THE GOSPEL ADVOCATE
T. FANNING AND W. LIPSCOMB, Editors.
VOL. IV.
NASHVILLE, MARCH, 1858.
NO. 3.
PRESIDENT A. CAMPBELL’S NOTICE OF THE GOSPEL ADVOCATE AND ITS SENIOR EDITOR.
Our readers are respectfully and affectionately invited to carefully examine Brother Campbell’s notice of the Gospel Advocate and its Senior Editor in the February number of the Millennial Harbinger, under the head of
“FAITH versus PHILOSOPHY.”
The impression sought to be made on the minds of many of our brethren North and South, by some of the Editorial corps on the subject of the essays under the heading of “Faith versus Philosophy,” is a false impression. It is regarded by our most sensible correspondents, from the South and West, as an indirect attack against both the Harbinger and Bethany College, and that the truthful heading of the whole controversy, in spirit and form, is, in the naked and unadorned truth—the ‘Gospel Advocate,’ versus the ‘Millennial Harbinger,’ and ‘Franklin College,’ versus ‘Bethany College.’ This is a growing conviction, which, I am sorry to think, on all my premises will be unfortunate to all concerned in it. I pronounce no fixed opinion upon the motives or designs of the editor of the ‘Gospel Advocate,’ but must think that he has greatly exaggerated the magnitude of the issue he has formed. We have quite as much opposition to mingling up any philosophy with the gospel as either Bro. Fanning or Bro. Richardson, or any other man.
There is a philosophy truthfully so-called, as well as philosophy falsely so-called. We preach and teach.
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Jesus the Christ, and no philosophy either unfaithfully or untruthfully so-called. We know that there is an empty and deceitful philosophy, and that there is a real and truthful philosophy, but the Gospel of Jesus Christ and his institutions are our philosophy truthfully so-called. We philosophize with philosophers. We preach the gospel to sinners. We teach the initiated and uninitiated. We debate with opponents, and cherish good will for all mankind.
A. C.
REPLY TO PRESIDENT CAMPBELL’S NOTICE OF THE GOSPEL ADVOCATE AND ITS SENIOR EDITOR
Dr. Campbell,
It has been an earnest desire through much of my life, to merit your Christian regard, and since the commencement of the discussion with some of your Faculty I have labored most ardently to avoid even the slightest difference with you. I much regret that I have not been successful; but, my brother, notwithstanding your general accuracy, in this instance possibly you may be mistaken in some of your conclusions.
No man, perhaps, more fully appreciates your unequaled labors in the defense of truth than myself, and no one could feel deeper mortification than I do, on account of the personal controversy which you seem inclined to force upon me. It is humbling to remember, that you find fault with me. Whilst, however, I feel so deep concern regarding your good opinions and your friendship, I have no alternative but to dissent from your cold and severe decisions. I hope not to speak harshly, and until I am satisfied that you intend to do me deliberate injustice, my high respect for you will not be in the least abated.
Allow me to suggest, my brother in Christ, that while I cheerfully assign to you a place superior to all others, I humbly claim a position among honorable men, and above all, non-membership in the church of Christ. In my feeble way I have pleaded the cause of the Savior almost as long as you, and now it is in sorrow I feel constrained to object to both the matter and spirit of several statements in your notice of me. If your conclusions are well fulfilled, it is true the brethren and the world should be put in possession of the facts; and if you have been hasty and severe in your remarks, it is but proper that the truth should appear.
I, therefore, with the profoundest respect, invite your attention to a few points which I consider most objectionable.
“We are told that our custom is to publish both sides of all our controversies. This is true of all controversies in which I am one party. That this extends not to every contributor to the Harbinger, nor even to associate editors.”
A. C.
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- You say, “The impression sought to be made by some of the editorial corps (the senior Editor of the Gospel Advocate you name) on the essays under the heading of ‘Faith versus Philosophy,’ is a false impression.”
However well satisfied many may be of the correctness of your conclusion, from the bare fact that you have made the statement, there are others who may desire proof; and at all events, the charge of “seeking to make a false impression” is of a serious character, calculated to seriously injure me, whether true or false, and still more unfortunate for you if unfounded. I could not respect any one “seeking to make a false impression.”
You must, however, pardon me, my aged and excellent brother, for suggesting, that possibly you have not surveyed the whole ground; perhaps you have not read all the essays, or my replies. If you have read both, it may still be true, as you stated years ago, when I begged you to examine “Transcendental Philosophy” with the view of staying its progress among the brethren, that you had not looked into it, and that your other pressing engagements—the new translation you mentioned—would prevent you from doing so. It is not in the power of any man, I am aware, to know everything, and while I am disposed to regard you as one of the most accurate Biblical critics of the age, possibly circumstances have been quite as favorable for me to study German theology as yourself.
But I consider it important to call your special attention, very briefly, to the controversy which has given rise to your charge. In 1856 I wrote a few essays on “Metaphysical Discussions,” in which I endeavored to show, that all our knowledge of God and matters spiritual is received through the volume of inspiration. About the same time Mr. W. S. Russell gave the readers of the Harbinger an essay, to which you called particular and respectful attention, setting forth the Heathen dogma, that there is a “spirit, either our own, or that of God, acting within us, being the cause of the effect which we call knowledge.” This is knowledge a priori, or from the depths of human nature. Dr. R. Richardson joined with Mr. Russell in the advocation of the a priori knowledge—from the “inner consciousness.”
Referring to our teaching, Dr. R. said: “According to this, man is incapable, either from the external world or his own soul, to receive any communication of Spirit or spiritual things. For these he is wholly dependent upon revelation, and that is upon words, divine communication addressed to the bodily senses, which we in this system regarded the only avenues to the…
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Content
Thus it is clear that Prof. R. advocated, first, spiritual knowledge a priori; and, secondly, he attempted to prove that we can draw the being and perfections of God from the works of nature, on Apostolic grounds. These things I conscientiously pronounced “INFIDEL.”
Prof. R., in reply, declared me incompetent to understand his and Mr. Tinsell’s system. Not content to counteract the effect of my humble exposure, he published, (upon the report of a degraded apostate, who for teaching the doctrine of the “inner spiritual light of consciousness” and wickedness growing out of this fleshly system was expelled from a church in this section,) as mendacious personal insinuations as were ever uttered; to cap the climax, charged upon me an effort to injure Bethany College. I presume no honorable man conversant with the facts will dispute the truth of these statements. This was a new logic I had to meet.
While I feared the effect upon your mind, I hoped you could not be induced to repeat Dr. R.’s charge of designs against you, but I have been mistaken. You have given the unkindest cut of all who have objected to my course, in repeating the charge upon me of “seeking to make a false impression.” I pray you, Brother Campbell, to modify your statement. Let others infer what they please, I have a right to look for justice at your hands.
In an early stage of the controversy I frankly declared, that “Bethany College has claims upon the brethren superior to any other school.” I still think so, yet there are other schools amongst the brethren. Regarding the Millennial Harbinger, I declare to all whom it may concern, that it is my deliberate conviction, no paper on earth has accomplished as much good for the human family as it has. I candidly admit, however, that for a few years past I have not been pleased with the teaching of some of the associate editors. It is my right to examine for myself. Have you not, my brother, reponded much that Dr. R. has taught upon the subject of “Natural Theology,” at the direct light within—not through the Inspired Oracles? Why blame me? You may reply, that your opposition to the fables has not been direct. So much the worse. The brethren thought they had a right to look for your frank exposure.
