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ȯ  ؽƮ(2/3)(The Church in the Bible and in History Spoken by Harvey Bream)
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ȯ Ư(The Church in the Bible and in History)

3, ȯ - κ
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ؽƮ : ũ ٿε Ͻø ˴ϴ. PDFԴϴ.

PART IV THE RESTORATION MOVEMENT (1793-1900) (Beginnings and Growth)

INTRODUCTION

And so we come now to the next series of theme in our series. And that is a new beginning. So let's turn to that, a new beginning, a movement to restore the church after New Testament ideal. We've already discussed the definition. We'll just quickly run over again.

I. Definition

Restoration means a bringing back to a former or normal condition; putting back into an unimpaired condition; putting back into the original form or state.

II. A gradual but almost simultaneous movement

Now here again you see the Holy Spirit work because, notice. this process of restoration was a gradual but almost simultaneous movement. Not one person and not in one place, but in Gods providence, among many contemporaries, unknown to one another, in various places, in various denominations, out of diverse backgrounds, came this movement to restore the church after New Testament ideal.

I. Independent movements: Scotland - 1778; Wales - 1795; Ireland - 1807.

Now there had already been some independent movements back over in the old country. This was evident in scotland in 1778, Wales in 1795, in the Ireland in 1807. And in fact some of those restorationists or early reformers, as they were called, who came to the new world, had been under the influence of some of these movements back in the old country that it started among this restoration track. The soil was ready in the new world. God had prepared it providentially. It was ready politically because in the new world there was no monarchy. And the shackles of the state church had been stricken off. So religiously the soil was ready. And our United States Constitution stated that there was to be no establishment of religion and in the same time that freedom of religion would be guaranteed. The soil was ready also in this new world because experience, because of doctrine of God's Irresistible Grace, experience was now substituted for obedience as the test of once faith. And subjective basis for faith had been substituted for the objective faith, for faith found in the Word of God. And also the soil was ready because the rationalism had exploited religious division in this world. That time was right. Everything was ready for a movement to restore the original New Testament Christianity

II. American Movements:

A. James OKelly, Rice Haggard - rebellion against Episcopal government.

The first such movement appeared in an American soil down in this State of North Carolina among the Methodists. There were great Methodist preachers by the names of James OKelly, Rice Haggard and others who were rebelling against the dictatorial oversight of bishop Asbury. They were rebelling against the Episcopal type of church government.

1. Republican Methodists - Manakin Town, N.C. - 1793; dissolved - 1801.
2. Principles - no creed or discipline but the Bible; the New Testament sufficient.
3. Congregational form of government.
4. No head over the church but Christ.
5. Henceforth the followers of Christ be known as Christians simply.

And so they withdrew and in 1793 in the Manakin township, North Carolina, they formed what they called the Republican Methodist church. It lasted until the year, 1801. All on a sudden they realized they had not solved the problem of division at all. They only compounded and added another denomination to many already in existence. So 1801 they dissolved themselves and said that they would just refer themselves as simply a Christian. The Bible would be their only lawbook. And the Christ would be only the head of the church. They would be congregational in their form of government.

B. Abner Jones - Baptist - Vermont (1800-1803).

1. Took no name but Christian and no law but that of the Bible.
2. Elias Smith - Baptist - New Hampshire.

On the nose to them, the same thing was going on way up north in the New England states, primarily in Vermont and in a New Hampshire. For two dynamic preachers were work. Baptist preachers: one was Abner Jones in Vermont, the other was Elias Smith in New Hampshire. And these men who were calling upon their followers lay aside their human party name and simply be willing to call themselves just Christians. And again take the Bible as only lawbook.

C. Barton Stone - Presbyterian - Kentucky (1801).

1. Cane Ridge Revival (August, 1801).

On the nose to them, the same thing was going on down in Kentucky. See all this diverse movement, independent, contemporaries, but unknown to one another. The Holy Spirit marvellously works through his Words down here in Kentucky among the Presbyterians. The same thing was going on.

