and 
 able for special missions or the office 
 of a president or gssislfent. Si ch 
 were the seven that were chosen, 
 the account of which is found in Acts 
 6. These all no doubt were, previous 
 to their being chosen to a special ser- 
 vice, engaged in the ministry., of the 
 Gospel. 
 
 Why those two women were thus 
 Seripturaliy distinguished and hon- 
 ored, it might reasonobly be conclud- 
 ed was because of the prejudice that 
 prevailed then as well as now against 
 women serving in public positions 
 in the Christian church. 
 
 The "chosen lady" under consid- 
 eration, no doubt filled some impor- 
 tant position in the church, to which 
 she was called by a choice of the 
 church. This choice must not be un- 
 derstood to have been a call to the 
 ministry, for there is no such a thing 
 as choosing either women or men to 
 the ministry of the Gospel, taught in 
 the Scriptures. It was no doubt in 
 
TESTIMONY. 183 
 
 the ministry of the Gospel that the 
 lady under consideration manifested 
 the qualifications of her being fitced 
 to be chosen to some overseeing po- 
 sition in the church. 
 
 There is a great deal of difference 
 in opinion, even among educated men 
 about this "elect lady." As great 
 as the effort seems to be among the- 
 ologians to evade the distinction and 
 position that this lady is honored 
 with, it is net at ail surprising that 
 the word elect was at some time sub- 
 stituted for the word cJiosen; if any 
 regrets they are rather sorry that 
 not some better word was substitu- 
 ted to obscure the original sense and 
 meaning. That such a disposition 
 fs prevalent is evident from the ef- 
 forts put forth to make it appear that 
 some private individual was being 
 addressed; or that it means some par- 
 ticular church; or that the church 
 in general was addressed. 
 
 But that this is no private letter, 
 addressed to some individual occupy- 
 ing a private position in the church, 
 is evident from the use of the word 
 chosen in the original. The word e- 
 lect would be sufficient to convey the 
 
184 MOKE GOfPEL 
 
 proper meaning but subjects the pas- 
 sage to the criticism, as some try to 
 show, that it was the came of the 
 lady aldressed. Otners that it refers 
 to the church, the saiLts who arec- 
 lected to be saved. 
 
 As f >r som^ particular church, or 
 the church iu gentral being address- 
 ed it would make a very awkward ap- 
 plication when we read in verse 4 
 that the apostle "rejoiced greatly that 
 he found of her children walking in 
 truth." Think of it, some of the chil- 
 ren of God found walkingin the truth! 
 
 But with respect or" having it re- 
 fer particularly to the church in gen- 
 era! ;it is still more inconsistent when 
 we read in the last verse of the let- 
 ter about her sister who also had chil- 
 dren and who would greet her. The 
 general church having a sister!! 
 
 Accordiug to common sense the 
 meaning in the last verse of the let- 
 ter is that the lady addressed in the 
 letter had a sister also "chosen," (as 
 this word here is also used in the orig- 
 inal,) to some position iu the church 
 and had children also, all of whom 
 were iu the church, and the apostle 
 writes her to whom the letter is ad- 
 
TESTIMONY. )86 
 
 dreps«d the news of the profession of 
 the children of her sister. 
 
 For the closing testimony on 
 this subject, reference is made to i 
 Pet. 5; 13, which reads in the com- 
 mon version as follows: "The church 
 that is at Babylon, elected together 
 with you, saluteth you; and so doth 
 Marcus tny son." 
 
 From the original word for *ord 
 translation in the Diaglot this i*s- 
 sage reads: "Salute you she in Bab- 
 ylon chosen jointly; and Mark the 
 son of me." 
 
 In the quotation from the com- 
 mon the reader, of cource, cannot see 
 any reference whatever to the subject 
 of woman's 'rights. But it is here 
 quoted in order to show how this pas- 
 sage of Scripture has been wrested, 
 like many others that relate to the 
 subject of woman's rights as well as 
 that of the personal ministry. 
 
 The error that occurs here, with 
 the numerous others in the Script- 
 ures justifies the charge of the infi- 
 del against William Penn ; that he 
 (Penn) did say : "There are many er- 
 rors in the Bible. The learned know 
 it, the unlearned had better not know 
 
186 MORE GOSPEL 
 
 it." That which is here demanded 
 however be he either a Quaker or any 
 other humble and apparantly unas- 
 suming professor of Christianity is, 
 that these errors as far as possible- 
 should and must be made knov 
 and those ministers who through in 
 official position have been corrupted 
 so that righteous judgment has fail- 
 ed, must be deposed; especially must 
 this be done when it is learned that 
 those who are so willing to dictate 
 where this knowledge is obscur< d, 
 and setting themselves forth as min- 
 isters of the Gospel and upon whom 
 depends the life and care of others. 
 
