THE GOSPEL ADVOCATE

T. FANNING AND W. LIPSCOMB, EDITORS.
VOL. IV.
NASHVILLE, APRIL, 1858.
NO. 4.

THE EFFICIENT ENEMY.

“He that is not with me is against me.” — Luke.

We have in all languages the verb to be, from which we might infer that some things are fixed and merely exist. To the outward senses, a poet has truly said,

“All things are calm, and fair, and passive. Earth
Looks as if lulled upon an angel’s lap
Into a breathless dewy sleep: so still,
That we only say of things, they be.”

But this outward appearance is all delusion; a bolder language contradicts and silences it. It is strictly false both in fact and theory. God’s creations are all active, whether animate or inanimate. It is true, every thing in the universe is, in one sense, passive, but, however paradoxical the statement, it is in the same sense and proportion, ever active. The silken chord of the soft guitar is passive to the gentle touch of the performer, but its vibrations actively affect, however imperceptibly, the most distant sphere of the universe.

The above facts are equally true respecting the moral or spiritual world. There is not a single action, thought, or feeling that does not actively affect every spiritual being in earth and heaven. An apparently dormant feeling may give birth to a noble thought, which may bury kingdoms and erect empires and leave an impress upon…

THE GOSPEL ADVOCATE

The world that will outlast all time. The feeling that “all men are born free and equal,” was the original agent that gave existence to the philosophies that the world has ever known, and its influence is still being wonderfully felt by all political powers. It was Satan’s feeling of pride that prompted him to tempt man’s thoughts and pretentious move him to violate God’s law and entail upon the world death and sin; to extricate man from this thraldom brought down to earth.

In short, feeling is the great fountain of thought; thought is the ever-living progenitor of action—and upon the ever-changing circumstances of action is suspended the eternal destiny of the world. It is true, these effects may not always be perceptible, for the spirit is too subtle to be examined by the clumsy handling of reason. But every intelligent will acknowledge the influence of his feeling upon himself, his influence upon his friend, and his friend’s influence upon the world. Hence the great importance of examining our hearts, guarding our thoughts, and guiding our actions, and thus work out our salvation with fear and trembling.

The grand difference in this respect between the physical and moral world is that man has within himself the power to counteract or resist the deadening external influences. In other words, he is created a free agent, and he invariably exercises this freedom notwithstanding all the theoretical speculations in Christendom. Thus he becomes personally responsible before God, and must abide the righteous decision of the great Judge at the last day.

No man is in a state of absolute apathy with regard to any matter in which his interests are involved, but this is mainly true with respect to Christianity, which involves both his temporal and eternal happiness. All mankind who have heard the gospel of Christ are, therefore, in heart or action, either in a state of sympathy or antipathy respecting the claims of our blessed Redeemer. Hence our Saviour’s language—”He that is not with me is against me.”

All, whether priests or atheists, who are in a state of antipathy are, in the sight of God, avowed enemies to Christ, and are found fighting against Heaven. It is true these legions of Satan have different systems of tactics, various forms of violence and attack, and the greatest diversity of weapons of warfare, but they all move in concert to accomplish the one grand object of opposing the progress of primitive Christianity. But Satan’s greatest champions in this religious conflict for immortal souls are not to be found, as some vainly imagine, among his Voltaire, Gibbons and Humes. These are the more boastful de…

THE GOSPEL ADVOCATE

Page 99

Claimers of sophistry, which can only teach their sycophantic partisans. These great geniuses are the inactive Xerxes of infidelity, sitting upon their golden thrones of ambition, surveying the contending forces upon the sea of life, and anxiously anticipating only present results. They never contemplate an attack without repeatedly sounding the trumpet. They ride in their gilded chariots of equivocal assertions and assumptions, and are always prepared for a retreat, and as the paid mercenaries, if repelled they have nothing to lose.

Such bold skeptics, however, are reflecting beings, and though they may apparently triumph for a moment, still, when they reflect, they fear the impending consequences of their own moral career, and the light of their own nature betrays their pale and trembling apprehensions. Their suppressed and unconscious whispers say, these theories are merely the froth and fumes of the intoxicating cup of sin and vanity.

These are not the enemies from whom we should apprehend most danger; these are not the ones against whom we should most assiduously guard. Fear not an invading Hannibal, who marches over the Alps, however great his forces; but rather fear the insidious smiles and subtle intrigues of a Caesar in the Senate House; fear not a Roman legion, but fear a Judas; look not into the world for the efficient enemy of Christ, but look into the holy church.