Now Daniel Boone had come into this area of Kentucky, Bourbon county we refer to as today near Paris Kentucky. And he had found and discovered a fourteen mile ridge. And it was covered with canebrakes and game was plentiful on. So when he went back and he encouraged all the settlers moving west to go that area of Kentucky. And that's what this little Presbyterian meeting house got a stand at Cane Ridge Meeting House. Its preacher was a young fellow, just 22 years of age. He'd just got married. His name was Barton W. Stone. At this same time the early American revivals were sweeping our frontiers. Each one was getting larger, a thousand, two thousands, five thousands. And it was announced that they're going to hold one of these revivals at Cane Ridge, Kentucky. Well this news spread. People started coming back from as far west as the Mississippi River up from Tennessee, from the Carolinas, Virginia, Pennsylvania, Ohio until historians estimated that the roads from miles and every direction were literally clogged with people coming on foot, on horseback, horse-and-buggy and horse wagons. And they estimated somewhere between 20,000 and 30,000 people. The largest of the early American revivals held in camp here in the meeting grounds of the Old Cane Ridge Meeting House. They said, "At night the canebrake felt like forest fire. There were so many campfires that were burning."

Well, have ever you here been at Cane Ridge, Kentucky? Oh, oh, great. Several of you. That little log cabin meeting house is still standing. It's now encased by a stone building to protect from the elements. And it's obvious that you're not going to get 20,000 or 30,000 people inside that little log cabin meeting house which maybe maximum you might squeeze in two hundreds included in balcony where the slaves sat.

So what happened? Preachers began getting out on improvised pulpits, Baptist preachers, Methodist preachers, Presbyterian preachers, independent preachers, they would get up on tree stumps or wagon beds and the crowds by the thousands gathered around each one of these men. Forgetting their denominations, distinctions and creeds. They began to preach great central Bible doctrine, but the main thrust that revival was repentance, a call to repentance. Oh we will refer to as old fashioned hell fire brimstone preaching. And it had a tremendous impact on the crowds that were assembled.

Some people feeling great release, all the sudden, began to laugh, almost is hysterically or began to skip and dance. Or a crowd of 20,000 to 30,000 was always going to find a lot of hecklers and mockers they began and who originated called this the laughing exercise and the dancing exercise. Oh some people behaved just the opposite reaction. Under conviction, that would just begin to weep voluminously. Well they called that the crying exercise. Some people under this conviction as impact the Gospel hammered on the hearts began to jerk. Well they made hay out of that. They called that the jerking exercise. And some these people that were jerking under this conviction jerked so violently that they gave up what 'kkaruru'(giggled) sound. And they made hay out of that. They called that the barking exercise. Some people would give up what the shriek and fall over on the ground, lay there and stayed almost breathlessly for an hour. They called that the falling exercise.

Well Barton Stone looked askance at all of this, did not approve it. This was not typical of the revivals later on the Restoration Movement. But he did have to admit that a dramatic change in the life style of many people was evidence by these people come under the conviction. That revival concluded after just 7 short days. You might wonder why. For very practical reason, the countryside was depleted foods. There was no way this rural agricultural society could sustain a strong of 20,000 to 30,000 people. So they had to go home astir. But as they left, they left with tremendous impression made upon them. However, after three so years the fires of Cane Ridge revival had burned out. It always does the subjective religion. Religion thus faces upon feeling and emotion exclusively. That which win them with, you have to keep them with. And the fires of the Cane Ridge revival burned out.

2. Formation of Springfield Presbytery.
3. Contribution to party spirit-dissolved-Last Will and Testament of the Springfield Presbytery (1804).
4. Called simply Christians; Bible only rule; Christian church.

