Music Rejected!
Kerry Duke

John Price is pastor of Grace Baptist Church in Rochester, New York. His book Old Light on New Worship (2005) repudiates the use of instrumental music in worship. Relying on what Reformed Churches call the regulative principle, Price bases his case against instrumental music on:

". . . three basic theological principles of worship: (1) The Old Testament temple worship in all of its outward ceremonies and rituals has been abolished; (2) We must look to Christ and His apostles alone for the worship of the church; (3) With no command, example, or any indication whatsoever from the Lord Jesus that He desires musical instruments in His church, we have no warrant for their use."

This conclusion led Price and the Baptist Church where he preaches to abandon the use of musical instruments in worship. In making this change he joined Reformed Presbyterian churches that reject instrumental music in worship. Some excellent writing on this subject comes from these Presbyterians. What they call the regulative principle is the very thing we have contended for: that what we do in religion must be authorized by the New Testament. James Glasgow, in Heart and Voice: Instrumental Music in Christian Worship not Divinely Authorized, said

"That principle was substantially this, that for all the constituents of worship, you require the positive sanction of divine authority, either in the shape of direct command or good and necessary consequence, or approved example; and that you are not at liberty to introduce anything else in connection with the worship of God, unless it comes legitimately under the apostolic heading of 'decency and order' . . . The reforming restorers of the church to its original purity held and taught that this principle, requiring positive divine authority, was a scriptural principle, and that it excluded the use of instrumental music in the worship of the Christian church."

Another Presbyterian, John L. Girardeau, wrote an excellent book against instrumental music in worship in 1888. In it he lamented the "revolution" in the Presbyterian Church of his time because his brethren were breaking away from traditional Reformed teaching. One of these changes was the introduction of musical instruments in worship. One of the most scathing indictments of the Presbyterian Church for this innovation was a short work written by James Begg in 1875 entitled Anarchy in Worship. He chided Presbyterians who were

". . . so profoundly ignorant in regard to this whole controversy, that they argue as if this were the principle of their own Church and of Scripture; and they ask, with a foolish and stupefied air of triumph, where God has 'prohibited' instrumental music and other corruptions of worship under the New Testament dispensation? But it is plain that this is not our principle, and that it comes far short of what is necessary to clear the worship of God of human corruptions and abuses, inasmuch as many things, as crossing in baptism, kneeling at communion, even the mass itself, are not expressly 'prohibited' in Scripture, and yet are manifestly inconsistent with the purity of Divine worship."

These writers are right in what they say about instrumental music and about New Testament authority. But they are tragically inconsistent in applying the regulative principle. How can they use this principle to exclude instrumental music and not see that it also excludes infant baptism? John Price is even more baffling. He says instrumental music in worship is unscriptural—but only if you use more than one instrument! Price believes using a single instrument in worship like a piano or organ serves as an aid to singing and insists that this issue should not be a matter of fellowship. However, churches that use multiple instruments "have crossed a crucial boundary and entered into a clear and unacceptable violation of the regulative principle of worship" (p. 15)! Then there is the glaring inconsistency of both groups in rejecting instrumental music in worship while refusing to accept plain Bible teaching about the purpose of baptism. While it is disappointing to see these inconsistencies, it is encouraging to see common ground that may be used to teach the whole counsel of God.

Editorial
Malcolm L. Hill

Total deism teaches that God wound up His creation like one would wind up a clock and that God is now doing nothing other than watching the universe unwind. Deism has God removed from His creation and it has Him doing nothing in the world today.

It is sad indeed to say that we have preachers today who have tried to push God out of His creation. They are deists to some degree. Oh yes, they deny this but the position they embrace pushes them to this. When one accepts a doctrine he must accept the consequences of that doctrine. For an example, the atheist says there is not God but he says murder is wrong. But if there is no God, there is no such thing as objective right and wrong. Any and every thing goes from Adolph Hitler's slaughter of the Jews to raping and molesting little children. The atheist does not want to accept the consequences of his atheism but he must whether he likes it or not. Even so with some preacher brethren who have espoused the idea that God no longer has anything to do with His creation. They have to some degree accepted a position of deism. They tell us there is no such thing as divine intervention today, which means that most of our prayers are nothing more than whisperings to the wind. No need according to them to pray for the sick, to pray for a safe journey, to pray for the preacher, to pray for the church, to pray for our families, to pray for God's strength and help. They believe God has nothing to do with such. Can you believe it? Can you understand such? We totally abominate such rotten doctrine. It has a deistic stench to it. One may take away the church house, located preachers, kitchens in the church house, Sunday school, eating in the church building, orphan homes, etc., but in the name of Almighty God do not try to remove God, Christ, and the Holy Spirit entirely out of the kingdom and the world.