2. Regarding your expression, that I have made “An indirect attack against the Harbinger and Bethany College,” permit me to assure you, that mine is not an “indirect” mode of warfare. If I wish to oppose a man, or even insult him, I will leave no doubt as to my intention. Furthermore, I state in much kindness, that when I am certain I have truth and righteousness to sustain me, I fear great men no more than…
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small ones; and when I openly attacked the teaching of some of your associates and relatives, I not only felt confident of being engaged in a good work, but also that God would sustain me. The results are too obvious, and now I beg you, my brother, not to impugn my motives, or accuse me longer of “seeking to make unkind allies.” If in your power, it is not necessary to attempt to prostrate me. I desire to labor with you, and all I ask is respectful treatment. If I deserve not your friendship, I ask it not. To such charges as you have made, or rather repeated from your immediate associates, I am not willing to submit.
For your sake, more than my own, I could wish very sincerely that you had never penned the declaration, that “it is a growing conviction North and South” that my design is mischief. But for your associate making the charge, to cover an inglorious retreat, I presume no one would have thought of such a thing. Still, my brother, if you determine to persevere in your censure “the conviction” will continue to grow. You have it in your power to give the impression astonishing growth. But as I see no ground of controversy worthy of either of us, I must pray for a cessation of hostilities.
You think that I “have greatly accumulated the news journal.” In this I am sorry that we differ across the whole heavens. When the doctrine of light from the “inner-consciousness” of your associates was first thought by Mr. Ferguson, in Nashville, his determined supporters said, “it is merely his opinion, and A. Campbell is cultivating the matter to kill Mr. Ferguson and make himself a still greater man.” You are perhaps aware, that on this account respectable members of the church in Nashville would not hear you preach when amongst us. They believed you converted molehills into mountains to make yourself a name. The apostasy of Mr. F. shows the danger of falsehood. You were right and Mr. Ferguson was wrong.
With these facts, suggestions and conclusions, I trust you, my brother, to use a favorite phrase of yours, will “husk kindly” in your procedure against me. There are many not at Bethany who are anxious to defend the speculations I have thought proper to oppose, and if they can get your encouragement, as Prof. B. and Mr. Russell seem to have, it will require but a few years to battle down much of the glorious edifice you have given your life to rear. Permit me also to state, that some of the best men in this nation, to counteract the blighting influence of the “growing conviction” which you are encouraging above all other men, have advised a severance of
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my connection with schools. I may find it necessary to yield to their wishes. No sacrifice I consider too great to make to sustain a fair reputation for honesty of purpose.
My highest ambition is to plead for the truth as it is written, and I desire not fellowship with men on other grounds. If I can have your friendship on the New Testament platform, I shall feel honored and happy, but if you are resolved to defend Dr. R’s course, the sooner you avow it the better for all concerned.
Suffer me, my beloved brother, to very respectfully suggest, that we should not be for the hills of Virginia, the plains of Tennessee, for Bethany or Franklin College, but for the cause of our Master. It is not positively certain that colleges are destined to be of service in the cause of Christ. Protestant Germany has allowed and settled upon herself a class of infidel schools infinitely worse than Roman usurpation; and I give it as my settled opinion, that it would be better for all our colleges to be blotted from existence than to permit them to cause serious differences amongst our great and good men. If Paul could say, “All are yours, whether Paul, Apollos, Cephas or Christ,” we may say, all the schools are ours, whether in Virginia, Kentucky, Missouri, Tennessee or elsewhere, and we all belong to Christ.
Finally, it is possibly a misfortune that so many of our able brethren have given themselves to the work of building up schools for youth, instead of laboring in the school of Christ, and you, my venerable brother, must give me the liberty to say, that perhaps if you and I should not live to see the day, the time may not be far distant when myriads may cause of regret that we have given so much of our time, talent and energy to institutions, certainly inferior to the church of God, and in some respects of doubtful religious influences.
T. F.
OUR GROUND OF HOPE
The question of our position before Heaven is a consideration which cannot be too frequently brought before our minds. In fact the only safety on this earth, either for an individual or a people, is in continued and unceasing vigilance.
The influences of sin are so insidious and deceptive that without unwearied watchfulness over our own hearts and lives, we may be deeply and almost hopelessly entangled in the snares of the wicked one before we are aware. Even the great Paul, who has labored more abundantly than all the apostles, confesses that he himself was not free from danger, when he says, “But I keep…
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under my body and bring it to subjection, lest that by any means when I have preached the gospel to others I myself should be a castaway.” (1 Cor, ix, 27.) If Paul, endowed by the Spirit with all wisdom, still felt and knew that he was weak, what incessant watchfulness and prayerful examination become us, my brethren and sisters? How earnestly and faithfully should we test our characters by the standard of excellence given by our Heavenly Father? In so doing how solemnly do these questions come home to our hearts.
Do we fear God? Are we walking in His ways? Are we filled with all goodness? Have we the Spirit of Christ? Are we after the flesh or are we after the Spirit? Are we carnally minded or are we spiritually minded? Have we the mind of Christ? Are we endeavoring to bring forth the fruits of the Spirit, and indeed are we new creatures in Christ? These questions penetrate the inmost depths of the Christian life, and leave no room for deception when put to ourselves in the fear of Heaven. Unless we can answer them we cannot assure our hearts in the sight of God, and self-condemnation and shame must rest upon us. But if in full assurance we can answer them with satisfaction to our own hearts, what a source of peace and joy does it open to us. Nor is it vainglorious boasting for us as servants of Heaven, when using all our exertions to walk faithfully before God, to have this assurance, and to be able at all times to look up confidently to heaven and know that God approves our actions. Such confidence is the great source of Christian peace, and buoys up the true and depressed spirit in many an hour of gloom and despondency.
To be able to look up to God with the assurance of His blessing upon us when the troubles and disasters of this life crowd thick upon us, is of more consolation to the bowed spirit than every comfort the united world could bestow.
It is no difficult matter for us to determine what position we occupy before our Maker. He has not left us destitute of means by which we are to try our characters. The law of the Spirit is plain and simple. Our Savior has said, “He that is not for me is against me, and he that gathereth not scattereth abroad.” The aged John, in his affectionate letter to his children in the gospel, says, “Little children, let no man deceive you; he that doeth righteousness is righteous, even as he is righteous.” (Ch. iii, 7.) Our Savior has given the great law by which we are not only to judge ourselves but to be judged by at the last day. “The tree is known by its fruit.” If then we are to be judged according to the fruits of our lives, it is not a difficult matter for…
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Us to determine what shall be our judgment. It is not hard for us to know whether we are for our Savior or against him; whether we are doing deeds of righteousness or are working in the service of sin; whether we are manifesting the fruits of the Spirit or of the flesh.
If we are daily striving to do the commands of our Savior, to become full of goodness and knowledge, to bring ourselves in subjection to the law of Christ; then we are for the Savior—we are led by the Spirit, and we are striving to produce the fruits of the Spirit; we are endeavoring to fill our hearts and lives with “love, joy, peace, long-suffering, gentleness, goodness, faith, meekness and temperance,” then we can be fully assured that God blesses and approves. If we are daily becoming “stronger in the Lord and in the power of His might;” if we are enabled better to meet the trials of this world; if we are more able to control our own passions and subject ourselves more to our Master’s will, we may be confident that our profession is not in vain.
But if on the other hand instead of the pure and heavenly fruits of the Spirit, our lives bring forth only wrath, and bitterness, and envying, and malice, and hatred and every evil work, what fearful mockery is our profession?
If we take no pleasure in the assembly of the Lord’s people—in the songs of praise to our Redeemer’s name—in the supplications at the throne of mercy—nor in the exhortations and teachings of the servants of our Lord, a woe must be our condemnation in the light of Heaven.
Our profession is but a deceptive mockery; while we neglect the plainest and dearest teachings of God’s word, and while every requirement is a dull and wearisome ceremony; while the giddy frivolities of the world; the haunts of the idle and wicked, the godless and blasting conversation of scoffers are preferred by us to the ennobling companionship of the pure and thoughtful, and reverent and godly of earth, what shadow of claim have we to promise of blessings from our Maker?