It was 1803 that Barton Stone and those similar persuasion with him deploring division in Christendom withdrew from the Presbyterian denomination and formed what they called the Springfield Presbytery. It lasted all of nine months. The reason for that was a realized again what they had created. They were afraid of, an end in itself, a party spirit and a sectarian pride. And then by their creating this Springfield Presbytery they had not solved the problem of division they had added another division to many already in existence. So on September 1804 Barton Stone drew up what was referred to as "The Last Will and Testament of the Springfield Presbytery" and was dissolved. But the question arose "What will be called ourselves?" It was consensus just take the divine name and the Bible name and referred themselves simply is "Christians." Another question arose "What are going to call our churches?" Again it was agreed that just referred ourselves simply is "Christian churches." "What will be our rulebook for our discipline?" Again it was agreed that let's just take the Bible alone as our only and all sufficient rule for both faith and as well as practice.

D. Thomas Campbell - Old Light, Anti-burgher, Scotch-Seceder branch of the Presbyterian Church - came to America in 1807.

1. Reasons for withdrawal from Synod.

Well it was three years after this that they came to the shores of the new world. Another Presbyterian preacher, now he came primarily for reasons of health his name was Thomas Campbell. And the rest of family stayed back in old country until he got settled. Now just show you how divided the religious world was at that then age. Thomas Campbell was a minister in the Old Light, Anti-burgher, Scotch-Seceder branch of the Presbyterian Church. He was assigned to a pulpit in Washington, Pennsylvania. Now have you ever travelled Pennsylvania turnpike, Washington at the western terminals. I was through there not many months ago. And early in his ministry, however, he was invited to speak to neighboring congregation. And present in that particular audience that day were a number of dissident members. Well Thomas Campbell proceeded to this scandalized his audience because he had the emblems of the Lord's Table spread and many, he proceeded to invite all the worshipers present, to partake. Well word bid him back home. When he got back to Washington, the presbyters were waiting for him. They called him on the carpet and they proceeded to hold a trial. At the end of which they excommunicated him. Ah how's that a way starting your ministry? Oh why? Well you see, the practice of the denominations at that time was what they called "Close Communion." For only the members of that particular church could partake on Communion Sunday. But only if in the weeks prior to that Communion Sunday, they had been examined in their homes by the presbyters to determine wether or not they would be worthy to partake. If you passed the examination, you could be given a metal token which on Communion Sunday you presented yourself to receive the emblems. You could show proof you had been examined find worthy you could partake.

Well Thomas Campbell appealed this sense to the synod of North America. They held another trial at the conclusion which they did not this time excommunicate him. But they warned him, "Never again teach, preach, or practice anything which was contrary to the usages, traditions or customs of the denomination." When Campbell left that meeting, he stated that he would stay with denomination. "As long," he said, "as this is clearly understood, never again I will teach anything which I can not find exclusively taught in scriptures or warranted by Apostolic precedent."

2. Declaration and Address (1809).

Take mass stand on was obvious before lonely. He and many others similar persuasion were incomparable. And they withdrew and they began to meet in a home. So was shortly thereafter that Campbell was asked if he could not draw up a statement. Words upon the unity of all believers in Christ could find a basis for unity. And he drew up one of the most remarkable documents in all of church histories. And if you have never read it, my friends, you ought to get a synopsis of something to read it. A remarkable keen sharp document is called "the Declaration and Address." Now in this "Declaration and Address" that Campbell delivered it, he began first of all by fervently denouncing division as sinful as contrary to God's will for His church. He affirmed the church of Christ on earth is intentionally; it's essentially; it's constitutionally one. Evenly down 13 propositions upon which he affirmed that all believers in every place could find a restored unity of oneness in Christ even concluded with passion plea for restoration of the ancient order of things. A walking again the old path in Christ and disciples. And many clauses with the statements rectified his audience when he said, "Where the scriptures speak, we speak; and where the scriptures are silent, we are silent." Those words he said down. And death like stillness enveloped that audience until at last a man stood to speak. He said, "Why, Mr. Campbell, if we adopt that as a basis, then there is an end to infant baptism." Campbell stood up and faced to audience. And he had yet not himself studied the scriptures far enough to come to any conclusion on that particular subject, but he knew that the truth he stated was right and it affirmed, "Of course, if we can not find infant baptism in the Bible. Then we can have nothing to do with it." Words upon a man by the name of Thomas Acheson led to speak. And he was so emotionally overcome and he bursted in the tears and he cried out dramatically, "God forbids my heart should ever renounce that blessed in saying in the scriptures, 'Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of heaven.'" And it was so embarrassed at his own displayable emotion that he returned to leave the room. But before he got out, another man jumped to speak. He said, "Hold, Mr. Acheson. That scripture you have just quoted, has no reference whatsoever the baptism." And the no formal actions were taken at that meeting. Historians looked back, referred to this as the beginning of what was come to meet, referred to as the Restoration Movement.