Some are teaching that God in the creation of the universe and world pre-ordered that every detail would take place at its proper time. They teach that God pre-ordered that the sick would get well or die; that certain events in the world would take place; that things in the life of individuals would or would not take place. They teach that every detail is pre-programmed of God. This has a "smack" of Calvinism in it. So these preacher brethren go from deism to Calvinism. Again, can you believe it?

If God has pre-programmed every detail of our lives, then why pray? Some brethren will run in whatever direction necessary to cover up their ignorance or for some their faces and pride. Such is not Christian—it never has been nor ever will be. We call on brethren to humble themselves under the mighty hand of God and do and teach the Word of God. Let us all be strong in God's Word and act like men (I Cor. 16:13).

Read This

"In 1776, Voltaire, the French philosopher, announced, 'One hundred years from my day there will not be a Bible in the earth except one that is looked upon by some antique seeker.'

One hundred years later, Voltaire was dead and his own house and press were being used to print and store Bibles by the Geneva Bible Society.

One hundred years from the day of Voltaire's prediction, the first edition of his works sold for eleven cents in Paris, but the British government paid the Czar of Russia half a million dollars for an ancient Bible manuscript."

Voltaire, along with others of his kind, did not and have not realized what they were up against when they fought against God. Jacob wrestled with God all night (Gen. 32:24-25) and lost the wrestling match. So it is with everyone who challenges God for a wrestling match. God says His word will endure forever (Matt. 24:35; I Pet. 1:25). No person or nation can destroy the Bible. It is here to stay.

The Church in History
Frank L. Cox

"See, saith he, that thou make all things according to the pattern showed to thee in the mount" (Heb. 8:5b).

From the day of her birth on the great Pentecost until the present time, the church of our Lord has passed through various changes—some for good, others for bad. Forgetting the great Leader and Captain of her salvation, she has been swayed from one extremity to another by religious leaders who know not God. Growing weary of the pure teaching of Christ, she has turned and embraced the doctrines and precepts of men. Laying aside the divine pattern for her work and worship, she has copied the form and imbibed the spirit of institutions of this world. It was only when men turned to the word of God as their light and taught others to do the same that moral and spiritual progress has been manifest. The purpose of this lesson is to call attention to a threefold glimpse of the church as it appears on the state of history.

The Church in Her Primitive Beauty

In this place we have a view of the church in her early days, or as she appeared in the period of history when Peter and Paul preached under the guiding influence of the Holy Spirit.

1. Her members were united. With "one accord" they worked, they worshiped, they preached. They were not divided. With the strong cord of love they were bound together in one grand and glorious family. The New Testament is replete with passages sustaining this fact.
2. Her worship did not consist of an elaborate ritual, but was prominent for its simplicity. It consisted of the following items or acts of devotion:
1. A weekly observance of the Lord's supper, emblematic of the suffering and death of the Savior.
2. A weekly contribution of their material means for the purpose of promoting and perpetuating her mission among men.
3. The singing of psalms, hymns and spiritual songs, without the sound of mechanical musical instruments.
4. A reading of the scriptures and the epistles of the apostles.
5. Humble prayers concisting of praise, thanksgiving, confession of sins and supplication.
3. She was called by the name of her Bridegroom, her Builder, her Purchaser, her Head, her Savior. (See Matthew 16:18; Rom. 16:16; I Cor. 1:1.)
4. Her ministers baptized (immersed) believers in the name of the Father, the Son, and the Holy Spirit for the remission of their sins (Matt. 28:19; Acts 2:38; 8:38-39; Rom. 6:3-4).
5. Her creed was the Christ—Christ's teaching or doctrine. The doctrines and precepts of men were rejected; in every act of service and worship, the word of God was her guide.

The Church in Her Apostasy

Here we have a view of the church in her departure from the pattern the Lord had given. This departure in its fullness did not come in a year, not even in a hundred years. It was a gradual process over a period of hundreds of years. The fact that the departure was a slow development made it all the more dangerous and difficult for men in any age to detect.