 The cropping out of sentimeuts 
 after the character above is entirely 
 two prominent amongst the official 
 miuistry. Of course it is according 
 to human nature to consider the 
 source of our bread and butter as 
 well as the honor in society derived 
 from a noted position and the natur- 
 al passion to rule: But there is a fear- 
 ful risk if not a judgment pending 
 the official ministry in such sacrilege 
 ^hefl not willing to refoim when bet- 
 ter knowledge dictate it. 
 
 In one sense itlooks discourag- 
 
TESTIMONY. 187 
 
 iug regarding the purity of the Holy 
 Scriptures wheu observation of per- 
 version are made as indicated in the 
 verse under consideration. And yet 
 it should not be discouraging ^ben 
 it is considered iniquity was foretold; 
 that darkness should reign for cen- 
 turies; that knowledge should be in- 
 creased, and that the wise should un- 
 derstand. And that we have but re- 
 cently began to emerge from the long 
 reign of universal darkness that 
 spread over the world occasioned by 
 arrogance, ignorance, superstition 
 and bigotry. Above all it should not 
 be discouraging when it may be con- 
 eluded that God is still at the helm, 
 even has been through all these 
 changes, that therefore these things 
 had to be so. 
 
 From the original it is plain from 
 the passage of Scripture under con- 
 sideration that a woman in Babylon 
 occupied a prominent position, and 
 the reasonable conclusion is that she 
 was chosen jointly by several con- 
 gregations to serve them in some po- 
 sition. 
 
 Some think that reference was 
 had to Peter's wife. If it was it 
 
188 REACT ON THE 
 
 does not weaken the information in 
 the least that she was not **chose» 
 jointly" to some public position. Oth- 
 ers again think it strange that such a 
 prominent notice should be made at 
 a woman »od nowhere else mention 
 ed in the Scripture. To this it may 
 be replied that note is made of quite 
 a number of women, and men also,, 
 that were, as it may be inferred* 
 in active service, but of whom there 
 is no other mention made any where 
 in the Scriptures. 
 
 Again, it should not appear strange 
 at all to make note of this woman in 
 the general epistle of Peter; There 
 was then, no doubt much more so than 
 now, (indeed it is bad enough now,) a 
 general prejudice in this respect. A 
 g*tiaral Qrror requires a general cor- 
 rection, aud should be looked for, and 
 is just what the apostle has given us 
 in the notice that he has made here 
 of this woman. 
 
 THE INTENDED FORCE IN THE TEXTS 
 REACTS ON THE OFFICIAL MINISTRY. 
 
 In the texts at the head of the 
 subject the women are positively ex* 
 
OFFICIAL MINISTRY. U9 
 
 eluded from the personal ministry. 
 If it were not for these texts the 
 duty would be as clear that women 
 ar«; to exercise in the ministry of the 
 Gospel as men. But these bar them 
 from this privilege and duty. Con- 
 sequently, if these are authority, and 
 the onfy authority, which thf y are, 
 to support this barrier, then by in- 
 ference the personal ministry for the 
 men is established by them; for, the 
 testimony on the duty of the person- 
 al ministry noticed outside of the 
 texts is equally as favorable for the 
 women as the men ; For, as it has al- 
 ready been noticed, if these bar the 
 female portion of the church from 
 this duty, then it constitutes an ev- 
 idence that the male portion of the 
 church may, and even shall exercise 
 in the ministry of the Gospel. This 
 is plain. This conclusion is impos- 
 sible to evade; for where can be 
 found such a commandment given to 
 men as is found in these texts to 
 the women, which constitutes the 
 sole ground to deprive the women of 
 a personal ministry in the Gospel? 
 
 If these texts are the authority 
 upon which women are deprived of 
 
1$J REACT ON THE 
 
 this duty, and no such h eommai d is 
 recorded to exclude the men from 
 this duty, at course that commands. 
 the men personally to exercise in the 
 ministry of the Gospel. 
 