3. Formation of Christian Assembly of Washington.

Oh shortly after this they formed what they called "the Christian Assembly of Washington." They found out the institutional church would not change. And so was the day started a restoration of a search for that restored church that New Testament church in its ideal

E. Alexander Campbell (son) - 1809 concurs in views of father.

Now shortly after this. The rest of Campbell family now came to the shores of new world. Tradition has it that father and son met somewhere on that road between Philadelphia and New York. And it said that the father reached in his cloak pocket and pulled out the galley proofs of the "Declaration and Address" that he'd just picked up from the printer's office and handed it to his son to see what his reaction will be. And again here you see the Holy Spirit work. The separated by thousands of miles and ocean, separated by space and time, the son in old country in his independent studied the scriptures had come to basically the same conclusion as had his father and those who were Presbyterian persuasions here in Pennsylvania, as had Barton Stone and those who were Presbyterian persuasions down in Kentucky, had as Jones and Smith and those who were Baptist persuasions way up there New England, as OKelly and Haggard and those who were Methodist persuasions down in North Carolina. And it was so thrilled to what he was reading that he stopped his horse and announced the rest of his lives, he was going to dedicate to the espousal of these principles of this plea for the unity of oneness of the people of God.

1. Brush Run Church organized - 1811.

It soon became obvious that this devout father was the fade into the background. And this brilliant son, this keen Bible scholar, this great writer and powerful debater was to come to the fore. Well as time progressed, they organized what they called Brush Run Church in 1811 AD.

2. Question of sprinkling studied - 1812.

But it was not until 1811 or 12 that this issue on sprinkling was finally resolved. The occasion was the birth of Alexander Campbell's first child. What was he going to do? Was he going to sprinkle this infant? So he got out of scriptures and studied them in the original language. And as the conclusion of his study on this subject he became convinced that the New Testament taught not only was his infant child not a fit candidate for baptism, but the study of the scriptures also led him conclusion then a fact he needed to be baptized. He discussed this with his devout father Thomas who just not what adhered to it at all. He at last found out a Baptist preacher who was willing to baptize him. And his father watched from the bank and as the completion of Alexander's baptism, the father then presented himself to be baptized into Christ.

3. Joining Redstone Baptist Association - 1813 - with understanding they would teach and preach only what they learned from scripture.

The Baptists were ecstatic. The Campbells were highly respected, well-known for their biblical scholarship. And "the Declaration and Address" had been published and widely circulated and widely read So the Baptists came to the Campbells and said, "Now and like of the conclusions which you come as you study the scriptures and a like of what you have set forth in "the Declaration and Address" to be consistent, you have to join with the Baptists." The Campbells said, "No, no, we don't." The Baptists said, "Oh yes, you will." They said, "No, we won't." The Baptists said, "Oh yes, you will." And they did. In the year 1813, they joined themselves, here the Brush Run Church, joined themselves to the Redstone Baptist Association, but with this understanding that they would teach and preach only what they learned from the scripture.