What meaning is there in a profession which the first Christmas frolic, or the giddy revelry of the dance, or the temptation of the intoxicating bowl sweeps away? What meaning is there in a professed submission to the law of Christ while every purpose and aim of our lives runs in constant opposition to all that He has commanded? Bitter indeed must be the disappointment of that soul whose hope of heaven is built upon such a foundation.
But, my brethren and sisters, how do these considerations apply themselves to us? How do we stand before our Maker? What assurance have we of his blessing and approval? Are we laboring and toiling in word and act, doing whatever is in our power for his cause?
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Are we striving to become conformed unto the likeness of his Son?
Are we living members of his body? Does the great purpose and effort of our lives set heavenward? Are we marching thitherward by journeying so that every day brings us nearer and nearer the goal of rest? How many of us, without a single misgiving, can say that all that I do, whether the toil of my hands, the exercise of the talents which God has bestowed upon me, or the use of the good things of earth wherewith He has blessed me, looks to the one great aim? How many of us can say I am doing all in my power for the conquest and victory of the truth? That I am giving my undivided influence for the spread of peace and righteousness on the earth—for the benefit of my fellow-men of earth?
Does the world hold us with its relentless grasp and shall it drag us down to perdition? Let us think of these things. We may talk much of efforts to spread the gospel of man’s redemption, and may go on devising and contriving good, better, and best ways, according to our own wisdom; but God’s way is for his followers to one and all to be in the work, for all to come up faithfully to the labor, men, women, and children according to their ability publicly and privately to give their influence to the Lord.
We talk about the influence of this and the other institution for ameliorating man’s condition, but the strongest power in this universe under Heaven’s appointment is the body of active, faithful, earnest, living disciples of the Son of God. All other means dwindle into the dust and cover themselves with shame, compared with such a power.
My brethren, do we believe this, and shall we endeavor to realize its might.
W. L.
THE CHILDREN OF GOD CANNOT SIN
Brethren, will you give in as clear a manner as possible your views of 1st John iii, 9? It staggers me and many others.
Yours in the one hope,
Trion Factory, Ga.
JAS. HALL.
The difficulty of our brother, as most difficulties in understanding or rather in receiving the statements of the Spirit of God, arises from the manner in which we view the matter. I confess that when we read the language of this faithful servant of our Lord, “Whosoever is born of God doth not commit sin, for his seed remaineth in him and he cannot sin, because he is born of God,” and look at the conduct of the professed servants of Christ, there is much to stagger.
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Even the stoutest heart. But the danger is that we endeavor to modify the language of Heaven to suit our own low standard of Christian life, instead of receiving the words of inspiration in all the fullness and might, and endeavoring to raise ourselves to that perfect standard which God by his Spirit has given. I have no explanation or view to give to the passage in question. It is the language of inspiration through this long tried and faithful follower of our Master, and but expresses most strongly and earnestly the purity and holiness of the Christian life, and that entire devotion of all that we are and all that we do in this life to the service of God. No one, I presume, would say that it teaches every act of even the most devoted servant of God is every whit perfect and just in the sight of Heaven.
While we are beings of passion and excitement, and beset with innumerable trials, the best man or woman will often have cause for regret and earnest repentance. But if we are born of God, the trials and even errors and faults of yesterday will strengthen us for the conflict of today, and every arrow of bitter repentance which pierces our hearts will teach us to be more guarded and more careful for the future.
Truly it is a poor conception of Christian religion that prevails in our land, that can permit the professed servants of Christ to serve every wicked purpose and lust—to indulge in every dissipation that gratifies the flesh—to engage in every fashionable folly and wickedness and still be regarded as at least respectable members of Christ’s body. Such a view of the religion of Jesus is the curse of the age in which we live. So long as men and women can live as members of the body of Christ on this earth and devote every power of body and soul to the service of the flesh and the Devil, we have but little right to expect men of the world to respect the Gospel of God.
What a thought of shame is it, that those who profess to love the cause of our Master feel and exhibit no more devotion to His interests. That while the world, with its schemes and plans of wealth and honor and power, are calling into active vigor every energy of body and mind, the cause of Him who loved us and gave himself for us is neglected, despised and dishonored. Men will risk everything, even life itself, for the acquisition of glittering toys of earth, but for the priceless inheritance of an eternal world we are not willing cheerfully to make the smallest sacrifice.
My brethren, we must arise to a nobler conception of our responsibilities if we ever expect the blessing of Heaven. We must learn that he is righteous that doeth righteousness. We must learn that indeed we cannot serve two masters, that we cannot serve God.
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…and mammon—that we cannot bear the fruits of wickedness and unholiness—of hatred, and envy, and murder, and disobedience and every ungodly and unholy desire and still be approved by God. We must learn and believe that whatever God has commanded, no matter how difficult the task, it is our duty most cheerfully to submit. This is the only view of the deep and earnest obligations of the Christian life that will remove every difficulty that rises before us in receiving and obeying the strongest, most positive and self-denying requirements of the word of God. This view will enable us at all times to receive as most just every injunction of our Savior, and always cause us most cheerfully to do all that is required at our hands. By it we will be enabled to “present our bodies as living sacrifices holy and acceptable to God, which is but our reasonable service”—by it we will be enabled to love our enemies—to return good for evil—to feed our enemy when he hungers, to give him drink when he thirsts, to bear with the infirmities of the weak, to be at all times possessed of that love which never faileth, and to be ever exhibiting in our lives the pure and heavenly fruits of the Spirit. If the religion of our Savior does not control us and direct us, it is truly of little use to us.
In this entire subject of all that we are to the gospel is to be found the only real enjoyment of the Christian life. No man can enjoy its blessings who is not possessed of its spirit, and who is not ready ever to do all that is in his power to promote the Redeemer’s reign on the earth. To him alone are the duties of the Lord’s service a pleasure who engages in them with the fullest cheerfulness, who is ready always to be with the Lord’s people to instruct, admonish, exhort, and comfort them amid the trials of this mortal state. Unless this be the purpose of our hearts we can take no pleasure in any religious duty; all will be a grievous burden, and all our service will be reluctant, lame and inefficient.
Let us, my brethren and sisters, strive to free ourselves from all such influences as would cause us to nullify the meaning of God’s teaching. Let us gird ourselves with the armor of Heaven, and with courageous hearts and willing hands resolve to serve our Master, with all strength and might of soul and body that He has given us. In so doing we cannot fail of His abundant blessing.
W. L.
THE UNION OF CHRISTIANS
“Union is strength” the world over, and the political maxim, “United we stand, but divided we fall,” is especially applicable in…
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Ecclesiastical Affairs
Jesus of Nazareth prayed for the union of all who should believe on him through the Apostles’ teaching, and we apprehend that no other religious union is practicable or desirable. While men profess the belief of different creeds, all prayers for union are vain, and while some amongst us profess belief in God through the world without nature—and others from a power within, call it spirit, soul, divinity, or inner consciousness, there can be no calculation as to a union in belief, feeling, or labor, with such as have adopted the Precious Oracles as affording the only spiritual light to mankind.
Speculations and theories cannot unite even honest persons, and there is no policy of this world that contributes, in the least, to Christian union. We are to receive each other without regard to differences of opinion; without regard to our likes or dislikes, our labor, country, station, or education, we are to “strive together for the faith of the Gospel.” If it would not appear presuming in us, we would very earnestly urge the beloved disciples of Christ to consider well the proper ground of all correct religious union. We are to love each other—not impulsively as do the lower animals—but for each other’s work, and especially for devotion to Christ Jesus our Lord.