“There was a day,” says Job, “when the sons of God came to present themselves before the Lord, and Satan came also with them,” and he has acted upon the same policy to the present. His boldest and mightiest feats have been performed upon the arena of the church, accompanied by the exulting acclamations of millions who flatter themselves that they are Christians, “but are the synagogue of Satan.” The infidel may inveigh against the claims of Christ, but in the church are to be found those who “crucify to themselves the Son of God afresh, and put him to an open shame.”

The sarcastic scoffs of the abandoned prodigals may wound the feelings, but from the sacred pulpit is poured the deadly poison that sickens the heart and sinks to irretrievable woe the immortal soul. We heard it recently remarked by a very intelligent and good Christian, that the best way he could conceive of uniting and purifying Christendom and converting the world, would be to collect the present clergy in mass and hang them. Without stopping to inquire as to the policy of so rash a monument, we would venture the opinion that there would be far more vital Christianity and spiritual devotion, were at least all our textual sermonizing suspended with. For what are these so-called sermons but wild specula…

THE GOSPEL ADVOCATE

To what do they lead? What is the present condition of the church? Where is her wonted purity and her departed glory and power? Her doctrines are mainly those of political and sectional partisans, and her assemblies little less than a fashionable display. Our age, and especially our country, affects to be too philosophic to yield to the guidance of simple precept and promise.

Modern Christians cannot live upon the pure bread of life, but must have it prepared with the double leaven of the Pharisees and Sadducees. What is the result? Religious newspapers are sold to these self-conceited readers by the square inch, regardless of the quality of matter; sermons are deemed excellent only in proportion to their eloquence of diction and flowers of rhetoric; pews are filled in case there is a fair probability of making a popular display; the sacred desk is occupied if forsooth the congregation is wealthy, fashionable, and indulgent; the holy anthem of praise is pleasurable only because it wears away the tedium of the hour.

The sacred pulpit in our day is converted into a desecrated rostrum, from which the mercenary leader harangues the multitude upon metaphysical questions involving not the first principles of Christianity; the pious exhortation to exhibit the fruit of the spirit, which is love, joy, peace, longsuffering, gentleness, goodness, fidelity, meekness, and temperance, is supplanted by the bitterest invectives against some brother; missionaries are sent forth from all sects into every part of heathendom as evangelists to proclaim the unsearchable riches of Christ, but they soon make the missionary ground a field of battle between themselves, and feed the earnest seeker after truth upon the husks of speculation. Instead of preaching Christ, and him crucified, they preach self and him magnified.

O what solemn mockery! These are the efficient enemy of Christ! These, like Caesar’s army, march under the right banner, but are making rapid inroads upon the kingdom of which they profess to be subjects.

A little anecdote will, perhaps, better illustrate what we have been saying. Being among the heathen a few years ago, where had been established several missions by different sects, we were asked by one of the heathens, “What do these Americans (he did not at the time regard them as Christians) mean by preaching so many kinds of Christianity to us! When there was only one missionary among us,” continued he, “we were nearly all Christians, and were learning to read our Bibles. The good man preached to us, and gave us Bibles, which he said the good people of his country sent us, because they were Christians and loved us. We felt very grateful to this missionary for teaching us, and also to his friends for sending us the word.

THE GOSPEL ADVOCATE

101

of God.
For, before this, we believed in one Great Ruler, but these told us how the Great Ruler loved us, and what He had done for us. We believed what we were taught, and worshipped accordingly. We all sang and prayed together, because we were going to the same home and loved each other. But now other missionaries have come among us, who tell us that we are not Christians, and that our missionary who preached love, and whom we loved, is a bad man.

They all preach differently, and advise and hate each other.

“Know as you are not a missionary, pray tell me which is right?” “I presume they are all good people, and are going to the same good home,” was the reply. “No,” said he, “they can’t all be good, and I believe that they are all bad men, and that Christianity is a falsehood. Once we were all Christians, but now only a few belong to each party, and none sing and pray.”

What a hideous picture of modern evangelizing! What an awfully fearful result of missionary labors! What a rebuke to Sectarianism. This is the work of the efficient enemy of Christ. But did not this poor heathen speak the history of both Christianized heathendom and heathenized Christendom? Many honest inquirers in our happy land have been lost in the labyrinthine mazes of modern theology. Many an anxious soul, panting for the water of life, has been deluded by the mirage of speculation into the arid waste of skepticism, and finally swept away by the angry storm of infidelity.

Can any still say there is no necessity for Christian union? Does not the spiritual interest of all heathendom imperatively demand the union and cooperation of the people of God? Does not the eternal interests of our neighbor, our brothers, and our children plead for Christian union? Does not our better judgment and more enlightened conscience call for order and peace among Christians? Has not Christ prayed that they may be one? Has not God commanded them “to keep the unity of the Spirit in the bond of peace?”