 To illustrate further: Suppose 
 seme one of riur preachers who 
 preach for pay would order a col- 
 lection in the assembly, stating pos- 
 itively that contribution from the 
 ladies will not be accepted; w 7 ould 
 this not be the same as a direct appeal 
 that all men may and should con- 
 tribute? This case is m the same 
 form of the texts; all the difference 
 there is, money is collected in the as- 
 sembly by the illustration where 
 the women are excluded; while in 
 the texts preaching was the thought 
 under consideration, where the wom- 
 en were also excluded. See 1 Cor. 
 14: 26—33; the verses that precede 
 the t^xts. 
 
 The commandment that bars one 
 from a privilege always carries with 
 it the granting of that privilege to 
 the one upon whom it is not impos- 
 ed. Therefore the personal ministry 
 for the male portion of the church is 
 established; not only from the many 
 
OFFICIAL MINISTRY. 191 
 
 testimonies as noticed heretofore, 
 but by the texts themselves, that is, 
 so long as the advocates of tlnm use 
 them to exclude women from tils 
 service. Therefore it may be said 
 that the force of the blow of the offi- 
 cial ministry intended in the texts 
 reacts upon their own heads; ier in 
 the effort to make shure to bind and 
 bar the women they op*n this door of 
 liberty to the men. This is the le- 
 gitimate conclusion when the texts 
 are taken to prohibit women in serv- 
 ing in the ministry of the Gospel. 
 
 The dilemma that the official cause 
 is placed in now, establishes the per- 
 sonal ministry for men from their 
 craftiness; for the testimony on this 
 liberty outside these texts being e- 
 qual, and now insisting that these 
 are the barriesto women in the min- 
 istry, establishes a personal ministry 
 for the men. And if they are not 
 owned as a barrier to women then of 
 course with the vast amount of testi- 
 mony in favor of the personal minis- 
 try the doctrine is establish^ d for ail- 
 That the idea generally prevails 
 that the texts bar women fiom min- 
 istering in the Gospel, it is only nee- 
 
1&J2 HE ACT ON THE 
 
 essary to confront the advocates of 
 these texts as to whether these texts 
 mean what they say,— positively that 
 women shall not speak in the church ; 
 not even to ask a question? and they 
 will muse for a time and finally ad- 
 mit thit they do not mean that. The 
 fact is they dare not say otherwise, 
 for they, as well as everybody is guil- 
 ty of violatiug them m this respect, 
 if there is any guilt in this violation. 
 Very well. Then what do they menu? 
 They answer that they mean that 
 women may not minister in the Gos- 
 pel. Now if these texts are the au- 
 thority by which women are probib- 
 lied from the ministry, they do, as 
 noticed heretofore, grant that priv- 
 ilege to all men. Thus they admit 
 Ihemselves tnat the intention of the 
 texts, according to their own under- 
 standing is to prohibit women trora 
 mtnistenng in the Gospel. 
 
 As a last resort the advocates 
 ot these texts will give themselves a- 
 way by asserting that women may 
 not be licensed or elected to the Uiiu- 
 rry of the Gospel. But has it not 
 been shown by a legitimate conclu- 
 sion from the disposition that the 
 
OFFICIAL MINISTRY. H'3 
 
 advocates themselves make of tbese 
 texts, as well as many other passag- 
 es, that there is no such a thing taught 
 a q calling men to the ministry ? And 
 - ot only as regards the men, but the 
 evidence is as strong outside of these 
 fefcxts that women ministered in the 
 Gospel without the special call us 
 that of the men; now, since it has 
 been proven that men are to exercise 
 in this duty without any special calf, 
 and the evidence is equally as strong 
 outside these texts that the doctrine 
 applies to women; Then applying 
 the evidence that the texts produce 
 in favor of the men, to the same 
 cause, found, in the same book, and 
 under the same circumstances, for. 
 the same purpose, given by the same 
 author, but is enjoined upon women, 
 they est<#blish the personal ministry 
 for the women as well as the men. 
 
 These conclusions are drawn f 
 the explanation made by the advocat- 
 es of an official ministry themselves. 
 And here may they rest upon their 
 own hands until they tire with in- 
 consistency and perversion. 
 