T. P.
Mission to the Cherokees
Christian Missions, Cherokee Nation, Jan. 10, 1838.
Dear Brethren—After 20 years absence from the Cherokee people, devoted to the good work of evangelizing in Tennessee, Kentucky, Alabama, etc., we have, by the good providence of God our Father, resumed our missionary labors in the Cherokee Nation West. After six weeks toilsome and expensive travel we found ourselves on the 24th of Nov. in the midst of old friends and hospitable relatives. Our location we consider favorable one. We are about 25 miles west of Fayetteville, Ark., about half way between the Southern and Northern boundaries of the Nation, and some three miles from a Christian Church composed in part of citizens of the Cherokee Nation.
We have named our place “Christian Mission.” Heaven grant it may be worthy of so good and glorious a name! We have good land, good water, good health, and good neighbors. Thank the Lord for the many good things of this world! Our premises cost us five hundred dollars, and by expending one hundred in repairs, can be made quite comfortable and productive. Thus by expending some…
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Fifteen hundred dollars, embracing outfit, travel, purchase etc. we are prepared to commence with the new year (1858) the first Christian mission among the red children of the new world. Thank the Lord, we still have food and raiment and pray we may be content therewith!
Our first missionary discourse was delivered on Lord’s day between Christmas and New Year’s day, in a public school house of our own neighborhood, to a respectable congregation of red, white and black people. The way to eternal life as revealed in the 8th of Romans, was the subject. While we labored to prove and illustrate that conformity to Christ in his crucifixion, burial, resurrection and glorification is the only and certain way to eternal life, the audience seemed much interested. Elder Jones, the Baptist missionary, with whom I was acquainted in the old nation, was present and concluded the services with fervent prayer. Last Lord’s day I and family attended preaching at the same place and heard a son of Elder Jones on Reconciliation. He was born and raised among the Cherokees and is said to be the best interpreter in the Nation. Sunday before Christmas I preached twice in the church at Fayetteville. We meet, occasionally, with the church near the line.
Dear brethren, we have given you this brief history that you may know where we are and that we are still saying and doing something in our humble way to advance the Indian mission. We often think of former times and associations. The college bell, the church bell, the lecture bell, the roar and whistle of the train, are heard not. The crowding and anxious students, male and female, and the moving masses of the city, are seen not in this far-off western country; but the hope of those things for our children gives us some relief: Farewell. May God bless you all.
Your brother in Christ,
J. J. TROTT.
P. S. Correspondents will address Elder J. J. Trott, Cincinnati, Washington Co., Ark.
TOUR TO THE SOUTH
Dear Brethren, Fanning and Litchfield—Three weeks ago I wrote to you from Camden. Since then I held a meeting at Liberty in Ouachita county, including the second Lord’s day in this month. Baptized one person. Wednesday night and Thursday following preached at Main Spring, Hempstead county, and immersed four respectable…
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young persons—three ladies and one gentleman. At this point a few days previous I encountered a highly respectable gentleman. From thence we went to Corinth, in Pike county, and commenced a meeting the 16th day of this month, and continued until the Thursday night following, which resulted in 28 accessions; 19 by confession and 9 by letters and commendation. There was much joy among the brethren. Friday last we commenced operations at this place, which closed last night, with accessions who submitted willingly and understandingly to the Lord. We organized a congregation of 17 members. The cause at this place heretofore had been in rather a languishing condition. Much good doubtless has been done at this place. Much zeal and determination seems manifest on the part of the brethren. The labors of the brothers Kelly, who have long sustained the cause in this region, have contributed much to this state of things in this region. There is much anxiety among the people everywhere to hear the ancient order of things proclaimed. This is indicative of good. May the Lord bless the brethren here and elsewhere in all their laudable endeavors to promote his cause in the world. On my return home I will write again.
Your brother in Christ,
J. S. ROBERTSON
Murfreesboro’, Pike Co., Ark, Jan. 28, 1853.
THE BIBLE
“Tell me where the Bible is, and where it is not,” observes an American clergyman, who has returned from a tour on the continent, “and I will write a moral geography of the world. I will show what, in all particulars, is the physical condition of that people. One glance of your eye will inform you where it is not. Go to Italy—the cay, degradation, suffering, meet you on every hill. Commerce drops, agriculture sickens, the useful arts languish. There is a heaviness in the air; you feel chained by some invisible power; the people dare not speak aloud; they walk slowly; an armed soldiery is around their dwellings; the armed police take from the stranger his Bible before he enters the territory. Ask for the Bible in the bookstore; it is not there, or in a form so large and expensive as to be beyond the reach of the common people. The preacher takes no text from the Bible. Enter the Vatican and inquire for a Bible, and you will be pointed to some case where it reposes among prohibited books.
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“THE BIBLE UNION.”
Many of our excellent brethren pronounce the labor of “The Bible Union” “the great work of the age;” and with them we heartily agree. The thought of giving the Precious Oracles in pure language to the people of our time, is one of the grandest conceptions of mortals. That many who are engaged, as agents and revisors, have the work at heart, we doubt not.
Dr. Cone and J. B. Waller, who were taken from earth a few years since, and who were the chief movers in the enterprise, were as devoted and sincere as men could be. Brother A. Campbell was never more perfectly absorbed in any of his arduous and mighty labors; and from the large amount of money contributed by the Baptists, Disciples, and others, we are thoroughly satisfied no religious movement of our times is regarded with so much interest.
Whilst we pen these reflections in much candor, we are constrained to ask ourselves the question, why is it conjectured that the editors of the Gospel Advocate are not cordial in the Bible Union movement? Our venerable Bro. Jacob Creath, an agent, recently traveled considerably through our State without calling to see us, and from his remarks we have been led to conclude, that he regards us not as favorably inclined to his objects as he would desire. We wish to say to Brother Creath that we lay by in the treasury on every Lord’s day, and we never refuse to assist in anything which we regard as really deserving. Still we feel not disposed to give promissory notes to pay for any religious purpose, or subscribe our names to a paper, to contribute on any future occasion; but as “the Lord has prospered us,” we are more than pleased to have it in our power to aid such as are in greater want than ourselves.
But perhaps the brethren think our teaching places us not in a favorable attitude for encouraging the Bible Union. We would like to have…
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Forgtten that the writer is one of the Vice-Presidents—We thank the brethren for the honor, but we regard it every way proper to state plainly our view of the whole matter—what has long been our view, and what we expect it to remain.
- The members of the congregation at Franklin College fully approve of the work of revision as any people on earth, and most of them have contributed liberally of their means to support the enterprise.
We speak merely of the labor of the society of which we so heartily approve, but we wish not to be understood as saying that we very cordially approve of every institution that encourages certain departments of valuable labor.
We doubt not there is valuable labor done in the church of Rome, and, indeed, in each of the religious sects of the age, but we do not see the necessity of the existence of these respective bodies; especially when we reflect that all that is valuable in them may be practiced out of them, and perhaps more to the honor of God, if they were blotted out. We recently attended a burial of a John and accepted Mason, and we were not only pleased but seriously impressed at the very solemn manner in which the brethren of the Lodge performed their peculiar rites—with their hearty “so mote it be.”
We were particularly struck with the serious and simple manner in which they sang around the lifeless clay,
“Thou art gone to the grave,
But we will not deplore thee,” etc.
And whilst we felt in our heart that we would like to join them in their service, we asked ourselves the question, might we not dispense with their form books, which contain so large a mixture of Romanism and fabulous matter, and even the entire order, and still possess higher authority for doing all that they perform that is good, and all they profess to do?
They give their brethren decent burials, perform all their service in the fear of God, and then quietly and certainly look to the welfare of the widow and orphan.
“This is pure and undefiled religion before God and the Father.” (James i, 27.)