“Behold, how good, and how pleasant it is for brethren to dwell together in unity!”
PEACE.

WHAT IS CHRISTIANITY?

BY B. F. MANIRE.

“Go ye, therefore, and teach all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit; teaching them to observe all things whatsoever I have commanded you.”
– Messiah.

THE GOSPEL ADVOCATE

What is Christianity?

Is it as many imagine, something that can be got and lost, as men get and lose money, or any other species of property? Or is it an impulse or feeling that suddenly takes possession of the heart, filling it with peace and joy, and then dies away for a time, leaving all cold and cheerless as before; and thus alternately waxes and wanes, at one time filling and elevating the soul with the most ecstatic delight, and at another leaving it to be preyed upon for a time by doubt and fear?

Or is it an outgrowth of human nature—the natural expansion of a germ implanted in man by his Creator, the natural development of which leads man to worship in Spirit and in Truth?

Not one of these is the Christianity of the New Testament. The religions of men they may be, but the religion of Jesus the Christ they are not. They had their origin in the vain imaginations, or philosophies, falsely so called, of fallible men. They find no support in the Oracles of Divine Truth. The nature of Christianity, and the means of its propagation are most clearly set forth in the commission given by the Savior to His Apostles.

“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.”

Christianity, then, is something that is to be taught, to be learned, and to be observed. It is to be taught, in order that it may be learned, and it is to be learned in order that it may be observed. This is the length, and breadth, the height and depth of this wonderful scheme of divine philosophy for the redemption of the human family.

Christianity is something that is to be taught.

This is evident from the commission. No other testimony need be adduced in support of this proposition. Here a most important question presents itself:

Who are the teachers of Christianity?

Answer: The Apostles of the Lord Jesus Christ. During the personal ministry of the Messiah on earth, He was Himself a teacher. In the most simple language, and by the most striking illustrations, He unfolded the heaven-born principles of that reign on earth which He came to establish. And in order that the work of instruction might not cease on His departure, He called and commissioned the Twelve Apostles to “go and teach all nations,” to “preach the gospel to every creature.” In order that they might be qualified to discharge the functions of their high offices as teachers of all nations, and all coming…

THE GOSPEL ADVOCATE

Page 103

In the science of eternal life, He promised to send them the spirit who would bring to their remembrance all things that He had said unto them, and who would guide them “into all truth;” i.e., into all the truths as it relates to the Kingdom of God, and the name of Jesus Christ. In obedience to the injunction of their Master, the Apostles repaired to the city of Jerusalem, and there waited for “the promise of the Father.” On the day of Pentecost they received the promised “power from on high.” They were baptized in the Holy Spirit, which baptism conferred on them the “tongues” by which they were enabled to proclaim the glad tidings of life and salvation through the name of Jesus to all the nations of humbling earth.

Thus were the Apostles and other inspired Evangelists constituted the only authoritative teachers of Christianity. But who are the teachers of Christianity in this age of the world? I answer—These are none Apostles. They are still the only divinely accredited teachers of Christianity. They have not been deposed from their Apostolic office. They finished the work given them to do, and have had successors. Under the guidance of the Holy Spirit they were led to compile a written record of the Gospel which they preached. In this record they teach the same thing now, that they taught eighteen hundred years ago by the living voice. Christianity was completely developed by the Holy Spirit through them, and cannot be enlarged, diminished, or in any way amended. Christianity in the year of grace 1858 is precisely the same thing that Christianity was in the year of grace 53.

But although the Apostles had no successors in office, yet God most wisely and mercifully provided for the uncorrupted transmission of what they taught to all future ages. Says Paul to Timothy: “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men who shall be able to teach others also.” Here we have the true succession—the succession of the truth. Christianity is transmitted from age to age by faithful men teaching the same things that the Apostles taught. These faithful men are teachers of Christianity, but not in the high sense in which the Apostles were teachers. The Apostles taught by inspiration of the Holy Spirit. But now even faithful men are authorized to teach that only which the Apostles “made known to all nations for the obedience of faith.”

Christianity is something that is to be learned. Teaching implies learning. Teacher and learner are correlative terms, as giver and receiver. The Apostles taught, their hearers learned.

THE GOSPEL ADVOCATE

Thus it was in the purest days of the Church; so it should be now. “Lord, if we may,” says the Savior. His lessons of heavenly wisdom were given for our instruction. “It is written in the prophets,” He said, “And they shall all be taught of God.”

All God’s communications to the human family have been designed for their instruction. Says Paul, “Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the scriptures might have hope.” — Rom. xv, 4.

All those then who are burdened with sin, and who desire to find rest to their souls, must learn of the Savior, who is meek and lowly in heart, and who alone has power to alleviate their sorrows and fill their hearts with peace and joy.