1. Her members became divided into warring groups or denominations. Between these various groups there was no fellowship. Instead of working together for the advancement of a common cause, they worked against each other and, consequently, against the divine purpose.
2. Her worship was corrupted. The Lord's supper—both in spirit and in form—was largely forgotten. The sacred institution, which had been a weekly observance, came to be observed monthly, or quarterly, or annually. Instead of making a weekly contribution of their means for the support of the cause of Christ, members of the church devised other means of raising funds. Though they had neither precept nor example in the New Testament for so doing, church leaders introduced instrumental music into the worship. The gospel was no longer preached in its purity; traditions of men, political issues and current events also began to be preached. The warmth and spontaneity of prayer were lost in the coldness of formality.
3. She forgot the name of her Bridegroom, her Purchaser, her Builder, and began to wear other names—the names of men or names which originated in the minds of uninspired men.
4. Her ministers, for the sake of convenience, began to sprinkle or pour water upon the heads of believers for baptism, destroying the significance of the sacred command. (See Colossians 2:12.)
5. Her divine creed was corrupted by the addition of human creeds. The Nicean Creed, written in the year 325, began to be used by the Roman Catholic Church. The Augsburg Creed came into existence in the year 1530 and began to be used by the Lutheran Church. The Episcopal Creed was adopted by Henry VIII of England in 1552 and became the creed of the Protestant Episcopal Church. The Westminster Creed of 1643 began to be used by the Presbyterian Church. The Philadelphian Creed of 1742 became a guiding influence of the Baptist Church. The Methodist Church began to make use of her Creed and Discipline in the year 1784. Let it be remembered that none of these religious bodies excluded the Bible, but all employed their creeds in addition to the Bible.

The Church in Her Restoration

Lastly, we get a view of the church in her restoration. In the early part of the 19th century a movement was set in motion which had as its objective the restoration of the ancient order and beauty of the church of Christ. This movement was sponsored not by men of one but of many different religious groups in different sections of our nation. Their efforts were independent, spontaneous, and simultaneous. This is truly significant. Among the Methodists was James O'Kelly of Virginia; prominent among the Presbyterians was a great leader, Barton W. Stone; among the people of the Baptist faith was Abner Jones of Vermont. Outstanding among the leaders of the restoration movement were Thomas Campbell, his son Alexander and Barton W. Stone. Let us consider their plea:

1. Christian unity.
2. The restoration of the simplicity of New Testament worship.
3. The restoration to the church of her ancient name—the name of her Bridegroom.
4. The practice of baptism (immersion) of believers, depicting the burial and the resurrection of the Lord Jesus (Rom. 6:1-4).
5. The rejection of all human creeds and the exaltation of the Bible as the only rule of faith and practice. The practical slogan was: "Where the Bible speaks, we speak. Where the Bible is silent, we are silent."

May there be among God's people of today a renewal of this great movement—the restoration of the church to its primitive beauty and simplicity. It is scriptural. It is eloquent. It is irresistible. Not only in the items mentioned above should we call for a restoration, but in the matter of Christian living and devotion—in zeal, in prayer, in personal purity, in brotherly kindness, in the willingness to forgive men their trespasses, and in all those beautiful graces which adorn the life of a follower of Christ.

Saith the Lord
D. Ellis Walker

Do we realize the tremendous burden that we are having to carry as we try to persuade men to accept Christ and be members of his body? It is common knowledge that there are many church members who are apparently in good standing in the church, yet they are unfaithful. As we plead with the alien sinner to come to Christ all of us are conscious of the fact that it is necessary for us to persuade them to disregard the unfaithfulness of many members of the church. They stand between the sinner and Christ; the sinner often sees them rather than Christ.

How long are we going to hold in full fellowship those members who should be admonished to repent of their unfaithfulness and indifference? How long are we going to ignore the teaching of the Bible on withdrawing from the disorderly (II Thess. 3:6, 14)? It has never hurt a good tree to have the dead wood cut off.

What is the church? Is it a haven for those who are fleeing from sin or is it a harbor for those who continue in sin? The Bible says,

"Come ye out from among them,
and be ye separate,
saith the Lord,
And touch no unclean thing;
And I will receive you,
And will be to you a Father,
And ye shall be to me sons and daughters"
(II Cor. 6:17-18).

Three Abiding Sources of Strength
Jesse P. Sewell

Emerson, somewhere in his writings, expresses a petition in these words: "Nerve us with incessant affirmation." When our enthusiasms have become weak and sick; when our dreams have become dim and drained of hope; it is neither argument nor logic we need. When we stand face to face with our human limitations, weaknesses, mistakes, shortcomings, failures and sins we are conscious of the need of power superior to our own.

When we stand on the very edge of utter despair and destruction; or of victory and joy, what our souls need is a constant, steady, confident affirmation of our abiding sources of strength.