 The more honorable way to dis- 
 pone of them is to charge them to the 
 
194 REACT OX THE 
 
 manufacture of the official mii isiry. 
 This is sustained; First, in the fact 
 tint many other Sciiptuns that re- 
 late to the same subject betray the 
 hand of the official ministry . Second ; 
 because they are in the strict sense 
 too unreasonable and intolerable to 
 obey ; a thing that the advocates have 
 to admit tnemselves. Third; because 
 they te<ich the very opposite that is 
 learned from many other passages. 
 
 If these texts themselves, instead 
 of their advocates would say that 
 women should not be. called to the 
 work of ministering in the Gospel, 
 then they might constitute an evi- 
 dence that men should be called. And 
 then even they would rightfully be 
 rejected when it is proven that all 
 the disciples took part in minister- 
 ing the Gospel in the public «isembly. 
 
 In case the texts would read that 
 women should not be called to the 
 ministry the clergy would have all 
 to "catch on in a hurry." A single 
 s.tat men t like this with the worldly 
 desire that has made its way into the 
 heart of the clergy in having sacrecl 
 things systematically arranged aftti 
 the manner of this world, and the in- 
 
OFFICIAL MINISTRY. 195 
 
 fltience that is wielded by them in Hie 
 otiurch would defeat all o'ber testi- 
 monies even though it were by many 
 others proven to be spurious. And has 
 it not been done anyway, even with- 
 out any Scripture to reason from? 
 
 As it is however the hand of the 
 iniquitous official ministry is easily 
 detected, even by the limited in 
 knowledge ; thank the Lord, and is an 
 evidence of the care of the Greater 
 ovar Ins own divine will which all 
 may understand if diligently nought . 
 The conclusion is reasonable that 
 if these texts do not mean what they 
 say it makes it extremely doubtful 
 when their meaning is guessed unless 
 that meaning would be four d to com- 
 pare favorable withal! other Script- 
 ures relative to the same subject . 
 The attempt to put any other con- 
 struction upon them Is not only a 
 difficult undertaking if we want to 
 avoid exposure, but it is wicked. Men 
 should not undertake to dictate for 
 the record of inspiration. 
 
 These texts are too strong in th* ir 
 expression, even in the common ver- 
 sion, say nothing of their positive ex- 
 pression in the Diaglot where ft 
 
196 REACT ON THE 
 
 reads: "It is an indecent thing for a 
 woman to speak in au assembly." 
 This being from the earliest manu- 
 scripts proves that tinkering of this 
 kind in the Scriptures had been prac- 
 ticed very early in the Christian agf\ 
 It is also evident that this tink- 
 ering in the Scriptures was practic- 
 ed for centuries, for, finding these 
 passages put into such strong lan- 
 guage in the earliest manuscripts 
 shows that this mischievous woik 
 began previous to the date of the 
 earliest manuscripts now extant; 
 then finding that alterations have 
 been made, by comparing the earli- 
 est with the common version piovts 
 that this iniquitous work has been 
 practiced down until the common 
 Bible now in use was revised. Evi- 
 dently, however, these alterations 
 were slight, doing damage only in in- 
 stances like the subject under con- 
 sideration where the gratification of 
 selfish motives prompted it, such as 
 distinction, honor and church-power. 
 The word church everywhere is sub- 
 stituted for assembly and congrega- 
 tion', another error caused by the of- 
 ficious elergy The love to speak ot 
 
OFFICIAL MINISTRY. 197 
 
 .church orgnaiz-uion prompted this, 
 knowing that organization can not 
 be eh eted without a, duly installed set 
 of church < iiicers. Then or couise fol- 
 lows that or a systematically anang- 
 e<J church government, a creed, and 
 the ungodly practice of expelling our 
 .brethren on matters of opinion. 
 
 The spirit, and consequently the 
 foundation, of the plan ot salvation 
 however has always been preserved 
 in spite of the iniquitous work of the 
 "man of sin" and the enmity and hat- 
 red of the nonprofessor and inlidel. 
 
 A reason why the Gospei will 
 stand mutilation and perversion at 
 the hand of the profane in attempt- 
 ing to maintain an oflicral fj)fctemof 
 church government, and yet main- 
 tain its primitive purity, is because 
 it never was designed 10 teach any 
 such science as church government 
 Jby a regu arly elected set of officers 
 who are to pattern *n their mecnods 
 =aud execution of this ^pirituai power 
 After the powers of this world. 
 
 The principle couched in the sen- 
 tence, "Love thy neighbor as thyself," 
 and returning good tor evil, is the 
 governing factor of Divinity and is 
 
198 REACT ON THE 
 
 entirely beside any system of gov- 
 ernment that is possible to be origin- 
 ated in the human heart to govern 
 the savage disposition of man. 
 