But to what source shall sinful man apply in order to learn Christianity? To the New Testament of our Lord Jesus Christ. Upon its sacred pages is delineated in lines of divine light that wondrous scheme of Divine philanthropy which incarnated the Eternal Word, and which will immortalize and beautify unnumbered millions of the human family. We find in it the same Gospel that the Apostles first preached, the very testimony that they delivered, and a true record of the “signs and miracles” by which God confirmed their testimony. The New Testament, then, is all to us that the living Apostles were to the first Christians. Indeed, it is more. The Apostles during their lifetime could be present with only a few continually, but by their writings they instruct, govern, encourage, and comfort all Christians in all situations, and exert an untold influence on the whole civilized world. Most truly can we say with the Apostle Peter: “God hath given unto us all things that pertain unto life and godliness.” What more do we need? What more could we desire? “Secret things belong unto God, revealed things to us and our children.”

Instead, then of seeking “new revelations,” we should study with all humility and reverence the one that we have in which are all things necessary to our present and eternal salvation.

Christianity is Something That is to be Observed

It is one thing to learn Christianity; another thing to live Christianity. Learning God’s will will avail us nothing unless we obey it. If we do not observe the commandments of Christ, the more we know of them the greater will be our condemnation. “The servant that knoweth his master’s will and doeth it not shall be beaten with many stripes.”

“Teaching them to observe all things whatsoever I have commanded you.”

THE GOSPEL ADVOCATE

105

The commandments of the Lord Jesus Christ are the length and breadth of Christian duty. What he has commanded must be observed in order to the enjoyment of the blessings of His Reign.

“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.”

“Blessed are they that do His commandments, that they may have a right to the tree of life, and enter in through the gates into the city.”

Christianity then is something that is to be taught, to be learned, to be observed. It may be said, however, that in this declaration the crowning excellence, the chief glory of Christianity has been overlooked—that it is something to be enjoyed as well as learned and observed. It is true that the peace and joy that fill the heart of the true Christian, and the bright hopes of immortal bliss which it inspires, constitute its crown of glory.

But, then, these are entirely dependent on the observance of its holy requirements. No one can truly enjoy the religion of our blessed Savior who does not observe His gracious commandments. Christianity, then, must be taught in order that it may be learned; it must be learned in order that it may be observed; and it must be observed in order that it may be enjoyed.

Christianity is a life—a divine life communicated from above. It is implanted in the human heart by instruction, and it grows by the observance of all God’s commandments. It springs up from incorruptible seed—the word of God—sown into honest and understanding hearts, and unless smothered by the cares of this world, and the deceitfulness of riches, it continues to grow and strengthen, and expand and increase till it attains to fullness of the stature of a perfect man in Christ Jesus.

Palo Alto, Miss., March 5, 1858.

SHORT CHAPTERS ON GREAT SUBJECTS

CHAPTER 2

THE LORD’S DAY SERVICE CONTINUED

We closed our second chapter, upon the sanctification of the Lord’s day; and now we feel that the war is open for looking at some of the higher details of Christian service. Before proceeding, however, we wish to suggest, that it is certainly a great pity for men to be excited to become members of the church with the impression…

THE GOSPEL ADVOCATE

that others can perform religious service for them. We visited a congregation recently, or rather a town in which were some dozen men and families professing the Christian faith; but they were not in the habit of meeting on the Lord’s day, and it was even hinted, that “it did not constitute family worship; and when we asked the brethren, if they were disposed to assemble themselves to worship God, the reply was, “We are anxious to do so, but we have no leader.” One suggested that Bro. O., a few miles in the country would come to town to lead them and break bread for them, if all the members were agreed to it.

With these kind brethren, the cause of religious weakness is most thin. They look for others to perform their labor—the only labor indeed—that can give them spiritual life. God ordained that man should live by the “sweat of the face,” and all the expedients of earth, such as walking, dancing, leaping, riding on horse-back, in carriages, steam boats, on the iron horse, or in balloons, must forever fail to properly invigorate the body and give it health and energy. God has said, “He that will not work, shall not eat.” This is true to the latter. Very soon, the inner fails with service to himself—indigestion sets up, disease abounds, and death soon doses the scene. He who fails to work in the Lord’s vineyard, very soon evinces symptoms of a fearful spiritual dyspepsia; he manifests no taste for reading the Word of God, for singing the hymns of Zion, for prayer, praise, fellowship or exhortation, and finally sends for some physician to administer odors, especially sugar-coated pills, and flattering unctions; and soon dies to God and his cause in a paroxysm of malingeric impulses, under the imposing title of “melancholy” conditions, “liver complaint” and a “charity” which says “all things are highly commendable save obedience to the simple Gospel of Christ.”