But is there not another institution crying out all this and more, of still higher authority than the Order of Masonry? Another simple illustration and then we will attempt the application.
Temperance is good—temperance we mean in all things. There are institutions called Temperance Associations. These societies labor to make drunkards sober men, and to prevent sober persons from becoming drunkards. Who would dare offer the least opposition to the labor of the worthy sons and daughters of temperance? No doubt they…
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Exert, in some respects, a good influence. Suppose now Christians resort to these human contrivances to convert drunken men into sober ones—admit their success. What have they done? They have, in the first place, exhibited a woeful want of confidence in the church of Christ to convert the wayward, in performing the labor by means of an inferior institution; which at best is but a mixed one, and all that is worth a straw in it has been borrowed or stolen from the church of Christ.
Secondly, if men have been made temperate by the operation of these human institutions, the church of God, and the agents of God, get not the credit, but all the praise is given to Temperance associations and Philip S. White. Again, while Christians are thus slighting, insulting and degrading the church by the adoption of other means to accomplish the legitimate work of the church, they might accomplish much more, stand on higher and better ground, plead with much more confidence, do all to the glory of God, and gain everlasting crowns, by employing Heaven’s agencies alone in the redemption of men. This is our view of human and Divine institutions. We are honest, and yet if wrong we would gladly learn our error.
We fully admit and believe the Bible Union is engaged in a great work, and we repeat our cordial approval of the labor; but why, brethren, in the name of all that is good, pure and lovely, might not the whole labor and much more be done by the church, and at far less cost and pains?
Our position then is, that we prefer the church to have the labor and honor of revising the word of God. Why might not any number of congregations, upon full consultation, agree to cooperate—to sustain laborers in proportion to their work? and thus publish the word of life to the perishing of earth? Why resort to worldly wisdom and worldly institutions when we have all authority that is requisite in the declaration: “But to do good and communicate, forget not.”
At present we offer no opposition to the operations of the worldly wisdom that has been exhibited in the Bible Union, but from the beginning we have seen things which we did not like, and which we may examine, if we should think it necessary, at a future day.
There is one and but one point, however, to which we will at present respectfully call attention. Doctor Conant and Professor Hackett are the final revisors, and inasmuch as all the labor of others is now called merely “rough hewing,” it would have been just as safe for these two men to have done all the work, and the cost would not have been more.
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than one tenth the amount. Much of this mighty labor to get money might have been dispensed with. We doubt not the disciples alone—it is agreed they have contributed about one third of the whole amount—have already paid more than a sufficiency to give the public a better revision than any partisans can make, and one so pure and devoted that no denomination on earth would receive. We trust the brethren will have no difficulty in future, agents and others, of determining our position.
T. E.
SHORT CHAPTERS ON GREAT SUBJECTS
CHAPTER II.
THE LORD’S DAY SERVICE
It is unfortunate that many associate religious exercises entirely with meeting houses, organs, preachers, tall steeples, richly cushioned pews, and well dressed congregations. When these are not the impressions of worshippers they are apt to fall into the other extreme, and confine their religious thoughts to comfortless and dirty fabrics throughout the country, connected with exposed grave yards and naked skulls, called churches or meeting houses, and some shabby, whining, ignorant, murmurer against God and decency, called a preacher. At any rate few persons think of religion, and especially the Lord’s day service, without the assembling of the world and influences to act upon the world.
What business, we ask, have men and women, who believe not God, regard not His holy religion, with exercises which they do not respect? One of the greatest difficulties we are called to encounter in this age, is our anxiety to please the world rather than improve our own hearts and lives.
If there is any one thing needed above all others, it is, in the language of Daniel Webster, to feel “our own personal responsibility to God.” While men are encouraged to believe they can live Christian lives, and attain to immortality at last by merely joining the church, paying money to the pastor, and attending preaching and even the breaking of the loaf, we cannot anticipate better times. But we are troubled to know how—under what head—to commence an examination of the Lord’s day service. Still we must begin somewhere—at some point—and we will call it,
I. SANCTIFICATION
Christians are said to be sanctified. Jesus prayed, “Sanctify them (the disciples) through thy truth, thy word is truth.” There must be
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Meaning in the Apostles
“An inheritance among them that are sanctified.”
“Being sanctified by the Holy Spirit.”
“To them that are sanctified in Christ Jesus.”
“But now ye are sanctified,” and there must be still deeper import in the prayer of Paul, the aged, “And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.”
The letter and spirit of the Bible perfectly harmonize, in encouraging the complete sanctification of our soul, body, and spirit to God. The meaning of all which is, that we are to be consecrated in heart and life to the service of our Maker. This is no trivial matter. It cannot be accomplished short of our co-labor with the Almighty. Heaven has ordained the means, but we are to live in the use of them, before they can be available.
Food will support our animal being by taking it into our system; and if we will close the avenues of our hearts against the moral influences of our Father, there is no power on earth that can save us.
“Sanctify the Lord God in your heart; and be ready always to give an answer to every one that asketh you a reason of the hope that is in you, with meekness and fear.”
If we can determine how this sanctification can be accomplished for the Lord’s day, we shall find no difficulty the balance of the week. How are we to sanctify our hearts? We answer, it is by setting the Lord before us in all we think, say, or do.
God commanded Moses to “Go unto the people, and sanctify them to-day and to-morrow, and let them wash their clothes and be ready against the third day; for the third day the Lord will come down in the sight of all the people upon Mount Sinai.” (Ex. xiii, 10-11.)
And Moses went down and sanctified the people. How did he accomplish this great work in so short a time? He told them they should witness God’s glory on the Mount, and all who believed fixed their thoughts on the Lord, and thus were they sanctified.
If on opening our eyes on the Lord’s day morning, we look up to our Father for his blessing, and put aside the perplexing things of earth to interfere with us, we may be able to sanctify the Lord in our hearts.
Much of the interest of worship is not only lost, but religious performances are a burden to us, when the Heavenly Father is not near us. Indeed this is the grand secret of religious success. If we draw nigh to God, he draws nigh to us; if we resist the devil, he flees from us; and our entire spiritual growth and happiness depend very much on the nearness and constancy of our approach to the Divine throne.
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To sanctify ourselves before God on the Lord’s day, we must spend our time in his delightful and spirit-invigorating service. Thus we thank the Lord most devoutly on each returning first day for another opportunity to center our thoughts on the achievements of the day, and its blessings to the human family.
We praise God for lives spared; we read the Holy Oracles solemnly, and prayerfully; we sing of the resurrection of the Redeemer, our conversation is in heaven, and when we see our beloved brethren, we rejoice with them in the privileges touched safe to us from the Savior.
To the humble and contrite heart, the Lord is always pleased to look. If we can thus sanctify our hearts before the Lord, the different departments of the service, which we hope to examine in our numbers, will afford an amount of interest and strength far transcending anything we are able to conceive or expect in our frail philosophy.
T. F.
THE MISSION OF THE HOLY SPIRIT
“Nevertheless, it is expedient for you that I go away; for if I go not away, the Comforter (Advocate) will not come unto you; but if I depart, I will send Him unto you. And when He is come, He will reprove the world of sin, and of righteousness and of judgment.”
From the foundation of the world the most exciting, profound, and yet unsatisfactory discussions have been in reference to Spirit and spiritual influences. From the deep concern regarding Spirit in all countries—Christian and heathen—we must conclude there is something of great moment connected with the examination of it.
We admit there is danger of becoming as deeply involved as were ever Greeks or Romans, touching the inquiries, “What is matter?” “What is spirit?” “What are phenomena?” “What are essences?” Is sense a reliable test of truth? Is reason? And we add, have we in this vast universe of the Almighty a test—infallible—of spiritual truth?