 Had the Gospel been delivered to 
 the world with the intention to pos- 
 itively say in all respects what a man 
 must and must not believe and do 
 with penalties of expulsion from 
 church and consigned to "outer dai k- 
 ness" if violated, it would not have 
 been by an All Wise Creator so wreck- 
 lessly written, if we are allowed the 
 expression. There are many passag- 
 es upon which the religious world is 
 divided where the extra insertion of 
 a word or two would forever have 
 settled the disputed doctrine. But 
 the plau of salvation was cot mani- 
 fested in this way. The record of it 
 is arranged that the disciples must 
 search for the truth, and that dilh- 
 gently, and with a selfdenying spirit, 
 and with a sincere desire to obey and 
 live in it. Tnerefore testimonies be- 
 ing weighed by such a desire and dis- 
 position, the whole life is subject to 
 be turned about as light and knowl- 
 edge flows from the Word. 
 
 When it is discovered in us that 
 
OFFICIAL MINISTRY. 199 
 
 we are not willing to lay down our 
 lives in the loss of our preconceived 
 ideas when convicted by a preponder- 
 ance of testimony upon any subject 
 whatever taught and exemplified by 
 the Savior and his witnesses, it can 
 be set down that we are m t right at 
 heart. We hive yet a stubborn and 
 selfish disposition lurking there that 
 must be broken up. Such characters 
 are readly detected and manifest, for 
 there are doctrines sufficient in the 
 Scriptures that do not come under a 
 positive commandment that will test 
 all of our wicked hearts And for 
 this very same reason may it not have 
 been good to subject the Holy Scrip- 
 tures to perversion like the instance 
 under consideration, aid otheisthat 
 might be cited that give sanction to 
 the selfish motives that are inherent 
 in the human heart, and threby give 
 to those who wanted to believe a lye 
 the occasion to freely indulge in it? 
 The seeming deficienties in the 
 Scriptures that confront our natural 
 views in not positively stating ruodes 
 and methods, but which must be es- 
 •iblisbed and believed in by circum- 
 stancial evidence; and where this can 
 
200 
 
 REACT ON THE 
 
 not be obtained, forbearance the only 
 seeming remedy; as well as the se* 
 ing weakness of the Holy Scriptures 
 being subject to perversion, is all fill- 
 ed up and made perfectly sound and 
 whole in love. Love, first toward 
 our Creator in such a degree that we 
 will have to iose all of self, and dil- 
 igently and sincerely search for His 
 will, subjecting our whole life to be 
 turned about, and we carried whith- 
 er, otherwise we would never come. 
 Then love toward our fellowbeing 
 so that we mill never force our wish- 
 es upon them by church decisions or 
 by majorities about uh. 
 
 Therefore these unnatural and 
 seemingly weak things that occur in 
 the record of the Scriptures, partially 
 brought about by perversion and par- 
 tially permitted by inspiration, solve 
 themselves into the great law of the 
 Gospel. Whereas without these wise 
 s.rd divine plans and methods to sub- 
 due our selfish natures and disposi- 
 tions we are left to be diiven out upon 
 the dark and dangerous ocean of spec- 
 ulation to engage in war and fighting. 
 
 Let the laws of love and reason 
 be the weapons by which to overcomes 
 
OFFICIAL MINISTRY. 201 
 
 those who disagree with the doctrine 
 or a peisonal ministry, and many oth- 
 er things that popular Christianity is 
 rejecting, but was taught by the Lord 
 Jesus and witnessed to us by bis a- 
 postles; all of which things have a 
 mighty preponderance in testimony 
 from the acts of the apostles after- 
 ward, as learned in the epistolary 
 writings. When the Lord sees fit to 
 permit the divisions that are toc< me, 
 rejoice ye who are on the side of be- 
 ing shamefully cast out. This con^ 
 stitutes the best evidence this side 
 of eternity that you are on the right 
 track. Oh. the Christian world have 
 overlooked the mighty principle of 
 ilove, the masterwneel in toe economy 
 of grace ! We are all guilty ! 
 