When the brethren, few or many, in a neighborhood, agree with each other to meet, and for each to perform such service as, upon a fair trial he is most competent, and all determine to work in the position to which the Spirit assigns them, there cannot be a murmuring or jarring note. All may sing; all can read the word of God, pray, rejoice, give thanks, and exhort; some, the spirit commands to “take the oversight” of the flock and feed it; others to “preach the word;” and all can contribute of their substance to support and educate the poor, and send the Gospel of Christ to the starving millions of earth. If brethren, in the first place, would consult together as to the part of service each should perform, much confusion and hesitation might be avoided.

THE GOSPEL ADVOCATE

107

Whilst we feel no inclination to submit forms of service, we think it entirely becoming to call attention to a few points, which may suggest a course that will prove profitable.

Prompt and cheerful meetings, with cordial greetings, are of no small import. The disciples should not come together as a company of self-abased miscreants, condemned criminals, or a set of “miserable sinners,” as Rome and England teach, and yet it is highly unbecoming to feel or exhibit lightness of mind, or indulge in conversations, especially on the Lord’s day, upon politics, trade, agriculture, sports, speculations or worldly matters of any character. With humble rejoicing, let us hail the day that brought life and immortality to light; and greet the saints as heirs of a rich inheritance, and as brother pilgrims in sorrow and affliction. When our hearts are right before God, our every word, action and look will express our deep and earnest desire; and when we assemble properly impressed with the weight of responsibility that rests upon us, our manner will be solemn, firm and eloquent; and all will be edified and strengthened.
Congregational singing—not drawing—is well calculated to compose the mind, tire the thoughts up to God, banishes from the heart sorrow and strengthens the soul for other duties. But not accidental singing, or singing without study, effort and assiduous labor, can be acceptable to our Father. In every congregation, preparatory exercises should be encouraged; and singing in the family is admirably well calculated to qualify us for singing in the congregation. When we sing in the spirit and with the understanding, all are edified.
Reading the word of life in the congregation of the saints, is worth infinitely more than all the eloquent, flippant, boisterous and empty sermons of the age. None of them are really calculated to dignify the serious, and drive from the audience every devotional feeling of the soul. But we mean “reading” the word, and not mouthing it—muttering things not in the Bible—and stammering over the Precious Oracles. We should read understandingly all we utter, and in a manner that all will hear—cannot help it—and must be improved. This too requires study. Few men have we seen competent to read a chapter in the Bible to an audience. The usual cause of the failure is want of previous study and a pride to be eloquent above what is written. Let the sacred words be read in all their fullness and depth of import and the heart can but be interested. The children of Israel upon their return from captivity engaged Ezra to read the law to them; “And he read therein, from morning till mid-day, before the…

THE GOSPEL ADVOCATE

men and women, and those that could understand, and the ears of all the people were attentive to the book of the law: “and all the people stood up, and answered, Amen, Amen, with lifting up their hands, and they bowed their heads, and worshipped the Lord with their faces to the ground.” Nehemiah, viii, 1-4.

And it must be remembered that “Moses was preached to the Jews, being read in the synagogue every Sabbath day.” Shall we conclude that there is a better way of preaching Christ than by reading his word on every first day of the week?

Christians are exhorted to pray with, and for each other, and for all men—for kings especially, and those in authority. The humble and sincere prayer of the feeblest believer, never fails to impress the heart of the hearers, and the ears of our Heavenly Father are always open to their cries.

There is no apology for any man professing the Christian religion, refusing, or upon any pretext whatever, failing to pray in the congregation. Any Christian can address God acceptably, who does not attempt too much. Who, we ask, cannot thank the Father for his mercies—temporal and spiritual? Who is so ignorant as to be incapable to pray to the Lord to have mercy upon him, to forgive his sins and give him grace adequate for the difficulties attending him? And who cannot supplicate the favors of the Almighty upon the erring sons and daughters of man? The fact is, there is but a single difficulty in the way of any one’s praying in an acceptable manner both before God and men, viz: a determination to humbly try to pray.

We cannot imagine it possible for any Christian man to grow in grace or even sustain a Christian profession who neglected to bow himself before the Lord with his brethren. As to forms of prayer, the different wants of the human family will always suggest what is appropriate.

Our space forbids, at present, an argument in reference to the position of persons in prayer; but we cannot render an excuse for refusing to express our decided preference for kneeling. Sitting, in prayer, is rude, if not unpardonable; but in certain circumstances, standing to pray may be admissible. The publican stood and prayed, and when we cannot kneel we should stand with our hands extended toward Heaven in prayer.