First: The Abiding Father (Ps. 90:1-2; I Tim. 1:17)

The Holy Scriptures begin, "In the beginning God." They close, "The grace of our Lord Jesus Christ be with you all, Amen." They nowhere argue God. They continuously affirm him—the everlasting one—the abiding Father.

As we stand in the midst of prosperity or adversity, gain or loss, joy or sorrow, encouragement or temptation, victory or defeat, and look for something on which we may lay hold that can give to us strength to stand and to fight; that can bring to us a song of victory and not a dirge of defeat:

God is the answer (Deut. 33:26-29; Ps. 121:1-3; I Pet. 1:3-5). In the eternal Father, we have an abiding source of strength, power, love, mercy, grace, help, security, pleasure, joy and victory.

We may lay hold here and hold on to the end. He is "the same yesterday, to day, and for ever" (Heb. 13:8). With him is no variableness, "neither shadow that is cast by turning" (Jas. 1:17). If we would know victory and contentment we must have our lives anchored by a living faith to this abiding source of strength, the eternal God—the everlasting Father, the one in whom we live and move and have our being, and who is never far from any of us.

Second: The Eternal Son (Heb. 1:8-12)

Here we have: an eternal throne; a scepter of righteousness; an eternal king; unchanging throughout the generations.

When we face what seems utter defeat, wreck, and ruin, the soul finds shelter, light, and victory in Jesus Christ. He is abiding, ever present—in himself—in his word—and in his deeds. He is unchanging in a changing world. He is untouched by raging human conflicts or by time—he is the way, the truth and the life for each succeeding generation to the end of time.

In the Holy Scriptures we have: God, rich in mercy and love; sinners, dead in sin, quickened with Christ, saved by grace, raised up and sitting in heavenly places with Christ; living and bearing fruit in him; escaping the corruption of lust, and partaking of the divine nature through his power; receiving all needs and the strength to do all things through him; given all things that pertain to life and godliness by him, lives hid in him, saved to the uttermost by him the eternal, unchanging high priest, exhibited in ages to come as demonstrations of his grace, to appear with him in glory—what more does man need?

The one who stands in this abiding source of strength, the one who counsels with Jesus, and walks with him, is safe and secure in life, in death, and even in the end of time, and the crash of worlds.

Third: The Eternal Spirit

The same "Spirit of God" that "moved upon the face of the waters," in the process of the organization of the earth, the heavens and the sea. The same Spirit that filled Jesus without measure. The same Spirit promised by him to the apostles, and which came on Pentecost to make the material he had prepared into a living church, and to inspire the disciples that they might preach the gospel. The same Spirit that inspired the writing of the Bible.

(I Corinthians 2:16-17; Ephesians 3:14-17). "But," says someone, "the Spirit dwells in Christians through the word and only so." Why lose or obscure the fact, the great and important truth by entering into a discussion of the method—the how? What difference does the how make? The truth is that the Spirit dwells in God's faithful children. Their bodies constitute the temple of God—and as such are to be kept undefiled that they be not destroyed.

Paul prayed that the Ephesian Christians might be strengthened by the Spirit in the inner man. But what does the SPIRIT do for Christians that God's word is not SAID to do?

(Romans 8:26-27). The Spirit in our hearts is our ultimate source of power in prayer. This is one way at least in which he helps our infirmities, in a manner in which the word cannot.

As Christ dwells in us by faith, so the Holy Spirit dwells in us to strengthen us, and as a source of help in our prayers. And without success in prayer no man can walk with God.

(James 4:2-3). The career of David was drawing to its close. He had called all of the people together to hear his farewell. He had given to Solomon the pattern and plans of the temple of God. In super abundance the people had given willingly for the Lord's house. He then called the multitude to prayer.

(I Chronicles 29:10-14). This was age and experience and understanding at prayer. David had reached the high eminence at the end of the road. From it he looked back over the winding pathway of life. He saw in the midst of all the experiences of life the one thing that had been his source of strength and victory, and he fervently thanked God for God.

Will you join me in a simple but earnest petition to God?

Father: We thank thee for the eternal God, the eternal Son, and the eternal Spirit—our abiding sources of strength and power, and we pray thee to give to us the humility and the good sense to stand in them and to draw upon them in complete trust and without reservation in all of the experience of life—In Jesus' name and for his sake—AMEN!