Most of the speculative systems of thinking have been engrossed in discussions of mere manner. “How,” it is asked, “can this or that be? How can God exist? How can He manifest Himself? etc., etc., ad infinitum.”
There are no bounds to the wonderings of man’s imagination; and in the language of Logic, left to himself, he reasons in a circle—a very small one at that—and never escapes from it. The speculations of 5360 have not removed the posterity of Adam out of sight of the curling smoke of their illustrious progenitor’s first cabin. Hence
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The intellectual questions that agitated the greatest intellects in the days of Socrates, are still the theme of newspaper disputation, of street conversation, and of examination in all the churches, and even in the meanest modern spiritual circle that design or ignorance has formed. Why are these things so? Man is blind naturally, and will always remain so, unless his eyes can get to the pure light.
But desiring to treat the subject somewhat systematically, we will attempt no more in our introductory essay than to suggest a plan by which we may possibly arrive at the truth. We wish as far as practicable to avoid all forms not really essential in the investigation.
We suggest in the first place, that men have not been able to define matter; and hence Bishop Berkeley and thousands of astute and bold speculators of the world have denied that there is any such thing. Others, with as little satisfaction to themselves or others, in order to cling to this world, declare that there is nothing but matter. Without a better test than reason can afford, it would require a much profounder thinker than Greece ever knew, to tell which party is right, or if there is truth in any theory of man.
Without discussion, we say, there is a rule by which to test spiritual truth, and of this we may speak hereafter, but for the present we design to set before the reader, if not self-evident principles, at least propositions which are believed, and thereby we hope to cut off much of what detractors call logomachy.
There is a class of men in the world called chemists, who would be pronounced by most, if not all speculators, gross materialists; be this charge true or false—we care not—but who contend that there are real existences, or bodies in nature. These are denominated simple or elementary bodies, not because it is settled that they are absolutely so, but in consequence of having never been decomposed. Men of science agree that there are some 61 of these primary bodies. Most of them are metals, such as iron, silver, gold, etc.; some are solids but not metals, as iodine, etc., and the balance are known as gases, as Oxygen, Hydrogen, Nitrogen, etc.
We repeat that men of science, as well as the vulgar, agree to call these bodies, or elementary substances, and in all their investigations and conversation, they understand each other, by means of this agreement. With this definition of body speculators attempt to show the negation of substances—An impossibility. If there is a spirit in this vast fabric, it cannot be determined by matter. Reasoning analogically, we cannot affirm that body will suggest what is not body, or that body can reveal spirit. If so, we are to study all spirits from material phenomena.
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Furthermore, we have had no evidence that without supernatural aid, the idea of spirit would ever have entered into the heart of men. But whether this is so or not, we will not stop to inquire, but will proceed at once in the shortest direction to get before the mind the proper idea of the Holy Spirit.
We have intimated that spirit is not known by flesh—the things which we see. Inasmuch as it is said to be “life eternal, to know God and His Son,” perhaps if we can have clear conceptions of the Deity we may be better prepared to contemplate the Spirit of the Father. All false notions of God are but perversions of what was originally revealed, and what is true; and in proportion as nations depart from the original source of truth, the mind becomes involved in clouds and thick darkness. Hence in countries far removed from the Divine fountain, gods indiscernible are enthroned. Thirty or forty thousand constitute but a small portion of the deities of nations left even partially to themselves.
The common philosophical or pantheistic idea of God, is that of spirit, life, soul—God pervading everything; or in the words of Pope, “All are but parts of one stupendous whole, Whose body Nature is, and God the soul.”
Whilst we rejoice in the Omnipresence of God, and can say with David, “Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven, thou art there; if I make my bed in hell, behold, thou art there. If I take the wings of the morning and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me.” (Psalms cxxxix, 7-10.) Still we can have no idea of a Creator, our Father who is in heaven, except as a Being, though pure spirit—still a Being as truly and properly so as we are beings. We regard him not as the world, or soul of the world, but as independent of the world—existing before the world—made all worlds, and can blot them out and still be God.
Of Jesus Christ we can say, we know nothing intuitively or spiritually, but we believe he was in the bosom of the Father; by him God made the world, and in fullness of time he came down from heaven, not to do his own will, but the will of the Father who sent him. Upon the evidence furnished, we not only believe in his divine mission, that he died for us, rose from the dead, ascended to heaven and will return to our world to take vengeance on them that know not God, and “obey not the gospel,” but that he will also be glorified in all his…
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We regard him as being a divine person, and in him all the fullness of the divinity centers. The Spirit, which “proceedeth from the Father,” we regard as the Spirit of God, and after Christ the great Advocate of the Christian institution. Touching the many controversies regarding the personality of the Spirit, we have never taken the least part. The scriptures nowhere speak thus; but all that is written in the Bible on the subject we most sincerely believe. We shall, therefore, speak of the Good Spirit of our God, in the words of the Spirit and feel perfectly safe in doing so.
T. F.
“THE PLAN OF SALVATION”
BY ELD. JOHN H. HUNDLEY, OF MOULGASVILLE, ALA.
The above is the title of a neat little volume of 88 pages by our worthy Bro. Hundley, who has long labored devoutly to advance the cause of Christ in his section of country. In point of literary attainments the author makes no very high pretensions, but the style is plain, forcible, and sufficiently respectful to reach the objects contemplated. Bro. H. writes for the masses, and is fortunate in his effort to attempt nothing which cannot be understood.
There may be a few points in the work which might be criticized, but the matter as a whole is sound, and Bishop Whately says, “The truth or falsehood of a proposition depends upon the matter.”
Bro. H. first discusses “THE EVIDENCES OF THE TRUTH OF THE CHRISTIAN RELIGION.” His arguments are:
- The living, monumental evidence, so often used by Bro. Campbell, of the wondrous preservation of the Jews as a nation.
- The fulfillment of prophecy regarding the coming of the Messiah.
- His work, death, resurrection, and ascension.
SECONDLY, HE EXAMINES FALSE SYSTEMS OF CONVERSION.
In this department, he has undertaken to show:
- That faith is belief of the truth as revealed; and not some direct influence on the mind in the absence of revealed evidence.
- That all revelations to the human family were made nearly two thousand years ago.
- That we have nothing within us to teach us religion—whether we call it reason, direct revelations of the spirit, soul, philosophy, or we may add in the style of Socrates, “dæmon,” and that nature cannot teach us what is spiritual.
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On this subject Bro. H. has made some capital quotations from a letter of John Randolph—among them the following:
- Throw revelation aside, and I can drive any man by irresistible induction to Atheism.
- All Theology is derived from revelation—that of the laws confessedly. Our own is from the same source—so is the false revelation of Mahomet. Every other idea of one God that floats in the world is derived from the traditions of the sons of Noah, handed down to their posterity.
THE THIRD PART
Bro. Hunley has labored to show the office of Faith, Repentance, Confession, and Baptism for the salvation of the soul.
We would have been a little better pleased if Bro. Hunley with most writers had not said faith and repentance are for the same thing, viz., the remission of sins. The following seems to us a good arrangement:
- Faith changes the heart, the feelings—affections of the sinner, and turns his soul up to God.
- Repentance changes the life—enables the sinner to cease from wickedness.
- Confession is evidence to the world and the church of the determination of the penitent sinner, of his determination to honor the Lord.
- Baptism is for the remission of sins, or is the act in which we seek and obtain a good conscience—put on Christ, are buried with the Savior and rise with him to walk in newness of life, and finally by which the seeker is planted with the Lord.
F. F.
ROMANS 1:20
Bro. F.—Suffer me to offer a comment on that much litigated passage of scripture in the first chapter to the Romans, which you can use as you think proper.