The congregations of saints should kneel together as Paul and his brethren “knelt down on the shore and prayed.” We not only regard the modern, fashionable custom of audiences standing up to hear the prayer of the preacher, as light, irreverent and unbecoming, but also at war with the authority of the New Testament.

THE GOSPEL ADVOCATE

5. Christian Exhortation

Christians are taught to exhort one another, and we not only regard it as a most improving exercise, but it is also one indispensable to the growth of the saints in grace and in the knowledge of the truth. Every thing, however, is to be performed in great order and with strict regard to decency of style. Disciples of the Savior who love the truth and each other, will find little or no embarrassment in exhorting each other weekly, to love and to good works.

The Supper

The Supper should never be neglected on the Lord’s day. The fellowship, or putting aside of our gains into the treasury on each first day as the Lord has prospered us, is a part of the service as strictly enjoined as important, and necessary for the prosperity of the cause of Christ, as any other appointment of the New Institution. What will the Disciples say to these things?
—T. F.

VISIBLE AND INVISIBLE

Dear Brethren—We hear not a little said about the visible and invisible kingdoms. The visible and invisible churches, and the relationships sustained to these by the visible and invisible man, etc., etc. As here is the foundation of many of the theological speculations and theories of the times, I propose by your permission to “trouble you with a line,” the publication of which you can control.

The more prominent theory is, “that the visible kingdom is the visible church, and is for the visible man. The invisible kingdom is of the invisible church, and is for the invisible man.” And faith is purely a mental act, an act of the invisible man, and introduces it into the invisible kingdom. And baptism is purely a visible act of the visible or physical man, and introduces it into the visible church (or kingdom) and per consequence the visible man is pardoned, justified, and saved by faith when he believes. This is real pardon. The visible man is pardoned when he is baptized. This is formal pardon, indicative of a real pardon that had taken place when he believed.

And whether the visible man is ever justified and introduced into the visible kingdom, yea or nay, is of but little importance as to the ultimate salvation and eternal happiness of the spiritual man. This is substantially a fair exhibit of the theory. If it be true, it is evident that there are two churches or two kingdoms, governed by the same king at the same time.

And as the church is the body, and as Jesus “is the head of the body, the church,” (Col. 1, 18) it follows that he is not the head of two.

110

THE GOSPEL ADVOCATE

Bodies at the same time, or one of the bodies has no head, or more likely one of them has some other head than him, perhaps a human head. John saw a beast having seven heads to one body (Rev. 13, 1). But here we have a different beast, two bodies to one head. When Paul said, “there is one body,” (Eph. 4, 4), and again, “now are there many members yet but one body,” (I Cor. 12, 20), he was not aware of the existence of one of the bodies contemplated in this theory.

Once more. The church is said to be the “bride, the Lamb’s wife.” According to this theory, if the Lamb has not as many wives as Brigham Young, he at least has two wives at the same time, and one of them is visible. Really he would be unfit for a bishop in the church, to say nothing of the head of it, for Paul tells us he must be “the husband of one wife.” (1 Tim. 3, 2.) The visible and invisible brides must both belong to one husband, or one of them has either no husband or an illegitimate one, more likely the latter.

And as we read that “there is one body and one spirit” in this body, (Eph. 4, 4), and as one spirit cannot animate two bodies at the same time, it follows that one of them is without a spirit (unless it be a human spirit), and as James tells us “the body without the spirit is dead,” (Jas. 2, 26), it is therefore evident that one of these is a dead body.

It will be remembered that at the time the subject believes, the invisible man is introduced into the invisible kingdom of the Lord, and baptism is the only way of introducing the visible man into the Lord’s visible kingdom. Now, query. If a man twenty years ago believed, and by that act had the inner man introduced into the invisible kingdom at that time, and he has not been baptized until now, where was the visible man from that time until this? It was not in the visible kingdom, for it could only enter this by baptism, and as he was unbaptized, of course he was not in it. He was not in the invisible kingdom, for that was prepared for the invisible man, and is in heaven and he upon earth.

Thus we repeat the question, where is the visible man from the time faith is exercised until he is baptized? As we have seen that he is in neither of the theoretical kingdoms of the Lord, he must be in the kingdom of the Devil. Thus we have a joint stock between the Lord and the Devil at the same time in the same person. The Lord having the invisible and the Devil the visible man, from the time he believes until he is baptized. If the man dies in this state, in place of the body returning to dust (Gen. 3, 19), it goes to the Devil, it having lived and died in his kingdom.