4. Sermon on the Law results in breach with Baptist Association.

It soon became obvious that this relationship was very tenuous one. And the tensions became more and more apparent until at last Alexander Campbell was invited to be one of the key speakers at the Redstone Baptist Association meeting in the year 1816. It was his famous "Sermon on the Law." And this sermon was the watershed. You see prior to this time, pretty much the entire religious world considered the Bible, as what they called, a level book. In other words, they considered the Old Testament scriptures equally authoritative with the New Testament scriptures. But in this remarkable "Sermon on the Law" Alexander pointed out that there was a difference between two covenants, a difference between the Old Testament and the New Testament. He pointed out that there were different requirements under each of these covenants or testaments. He pointed out strongly the difference between the law and the Gospel, the difference between works and grace.

5. Brush Run Church joins Mahoning Baptist Association of Eastern Ohio (the Western Reserve - 1823); disbanded - 1830.

And it was shortly after that, in that meeting the Campbells and many others withdrew then from the Redstone Baptist Association. They, however, then, joined Mahoning Baptist Association of eastern Ohio. It was referred to as at then age that area of Ohio as the Western Reserve. Now you're up to run Youngstown, Canton, Baberton, Akron, some you Buckeyes from up that area, the Western Reserve and that area. But that then was just expanded as they started the New Testament and came to the conclusions what the scriptures talked about the church. The Mahoning Baptist Association was just expanded in 1830s. Many similar associations increasingly began to expand themselves as they began to adopt the simple New Testament ground.

F. Walter Scott - Presbyterian - met Campbell in 1822.

1. Struck the keynote of evangelism.
2. Originated the finger exercise.
3. Outlined the gospel (intelligent appeal on Gods part, intelligent response on mans part).

But the firebrand of this movement was another young Presbyterian by the name of Walter Scott. Just as a youngman, in 1822, he first met Campbell became familiar with the writings and Campbells with these principles of Restoration of original primitive New Testament Christianity. And he embraced them with his whole heart. And it was here at this point then that Walter Scott would drive into the community on horseback and he would deliberately time his arrival just as school would be letting out. He would get all the youngsters around his horse. And then he had them hold up there. Many you folks here tonight have memorized what we called old five finger exercise and didn't know where it was originated. Well here we have the five finger exercise. He said, "All right, youngsters, begin with your thumb. Now there are various editions of this. They all end up the same. But the one that I prefer that I heard many times. He said, "All right, begin with your thumb. Say here." They all say, "Here. It's all right, now, say faith." They all say, "Faith. All right, now or we here come to repentance." They all say, "Repentance. Now baptism. Baptism. Last one: remission of sins and the gift of the Holy Spirit." They said, "Remission of sins and the gift of the Holy Spirit. All right, now, youngsters, here we go. Are you ready in unison out loud faster. Here, Faith, Repentance, Baptism, Remission of sins and the gift of the Holy Spirit. Now you youngsters go home and you tell your parents that tonight down here at the school house it's going to be a preacher and he's going to preach a sermon whose outline you hold right there on your left hands." And that night the whole countrysides were turned out and here this young firebrand for Christ preached the Gospel and his simple logical and scriptural fashion as they'd never heard before. And this message began to sweep across our frontiers. It was said that, not in frequently at the close of great Bible sermons, church would put a letter in front of there church building and take down their human party name and referred to themselves simply as the Church of Christ or the Christian Church, non-denomination, non-sectarian. It was said that, after these clear Bible sermons, many of congregation at the end of the benediction would follow down near a stream and they'd be baptized into Christ. And the movement began rapidly spread across our frontiers. As Scott, a kind of categorized Gospel what he said this: the Gospel consists of the FACTS to be believed (: Jesus is the Son of God.); COMMANDS to be obeyed (: Repent; be baptized; observe all things that Jesus commands.); PROMISES to be enjoyed (: You shall be saved.) and WARNINGS to be heeded. He said that Gospel is intelligent appeal on God's part; and intelligent response on man's part. It was attractive. It was the answer of the subjectivism and the confusion of the creeds today that return to the scripture alone as the only rule for faith and practice.