Paul in his introduction to the 15th verse speaks of himself, and brethren at Rome, but in the 16th verse he introduces the subject to be discussed to the close of the 11th chapter thus: “For I am not ashamed of the Gospel, because it is the power of God for salvation, to every one that believes, to the Jew first, and also to the Gentile;” for in it (in the gospel) the justification of God by faith is revealed.
In order to faith, as it is written, the just by faith shall live. Besides the wrath of God is revealed from heaven.
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(revealed in the gospel) against all ungodliness and unrighteousness of men, who suppress the truth by unrighteousness; because that which may be known of God is manifest among them. For God manifested it to them; (revealed it in the gospel,) for without this revelation his attributes, power and divinity would be invisible; but since he has made this revelation, his invisible attributes, even his eternal power and divinity are very evident, (being proven,) being known by his works, so that they are inescapable. It is very evident from the context that the persons here spoken of were the learned men of Rome, and all such who suppress the truth by their unrighteous conduct. These persons knew God, but did not honor and worship him.
But how did they get this knowledge? Paul says, by revelation: “For therein is the righteousness of God revealed,” or made known; “For God has made it known by the gospel revelation,” and his works prove or confirm this revelation to be from God, for they both bear the same impress. But without this revelation the works of nature would be silent and unintelligible, for “the world by wisdom knew not God;” “for no man knoweth the Father but he to whom the Son will reveal him.” God, therefore, has not revealed his will in nature or in the consciences of men, but these correspond with and respond to that revelation. “That God exists and is a rewarder of them who diligently seek him.”
S. B. GILES
Brother Strickland and myself held a meeting in Young’s settlement, in Bastrop county, embracing the fifth Lord’s day in November which resulted in fifteen additions. Bro. Strickland went to Bastrop the first week in December and gained two additions, and I held a meeting in Hemphill’s Prairie and gained six, and the prospect still good.
CO-OPERATION MEETING IN ARKANSAS
From a letter in the A. C. Review by Brother James A. Butler, we notice that there will be a co-operation meeting at “Union Academy,” Arkansas, forty miles from Helena, embracing the third Lord’s day in July.
CHALLEN’S ILLUSTRATED MONTHLY
Bro. James Challen, of Philadelphia, in addition to his former heavy labors, is now publishing a new work styled, “Challen’s Illustrated Monthly,” which we regard as the best paper we have seen of its class. It is a literary publication with strong moral tendencies. It is published at one dollar per year.
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CORRESPONDENTS
In reply to Bro. W. Hensly, of Cape Girardeau, Mo., we can say, we sympathise with him in his isolated condition; and while we would be pleased for him to induce an Evangelist to labor in his section, in the absence of such labor, we would respectfully suggest to our brother, the propriety of the few disciples of the neighborhood trying the efficacy of praying with and for each other, singing, reading, exhorting and attending to all the worship together. If they will exercise their gifts one year and the Lord should fail to send them a preacher, we shall think it an exceedingly strange result.
T. F.
We thank brother S. D. Gile, of Austin, Texas, sincerely for his encouraging letter in regard to the Gospel Advocate, etc.
T. F.
REPORT FROM CANNON
Brother Terrill furnishes us the pleasing intelligence, that the brethren assembling in the new meeting house a few miles from Woodbury, have not only determined to keep the ordinances, but are really engaged in the work. They meet on the Lord’s day, sing, pray, read, exhort, commemorate the Lord’s death, and attend to the fellowship, and will thus grow strong in the Lord, and the power of it is might.
T. F.
A SAGE ENQUIRY
Can the metaphysical speculations now attempted to be revived in Europe and introduced in America be crushed out from among the brotherhood by any other person than Brother Campbell? And should he attempt to do so, is there not very great danger that even he will blunder a little, and thereby give a firm grasp to the spirit of speculation now so rife?
Austin, Texas.
W. H. D. CARRINGTON
Answer: If Brother Campbell were to expose, or even attempt to expose, the speculations amongst us, his influence would be superior to all others. If, however, the brethren should examine for themselves and believe for themselves, no exposure of speculations would be necessary. Brother Campbell believes in the God of the Bible, through the words of the Bible, and this is a sufficient rebuke to speculators.
T. F.
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FOREIGN INTELLIGENCE
We have intended from our first issue to let our readers hear what their brethren in the old world have to say in regard to the things of Christ; but to the present issue, we have really not had the space. It has always struck us that our brethren in England approach nearer to the matchless simplicity of the Gospel than we do.
Head, Brethren, and consider our extracts are from the British Millennial Harbinger, published by Bro. J. Wallis, London, for Feb. 1858.
T. F.
Birmingham
In consequence of the indisposition of Brother Milner, it has become necessary for him to decline going to Birmingham, and some delay will probably occur with regard to the effort to be made in that town. Brother Ring and myself visited Birmingham during the past month, in order that we might confer with the brethren there, and it is hoped that the arrangements will speedily be completed, so that the good work may be commenced and carried forward with energy and success, in the midst of that large population.
J. W.
Castlewellan
Since I last wrote to you, the meetings have continued to be well attended. At Tullynawngh they have been discontinued for the present, on account of sickness in the family of Brother Bigham; but I have since made known the gospel at Annshourgh, on Lord’s day, Tuesday and Thursday evenings. Last night the college was crowded with intelligent persons. It was the largest meeting that we have yet had at Annshourgh. The Lord has also opened other doors of usefulness before me. Last Friday week (Jan. 5th) I preached at a place about four miles from here, called Leitrim, in the National School Room, to about 200 persons. I expect to speak again in the same place next Friday evening. Last Friday evening I spoke to about 60 persons in the cottage of Bro. William Lawton, about half a mile from Tullynasough. The people were very attentive.
I hope in my next to be able to report progress. The people are willing to listen, but hard to move from their present position, even when they are convinced. As the meetings here have continued to be encouraging, I have, at the request of the brethren here, and by the advice of Bro. Lynd, (DeHast) remained until the present, instead of returning, as I proposed in my last, to Belfast. Bro. Lynd thinks I should be better employed here where people will listen to me, than by returning to Belfast to…
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Date: Jan. 18, 1858
I do not know that I have anything else that would be worthy of notice at present.
Your’s in hope of eternal life,
JOHN CORRII.
Dear DEF…
I am happy to say, that since I last wrote you, one of the subscribers to your Harbinger in this town has put on the Lord Jesus Christ by immersion into his death, and rising again from the watery grave to walk in newness of life. May he and all the disciples walk worthy of their high vocation. As a church we are living in peace, and a few of the saved are added to us from time to time, for which we bless and praise our Great Redeemer.
J. A.
Jan. 18, 1858.
DEATH OF CAPT. JOHN BARRY
We regard it due to Sister Barry, wife of the deceased, his daughter, son and many relatives who are members of the church, to respectfully notice in our columns the death of our friend, and almost brother, Capt. John Barry, who closed his mortal career at his residence in Edgefield, February 23, 1858. After reaching this country from Ireland, he settled in Woodbury, Cannon County, Tenn., and was respected for several years as an active business man, and useful citizen. While at that place he became a member of the church, and for a considerable time gave the best evidence of a determination to serve his Maker. Various causes, however, operated unfavorably to his usefulness in the church, and he seemed to grow weary, but was never what the world calls a wicked man. On removing to Nashville the church was not in an inviting condition, and he never identified himself with the disciples. He proved himself, however, one of the most competent, accommodating, courteous, and accurate business men of our country, and his employers, Messrs. Fall & Cumminghan, may not find his equal.