 It is all right to deduct a certain 
 lot of rules from the Scriptures by 
 which to regulate our lives, and it is 
 right to introduce them and recom- 
 mend them and propogate them in 
 the spirit of love, but it is getting 
 outside the love and spirit of the Gos- 
 pel when they are set up similar to a 
 code of laws and brought under a sys- 
 tem of church government and pro- 
 ceed to disown those of our brethren 
 
202 REACT ON THE 
 
 who differ with us. Then, and worst 
 of rill, expose our ignorance m <;ani- 
 ing that ail was done in the luYts ai:d 
 spirit of the meek and iovi 1> Redeem- 
 er, who never condemned any ujan. 
 
 If the conference in Jerusalem, 
 (Aets 15.; may be referred to as a pre- 
 cedent for an association and the, dis- 
 cussion of difficult questions then 
 stay strictly by the precedent, decide 
 npon questions if it can be done, and 
 propagate them in peace. If not in 
 peace follow the example of the apos- 
 tle in Acts It) : 3, 4;— Though he was 
 certain that circumcision was not re- 
 quired, witnessed by the Holy Ghost 
 itself, yet rather than to break the 
 peace with the brethrsn he had Tim- 
 othy circumcised, having the decree? 
 of the council in Jemsalem in nib 
 possession at the same time for to 
 distribute in the cities. Brethren, 
 can't you understand thisf 
 
 A RESOLUTION. 
 
 Seeing that an official ministry is 
 antagonistic to the freedom, skill and 
 knowledge, prosperity and equality 
 ui the Gospel; and beside these sub- 
 
A RESOLUTION 203 
 
 jects the Gospel to go a begging for 
 money in order to be forwarded in the 
 world ; it is therefore resolved to form 
 an assembly wherever tw<», three or 
 more are willing to unite for the pur- 
 pose of conversing and assisting each- 
 other in the ministry of the Gospel. 
 
 If we communicate with each oth- 
 er respecting the best methods and 
 arguements to be employed on differ- 
 ent subjects in the propagation of the 
 Gospel, it will not be long until the 
 talent of teaching will be developed, 
 and will take its place in the assem- 
 bly; not : however after the manner 
 of the Roman clergy, but after the 
 manner of Christ in denying them- 
 selves in order to assist otbeis in 
 qualifying themselves in the minis- 
 try for the spreading of the Gospel. 
 The talent of governing would also 
 become manifest in due time that a 
 spirit of equity and fairness would 
 prevail in tne assembly. Likewise 
 all other talents or gifts would man- 
 ifest themselves for the benefit of 
 the assembly. 
 
 The appointing of presidents (el- 
 ders, aged persons) and their , assis- 
 tants, would as a matter of course fol- 
 low in the increasing of the assem- 
 iy,eyen as, it did in the apostolic age. 
 Setting out to accomplish these 
 
204 A RESOLUTION' 
 
 things, bietinen ai<d sisteis must not 
 permit their resolution lobe deflat- 
 ed by those ministers who sanction 
 the personal ministry, yet keep their 
 position, telling us to go and preach. 
 This is rather adding insult to injury. 
 Those who say this, even in good 
 faith, do not for a moment consider 
 that we have honored and encourag- 
 ed them, not only in the belief that 
 they have been most sacredly called 
 to go and preach the Gospel, but when 
 they wer, 1 weak, timid, blundering, 
 and even spiritually untutored we 
 spake kindly and encouragingly to 
 them, and then for years given them 
 honor and audience until they have 
 become masters in controlling their 
 thoughts and greatly extended their 
 knowledge m various subjects. Re- 
 quire more than a sanction of these. 
 Let them serve the congregtion as 
 teachers with their practical knowl- 
 edge, or go and preach the gospel 
 themselves, and let others teach and 
 preside in the congregation at home. 
 
 Those who speak disparaging of 
 the personal ministry should be made 
 to understand that they cannot have 
 your crown; (Rev. 3: 11.) that they 
 are overbearing, and proud, and as- 
 suming the position of an impostor, 
 and that too,through a gift that your- 
 self assisted in bestowing upon them. 
 
"And they that be wise shine 
 as the brightness of tne firmament; 
 and they that turn many to right- 
 eousness as the stars forever and 
 ever." Dan. 12: 4. 
 
 "How beautifnl are the feet of 
 them that preach the Gospel of 
 peace and bring glad tidings of 
 good things." Rom. 10: 15. 
 
 THEN, 
 
 "Go into all the world, and pro- 
 claim the Glad Tidings to the whole 
 creation." Mark 16: 15. 
 

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