G. Growth:

1. Stone and Campbell movements merge in Lexington, Kentucky - 1832.

The Stone and Campbell Movements finally merged in Lexington, Kentucky in 1832. A well known and powerful Kentucky preacher by the name of Elder Raccoon John Smith, a representative Campbell movement, Barton Stone spoke for his movement. It was said that on that occasion Elder Raccoon John Smith gave one of the most remarkable and powerful sermons of his life. So much so there, when came Barton Stone's turn to speak. He only made a few comments and full agreement with everything that Smith had said and put out of his hand and the two movements joined.

2. Formation of the American Christian Missionary Society - 1849.

So then came the formation later on of the American Christian Missionary Society in the effort to implement this plea and areas were attested of a plea for restoration of New Testament Christianity now. At first Alexander Campbell opposed the formation of any kind of society outside the local church. Then meeting was held in Cincinnati, Ohio, 1849. Campbell himself was absent from that meeting because of illness. And he was elected by that group that brought the American Christian Missionary Society into existence. He was elected as the first president. And, of course, he accepted the honor and became the first president of the American Christian Missionary Society.

3. Formation of subsequent expediences - fellowship not contingent upon support or non-support.
4. Growing discord over societies and musical instrument - 1850.

There was a formation of subsequent expediences, other missionary societies and groups that fellowship was never made contingent upon the support or non-support to any of these. Every congregation was free to support or not support any of these. They were matters of opinion. They were simply methods of accomplishing God's work but they began to be growing discord and dissatisfaction and debate over the uses of societies and a special use of musical instrument which cropped up, built up hearsay, in the year 1850.

5. At turn of 20th century the fastest growing religious movement since Pentecost.

But still nonetheless at the turn of this century, friends. Just 89 short years ago, ( 1989⿡ ־ ) this movement was the fastest growing religious movement on the North American Continent. It literally was growing twice as fast as the population growth of the America. At the turn of this century 89 years ago, we were a thing established or a church as bracing New Testament Christianity extended one thousand a year. That's an average of almost twenty a week. Here we're talking about double vision and trying to start five thousand churches by the year 2000. Listen, 89 years ago they were land that in the shade(: 4:16). It was sweeping everything before it.

6. The Plea made clear

And why? The plea was made clear. we were not endeavoring to form another denomination to add to the many already in existence, but to go back to the fountainhead, the New Testament, and with Christ as the only Creed, the Bible as the only and all-sufficient rule for faith and practice, and the use of the term, Christian, as the divine name, and the gospel as the only message, and unity as the aim with the means that unity, the restoration of the church after the New Testament ideal in doctrine, ordinances, and fruit of life. That was the plea and was attractive and magnetic.

7. Estimated that at present rate of growth, by mid-20th century, there would be 40-60 million adherents in this movement in America.

It was estimated at the turn of the century, did by the mid-20th century, at present rate of growth of that time by sheer geometrical progression there would be between 40 and 60 million adherents to this plea to this movement by the middle of the 20th century. Obviously something wants to arrive. We will get into that more fully tomorrow night.

CONCLUSION

I. The Bible only + nothing - nothing = Christians only. The Bible only makes Christians only. One has to take more than the Bible to be more than simply a Christian.

A. Illustration

1. Bible + Roman Catholic dogma and Tradition = Roman Catholic.
2. Bible + Methodist Book of Discipline = Methodist.
3. Bible + Book of Science and Health = Christian Scientist.
4. Bible + Book of Mormon = Mormon.
5. Bible + Westminster Confession of Faith = Presbyterian.
6. Bible + Augsburg Confession of Faith = Lutheran.
7. Bible + Philadelphia Confession of Faith = Baptist; etc., etc.
8. Bible only + 0 - 0, 0 = Christian only.