But he now sleeps in death. The sudden death of our friend forcibly reminds us, that “in the midst of life, we are in death.” A few evenings before his decease, after the fatigues of the day in looking over his books, he desired, with his son, some 15 years old, to spend some time in the apparently innocent exercise of fencing. It is known by those familiar with the exercise, that buttons are on the points of the foils, and visors over the face to prevent injury, but our friend in his confidence—being dexterous in the art—took off his visor, and said to his son playfully, “Son…”
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“cannot hit me.” The attempt was innocently made, when in knocking up his son’s sword, he thrust the foil against the thin part of the bone above the right eye and penetrated his own brain. He fell instantly, and lingered insensibly almost a week, when he breathed his last.
Seldom does one die whose loss will be more keenly felt by his family, but we are happy in the belief that there are many sincere friends to sympathize with the widow and fatherless. We trust this untimely death will impress not only his relatives, but many others, with the very delicate tenure by which we cling to life. What may not a day bring forth!!
F. F.
ROBERT T. GOREE
We feel it our duty to give in our columns the details of one of the most melancholy deaths that has fallen under our notice, and we do not think it unbecoming in us to give a few particulars in the life of our beloved brother which our correspondents have not mentioned.
Soon after graduating at the Nashville University, brother Goree enlisted as a soldier in the war with Mexico, and fought through some of the most perilous battles. While engaged at Monterey, and when he felt there was little hope, he informed us he for the first time called upon God, and promised if he would spare him, he would devote the balance of his life to his service. He returned to Marion, bringing the gun, sword, spear, and spears of a Mexican soldier whom he slew in single combat (which trophies we have preserved in our Museum at Franklin College).
We shall never forget his appearance when he made the good confession, and we buried him with the Lord in baptism. He was solemn beyond description, and ever afterwards loved the precious Oracles. No man perhaps was more liberal. When Brother Campbell was in the South last spring he contributed some five or six thousand dollars to Bethany College, and we never heard of his refusal when it was necessary to give.
When in Alabama in December we regretted not seeing him and his amiable wife, but things were ordered otherwise. Mrs. Goree has our profoundest sympathy.
T. F.
PERRY COUNTY, Ala., Jan. 30, 1856.
Bro. Fanning, — With great sorrow I inform you of the death of our beloved and highly esteemed Bro. R. T. Goree. In a paroxysm of derangement he committed suicide by inflicting two deep wounds in his left side with a large carving knife. I reached his bedside about
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three hours before he died. I found him in his perfect mind. Taking me by the hand he said he was dying—that he had done the deed with his own hand while in a state of derangement—that he was sorry for it, and truly repented for what he had done—that he was willing to die, and that he had full faith in God’s mercy and grace. He remained in his senses until the last, and died with perfect composure. He assigned no cause to prompt him to the fatal deed, nor can it be traced to any other than a deranged mind.
I am your brother in hope,
JAKE CURRY.
Mason, ALA., Feb. 3, 1858.
Bishop Fanning,
It becomes my painful duty to announce the death, by his own hands, of our friend and brother, Robert T. Goree. This sad event took place on Tuesday, 18th of January, and he died on Wednesday the 19th. He had for some time previous shown signs of periodic derangement, had requested to be sent to the Asylum, and arrangements were making to remove him thence, but before consummated, in a fit of perfect insanity he stabbed himself in two places resulting in his death about fifteen hours after. He was in Marion on Monday, settling his business of the previous year, went to the house of a friend in town to spend the night, and after going to bed and resting for some time arose, put on his clothes, excepting his boots, which had been carried out to be dressed, proceeded on foot to his residence, seven miles from town, entered his own room before day, and about daylight committed the fatal deed. His wife at the time was in New Orleans on a visit to her mother.
Brother Goree was born November 11, 1822, and was at his death a little over thirty-five years of age. He united with the Christian Church in this place in 1846, and during the time of this sad event lived a Christian life. He was a gentleman in his deportment with men, and so esteemed by all who knew him. A kind husband and relation, a tender father, a most liberal Christian. I know no man raised as he was, in the lap of luxury and in affluence, and associated all of his life with that sort of society, who lived a more exemplary life. He had been twice married. His first wife died some two years since, a member of the Christian Church, leaving one child—an interesting little girl. His second wife, an accomplished and interesting lady, who had been in his society but a few months, had not the melancholy pleasure of seeing him in his best moments, and is left bereaved indeed at the loss of so affectionate and generous a husband.
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After the loss of blood brother G. became entirely calmed and restored to reason. He expressed extreme regret that he should have taken his own life, and found consolation only in the fact that what he did was unconsciously done, or rather that he was not in a state of mind to reflect upon the consequences of his actions. He was convinced when it was done—thought others were attempting his life and took it to prevent them from doing so.
He asked to be forgiven—felt assured he was—asked others to pray for him—gave exhortations to his servants and friends, sent messages to his wife, brother Campbell, myself and others; requested I should preach his funeral, that brother Jabez Curry and others should prepare a statement of the facts connected with his death and have it published. Having so done, he died calmly, and now his body reposes near that of his first wife (by his request) at Greensboro’. It is true, that no human being has the right to take the life which God has given, but if we can excuse him and believe that God will do so too, who in a fit of insanity takes another’s life, why not him who under the same circumstances takes his own? I believe he is forgiven, for I knew him well and feel certain that no inducement when sane could have made him commit so horrid an act. I, therefore, confidently trust he is happier with a father and mother and brother who have preceded him to that home where there is no sighing nor parting of friends. Oh! may we all be prepared for the dread summons.
Affectionately,
P. B. LAWSON.
Haywood County, Tenn., Feb. 13, 1850
Bro. Fanning,—Dear Sir:—Permit me, through the Advocate, to inform a number of friends and relatives that John H. Cooke, of this county and formerly of Rutherford, is no more. He departed this life the 2nd of this month, at the age of 31 years, having been a member of the Christian Church about 8 years. His death was caused by consumption, of which he suffered greatly, having been afflicted for four years, and confined for about four months previous to his decease. During which time he seemed resigned to his fate, and frequently while contemplating his dissolution became continually happy, and while his strength permitted he exhorted his Christian friends to diligence in performing their duties in order to meet him in heaven, and he exhorted others to prepare for the same. Those that are acquainted with me more than myself, say they never saw any person suffer so much and bear it…
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with the same fortitude. On the night of his death he was conscious that that night would be his last, and as if invigorated by the grappling of the grim monster he spoke audibly for some hours, and exhorted his friends; and thus he died, leaving a wife and two children, with relatives and friends to mourn his departure. But while we mourn, we mourn not as those that have no hope; but when we remember that he lived the life and died the death of the Christian, we rejoice in the hope that he has gone to the Christian’s reward.
Yours, &c.,
R. H. COOKE.
The brethren of our deceased brother’s acquaintance of this section deeply regret his loss, and sincerely sympathise with his family. He feared God, and he has taken him.
T. F.
Dear Brother Fanning:
It is with tearful eyes and a sorrowful heart, though not without hope, that I write to you, to inform you of the death of Margaret Shirley, my beloved wife. She died on the 10th inst. She was taken sick the first of last March, and continued to suffer severely up to the time of her death. She became obedient to the faith and was immersed by our aged and venerable brother Trolt in the year 1843. She received the truth in the love of it; lived in all holy obedience to its precepts; died in the triumphant hopes of immortality and eternal life, and is gone to that rest prepared for the people of God.
She was 39 years, two months and one day old; had been a member of the church for upwards of fourteen years. But she is gone from us, and left four children in the house with me, to mourn her loss, Mary, John, Jane and Alfred. May the Lord enable us to bear these distresses with Christian fortitude.
Cannon Co., Tenn. Feb. 4, 1858.
JUKE SHIRLEY.
Bro. Shirley has our sincerest sympathy. He and Sister S. loved the Christian religion and delighted to practice its precepts. Life is as the Summer’s cloud and the morning vapor that soon pass away.
T. F.