Then might Paul ask, “What concord hath Christ with Belial?” (2 Cor. 6, 15.) Again, it will be…

THE GOSPEL ADVOCATE

111

Remembered that the locality of the invisible kingdom is in heaven, and that of the visible kingdom is on the earth. And it will be admitted that the visible man is the dwelling place of the invisible through life, and their separation takes place only at death. How, therefore, can the invisible man be translated to heaven, the place of the invisible kingdom, by faith or otherwise, and the body remain upon the earth during life, and no separation take place? When Paul said he was “willing to be absent from the body and to be present with the Lord,” (2 Cor. 5:8) he had not learned this theory, for if he had he would have known that he could be with the body and the Lord at the same time. Thus we see that in this theory we have the very anomalous idea of a king having two kingdoms in different countries, the visible subject being in both at the same time.

Once more. There seems to be some wavering in the administration of baptism in such cases. The preacher comes along and tells the believer that by faith the invisible man has been placed in the invisible kingdom, perhaps twenty years ago; this is all right, but the body is yet in the Devil’s dominion. The Lord has on the earth a visible kingdom, prepared for the visible man, and baptism is the only means of introducing it into this kingdom, hence it is your duty to submit your body to baptism. The subject consents. Now mark it well, the preacher has stipulated for his body, and nothing more, telling him that the invisible man has long been, by faith, placed in the invisible kingdom, the place prepared for it, hence it is one of the parts of the stipulations in the agreement. And then in violation of the contract he takes the man to the water and baptizes him, body and spirit. Does not this look like he was “taking more than he contracted for?”

But we come now to enquire into the merits of the premises. If these are false, of course the conclusions are no better.

First then. Is faith purely mental, or does it require the cooperative exercise of mind and body? Paul says, “faith comes by hearing.” (Rom. 10:17.) How do persons hear? The language of the prophet quoted by Jesus is just to the point. “But this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed, lest at any time they should see with their eyes, and hear with their ears.” (Matt. 13:15.)

Then if faith comes by hearing, and hearing is done with the ear, and the ear is a part of the physical or visible man, it is certain that the faith of which Paul spoke is not purely mental. But the objector here meets us with the language of Paul again, “with the heart (mind) man believeth unto righteousness.” (Rom.

THE GOSPEL ADVOCATE

10, 10

Time, indeed, but how has he obtained possession of what he believed? Surely through his senses. The point before us is, that at the time when faith is exercised, there has been an exercise of mind and body, and hence the theory is false that would justify the invisible or mental man at that time, because nothing but mind had entered into the service.

Once more. The brain is as much the organ of the mind as is the eye the organ of sight, or the ear the organ of hearing. And we are as much compelled to use the brain to think as we are the eye to see, or the ear to hear. Then if we are compelled to think in the act of belief and the brain is used in thought, and it is a part of the physical and visible man, so sure is it that to have faith there must be an exercise of both mind and body.

Secondly, is baptism purely a physical act? If so, why will not the advocates of this theory administer it to a maniac? If a man’s reason is dethroned, his friends cannot get a preacher who teaches this theory to baptize him. Nay, verily! But why not? If there is nothing mental connected with its validity, surely he would be as fit a subject then as at any other time. In the administration of infant sprinkling they are more consistent, for here indeed there is nothing mental to accompany it. But even here they reverse the order of their own theory.

In the case of the adult, the invisible man is first saved by faith, then the visible baptism; but here the visible man (the subject) is introduced by baptism into the visible kingdom and the invisible or spiritual man left in the Devil’s kingdom for years and perhaps for life. In this case I suppose the Lord would get the body and the Devil would be entitled to the soul.

But to return. If we wish to baptize a man, the first step to be taken is to operate on his mind, or invisible man, convince his judgment that it is his duty to submit to it. When we have done this, the mind transmits the will to act through the motor nerves to the muscles; they contract, in obedience to the will, upon the bones, and thus by a cooperation of mind and body the man steps forward. But whenever the mind ceases to cooperate, the process is at once arrested.

Who then is so blind as not to see that baptism, as an acceptable service to God, must be done by a cooperation of mind and body? Oh, what beauty there is in the Christianity of the gospel. It brings into subjection to the will of God the whole man. May we be preserved soul and body blameless unto eternal life.

Respectfully your brother,
T. W. BRENTS.

Lexington, Tenn., March 9th, 1838.

THE GOSPEL ADVOCATE

We very earnestly commend the remarks of Brother Bennis, to the attention of the brotherhood. Regarding the matter of his essay, we have but a single remark to make. It shows that he has possibly been forced into contact with some phase of modernism in his own section of country; perhaps under a more palatable name, and that all forms of metaphysical, psychological or philosophical theology are subversive of the Gospel of Christ and the Church of God.

Our once kind, energetic and talented brother, J. M. Collinsworth, of Marshall, Dr. R. Richardson and coadjutors, J. B. Ferguson and company, and Andrew Jackson Davis and crew, are all worrying themselves in the same muddy and stygian waters of unbelief. We feel thankful to God that he is raising up men in various parts to defend the truth as it is written.
T. F.