Does God Answer Prayer?
Malcolm L. Hill

Does God intervene in our prayers as Christians? Some say yes and some say no. Let us look at what some have said in days gone by. Brother Steve Ellis said, "May God help us. . ." (Memphis School of Preaching Lectures 1993, p. 15). Some say God does not help us.

Brother Tom Warren said, "Thus, it seems to be the case that in order to prepare certain men to perform a particular mission, by His providence, God brings men into situations of suffering" (Memphis School of Preaching Lectures 1993, p. 27). Thus brother Warren believed that God did intervene at times in the affairs of men today.

Brother Tom Warren further said, "It must be noted and kept in mind that God no longer performs miracles on earth. Some people wonder: If there are no miracles, then how can God answer prayer? The obvious answer is: by His non-miraculous providence" (Memphis School of Preaching Lectures 1993, p. 82).

Brother Terry Claunch said, "Parents ought to pray for their children's Bible Class teachers to be strong" (Memphis School of Preaching Lectures 1993, p. 86). Brother Claunch further said, "Jude taught that prayer helps when one needs to be built up or edified (v. 20)" (Memphis School of Preaching Lectures 1993, p. 88). Again, brother Terry says, "Pray for our brethren, that they may have strong hearts to know right from wrong" (Memphis School of Preaching Lectures 1993, p. 89).

Brother Dub McClish said, "Yes, God answers prayer—such is rooted in His Nature" (Memphis School of Preaching Lectures 1993, pp. 236-237).

Brother Winford Claiborne said that Christians are commanded of God to pray: "Praying, dear friends, is one phase of our obedience to God, but it is not the only one" (Memphis School of Preaching Lectures 1993, p. 267).

Brother Curtis Cates said, "Our responsibilities are too great not to pray." He further said, "It is critical that Christians pray!" (Memphis School of Preaching Lectures 1993, p. iv of the introduction).

Brother Billy Bland said, "The ability to commune with God is certainly a great blessing" (Memphis School of Preaching Lectures 1993, p. 126). He further said, "James informs us that, 'the effectual fervent prayer of a righteous man availeth much' (James 5:16b)" (Memphis School of Preaching Lectures 1993, p. 127). He further says, "The word supplication is the idea of petitioning God for a particular need" (Memphis School of Preaching Lectures 1993, p. 129.).

Brother Garland Elkins said, "The word supplications refers to a petition for a particular benefit; a request for need. We are taught to ask God for blessings (Matt. 6:11; 7:7; James 4:2)" (Memphis School of Preaching Lectures 1993, p. 138). He further says, "Prayer is a great source of Christian strength" (Memphis School of Preaching Lectures 1993, p. 138).

Brother Keith A. Mosier said, "Therefore, for one to take the position that the Holy Spirit is active in the Christian's prayer will offend some, but not to take such a position would deny that which the Scriptures clearly teach. The Holy Spirit is said to help our infirmities. . .'for we know not what we should pray as we ought' (Rom. 8:26b)" (Memphis School of Preaching Lectures 1993, p. 424).

Why these quotes? Because some brethren teach that God does not answer prayers. They believe it is wrong to ask God for help.

Paying to Attend Church
Malcolm L. Hill

A number of years ago churches of Christ had what they called a bus ministry. Many churches had a bus or several buses and they brought in children as well as many adults to hear the Gospel. This was a good work but after a while it started a downward course and ultimately ceased to exist in most congregations.

Many of the churches did things they should not do in the bus ministry. We have no doubt they meant well but meaning well does not make a thing right. Some congregations put money under the seat on the buses in order to get people to get on the bus and go to worship. When approached about the matter, some said those who did so were opposed to the bus ministry. This was not so. What was being approached was an unscriptural practice. The Bible nowhere authorizes the church to pay people to come to worship. Hundreds of years ago a man by the name of Constantine gave white robes in order to get men and women to be baptized. Of course this was wrong but no more wrong than paying people to come and hear the Gospel of Christ. When the apostle Paul and his companions went on a mission trip, they did not fill their pockets with money to be given to those who came to hear them preach. The drawing power with those inspired men was Jesus Christ and Him crucified (I Cor. 2:1-2; John 12:32).

Today many thousands of dollars are collected from churches and individuals to be given when men go on mission trips. What do some missionaries do with this money? Who knows in some cases? We do know that it is given to those who come to the gospel campaigns and are baptized. What is the difference in paying people to come to church in the United States and giving to people in the mission fields of Africa, India, and other places gifts and money for coming to a crusade? We see no difference in such. Give us money to be given to those who attend a campaign for Christ in the United States and we will have large crowds.