Here is the thing that made the restoration pleas so attractive. It was its logic, its reasonableness and a strong appeal to the scripture as well illustrated by this. If you take your Bible, and you add to it, Roman Catholic dogma and Tradition. It would not make a Methodist, it will make a Roman Catholic. If you take your Bible and the Methodist Book of Discipline along with it, it would not make a Roman Catholic, it will make a Methodist. If you take your Bible and the Book of Science and Health, it won't make a Baptist, it will make a Christian Scientist. If you take your Bible and the Book of Mormon, it won't make a Jehovah's Witness, it will make a Mormon. If you take the Bible and the Westminster Confession of Faith, it makes a Presbyterian. If you take the Bible and Augsburg Confession of Faith, it makes a Lutheran. If you take the Bible and Philadelphia Confession of Faith, it makes a Baptist. But you take the Bible, plus nothing, minus nothing and divided nothing, it makes Christians only. The Bible only makes Christians only. You have to take more than your Bible to be more than simply a Christian. And that is the plea that neighbor it, grow and take everything before. And it's same plea which we will share unselfishly, not pugnaciously, not flagellantly, not argumentatively, but persuasively in love as we present the scriptures. People are finding and getting increasingly attractive and magnetic and will and brace.

II. The movement to restore the church after the New Testament ideal is the plea of the hour.

The movement to restore the church after the New Testament ideal is the plea of the hour. It is reasonable, practical, scriptural, and universally admitted to be right. Unity on a scriptural basis was the prayer of our Lord in the shadow of Calvary as accorded in John 17:17-21. This plea has not been outgrown. Its need is greater today than ever before. It needs to be preached and practiced (implemented). The world needs to know that there are people who advocate common meeting ground, the one universal creed - Christ, the one infallible rule for faith and practice - the Bible, the universally accepted name = Christian, which makes possible the fulfillment of the one divine aim - the salvation of all lost souls through the proclamation of the gospel and the subsequent oneness of all believers; [that being a New Testament Christian is not contingent upon fellowship in one convention, college, missionary society, publishing house, etc.] This platform, brethren and friends, is not divisive. It is unifying. Let us be preaching it in love in all the world (Mark 16:15,16) and stand back and marvel at what God through his Holy Spirit in his Word can do now in hearts of men and women and young people.

With that we conclude tonight. Tomorrow night we get into one of the blackest chapters of all church history, the second great apostasy, the 20th century of apostasy. And we will document it. Well I hope you will be back tomorrow night. Oh, we're not going to end it with a sad note. We will end it with a positive note as we talk about again a resurgence, a resurgence, back again to the beginning.

Shall we pray?

We praise you, Father, for faithful men who were taking the things they had been taught and read in your Word and passed it down so that even we today might know the thrill and joy of saving grace to faith in Jesus Christ. We're so grateful, Father, then we're not saved by our works. But we're so grateful, Father, you made so clear and simple your gracious conditions for pardon from sins that even a child can understand.

We thank you, Father, for the many honest hearts today of sincere people who are searching for truth to long for the oneness in the unity, in the power of the New Testament church, it can sway and swing and take kept the pagan empire. And Lord, we see with that Gospel does today our changes of lives, rearranges homes, gives hope in the midst of despair, gives joy in the midst of sadness and sorrow and hopelessness. And so Father, help us to be faithful, help us to be loving, help us to be compassionate, help us to be so trained that we can give a reason for the hope that is within us, yet in the midst of despair because we know you will honor your Word and the honest people are still in the blessed. To this and bless this discussion tonight and the one that is before she gets tomorrow night. For we pray and ask all through the name of Him through whom all that we asked and prayed made possible, even Jesus Christ our Lord and our Savior. Amen.