We believe brethren need to take a good scriptural look at what is going on in the mission field. We also believe the missionaries need to take a good Bible look as well. We hear of these glowing reports on the mission field in certain parts of the world. How much money is connected to this as well as certain gifts to those in attendance? We have talked with missionaries who spend full time in the mission fields and they tell us that if the Gospel is preached as it should be there is little difference in the number present and those baptized and that of the United States. Are the brethren who make the mission tours from time to time giving loaves and fishes to get people to attend and be baptized? Think about this brethren.

Like the Pharisees
Malcolm L. Hill

We stand amazed at the Pharisee attitude that prevails today. The Pharisees would have nothing to do with those who did not agree with them (Matt. 23:13-15). We now have many brethren who refuse to have fellowship with faithful brethren because they do not like the way things are done. With them it is not a matter of Bible doctrine but a matter of opinion or judgment. We all know that it is unscriptural to fellowship those who have gone after damnable heresies, but we are not talking about such in this article. We are talking about those who draw manmade lines of fellowship based on their wishes and thinking. This kind of thing is sinful and wrong and should not happen.

Must we agree on every little point of doctrine before we can participate in the work of the Lord? The brotherhood has been so wrecked with this kind of silly thinking that it is deplorable. It is sad indeed that such has come into the church and the ranks of the kingdom of God. The church today reminds us of a covey of quail birds that has been flushed and has gone in all directions. Some are here and some are there and some are over yonder.

It is sinful to draw the line of fellowship where God has not drawn it (I John 1:6-7). The anti-orphan-home brethren did this in the 1950s. They said you do it our way or we will have nothing to do with you. Today we have brethren who are not anti orphan home, but they are anti-fellowship faithful brethren. If they do not want to cooperate with faithful brethren or if faithful brethren do not agree with them, they draw the line. This is sinful! Before we can draw the line of fellowship, there must be sinful teaching and practices going on. Why can't brethren see this? We do not withdraw from faithful brethren just because we do not like the way they are doing things. This is what the Pharisees did. We have many today who are just like the Pharisees. We may not agree 100 percent with others, but there is room to disagree without disfellowship. Brethren who refuse to fellowship faithful brethren forfeit the fellowship of God (II John 9; I John 1:7). We wonder how many have forfeited the fellowship of God by refusing to fellowship faithful brethren. This is a serious matter and our brotherhood needs to face it. It is going to be sad in the day of God's judgment for those who have drawn their manmade line of fellowship. We must get out of this kind of thinking.

When Are We Bidding God Speed?
Malcolm L. Hill

II John 9 is often quoted when it comes to false doctrine and fellowship with it. We wonder if II John 9-11 has been understood by brethren in general. We want to present some questions about II John 9-11 for your consideration. It seems to us that this passage has been pushed too far at times.

1. Is one bidding God speed when in the presence of those who hold non-biblical views but refuses to speak up? Must one say something on all occasions?
2. Must one rebuke a false teacher every time he meets that false teacher?
3. Is one following II John 9-11 when he lives with a married mate who is not living the Christian life, but keeps it a secret?
4. Is one following II John 9-11 when he refuses to declare his children are living in sin?
5. Is one following II John 9-11 when he is asked to preach at a denominational gathering if he preaches the whole counsel of God?
6. Is one fellowshipping unbelievers when he prays at a public gathering?
7. Is one disobeying II John 9-11 when he preaches a funeral with a denominational preacher?
8. Is one bidding God speed when he recommends a sinner for a secular job and tells only his good qualities?
9. Is one disobeying II John 9-11 when he is on a program with a false teacher?
10. Is one following II John 9-11 when someone tells us of a denominational preacher being a good moral person and we agree?
11. Is one following II John 9-11 when he sees a person serving the Lord's Supper who is not living the Christian life but refuses to stand up and rebuke that person before all?
12. Must one tell all he is opposed to each and every time he gets up to preach or teach?
13. Are we fellowshipping a non-believer when he comes into our assembly to worship with us?
14. Must an assembly be 100% right in all things before we worship with them?
15. Must a college or university be 100% correct in doctrine before a faithful preacher of the Gospel can appear on its lectureship program? Must all the speakers be 100% right before one could be on the program?

We used to think that fellowship was an easy thing to determine and it is in some things, but it is not when one gets down to the nitty-gritty of the subject. We are led to believe that II John 9-11 deals with word and deed action. One must in word commend false teachers and false doing or one must be involved and have committed himself to false religion and false practices. When he does these things, he has disobeyed II John 9-11.