UNIVERSALISM – No. 2

Our preacher proceeded to argue the truth of his darling speculations, first, from the attributes of God. All creation was prompted by infinite goodness, directed by infinite wisdom, and executed by Almighty Power. Happiness is the end and aim of all the works of God. Divine wisdom lays the scheme, and Omnipotence executes. Therefore all will be finally holy and happy. This argument is often presented with a triumphant air in the following syllogism:

Either God can save all mankind and will not, or
He will and cannot, or
He both will and can.

If he can and will not, his goodness is destroyed; if he will and cannot, his Omnipotence is destroyed; if he both will and can, then all will be saved.

But this mode of reasoning proves too much, and therefore proves nothing to the purpose. Let us see. Either God could have made man for eternal holiness and happiness, without allowing him to pass through a state of sin and misery in this life, and would not, or he would and could not, or he both would and could.

If he could and would not, his goodness is destroyed; if he would and could not, his omnipotence is destroyed; if he both would and could, then there is neither sin nor misery in the world.

But the preacher said that temporal evil can be reconciled with these essential attributes of God, as he was pleased to call them.

THE GOSPEL ADVOCATE

took good care, however, to avoid the task, and very adroitly passed it by. And well he might, for we most unhesitatingly defy him to do it. He may say that it was necessary for man first to know sin and misery by experience, before he could appreciate holiness, or enjoy happiness.

If so, then God is governed by necessity, and limited either in goodness, wisdom, or power. Infinite goodness would allow neither sin nor misery in all the universe, for infinity covers all things, and would no more allow temporal than eternal evil. Therefore, since evil exists, Infinite Goodness lacked either wisdom to devise, or power to execute a scheme that would result only in holiness and happiness. But worse than all, if man is sinful and miserable only that he may be the more holy and happy, then God proceeds upon the motto, “Let us do evil that good may come.” No man can reconcile the present evil with our friend’s interpretation of the attributes of God, any more than he can reconcile future and endless misery with the same. The difference between temporal and eternal evil is not in the principle at all, but only in the extent of its application.

If sin and suffering exist, consistent with the principles of the Divine Government, through the entire history of this world, who can say, from any principle of analogy, that they may not exist forever? The preacher then turned our attention to the Scriptures, and quoted some passages to prove that punishment is disciplinary, and administered only to reclaim, and therefore must be limited; because endless punishment would leave no room for reformation and its peaceable fruits.

But if this be the only reason for punishment (for we admit this to be a valid reason—”whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth;”) then it follows that punishment is not regulated by justice, but by benevolence. Then the idea of paying to the uttermost farthing the penalty due to sin—a position maintained by all universalists—is a mere chimera. All will be punished until redeemed, irrespective of the demands of justice. Here we have universalists against themselves, for our preacher told us that all would suffer until they had paid the full penalty of all their sins, according to the strictest demands of justice. If this be true, then there is no mercy, no pardon, no atonement, no salvation from sin.

We shall notice this in another article. In the meantime we are told that since punishment is only designed to reclaim, and since also our sins are limited, therefore there must be an end of suffering somewhere. But here two things are taken for granted which are disputed by all the world, universalists alone excepted. Let me beg the very…

THE GOSPEL ADVOCATE

115

Here it is assumed, first, that all punishment is only disciplinary. This is one main question in dispute, for justice would demand the punishment of crime, even if the offender were already reformed by some other means, or if there were no prospect that reformation would follow the penalty when suffered. The second assumption is that sin is limited to this life. Our friend took the ground that there will be punishment in the next life, and that it would be disciplinary. This life also, he says, is a disciplinary state.

Who, then, can determine, either from Scripture or reason, that man will not sin during his second probation, just as he does here? Reasoning by analogy drawn from what we see in this life, we easily conclude that he will. We admit that those who have not grown hard and inveterate in their perverse ways may be reformed by reproof, as when a mother chastises her child. But it is a well-known fact in the history of men, that when they become very depraved and perverse, they are not reclaimed by punishment. How many thieves, and robbers, and murderers, and all such abandoned characters, who have lost all sense of shame or virtue, are ever reformed in our State prisons? Not more than one in fifty, if any.

The Scripture is plain on this subject. At the closing of the drama of time, the Spirit says, “He that is unjust, let him be unjust still; he that is filthy, let him be filthy still; he that is righteous, let him be righteous still; and he that is holy, let him be holy still.” That this has reference to the next world is certain, from the fact that in this world all are commanded to repent—”all men, everywhere”—and invited to come to the knowledge of the truth. And concerning the destiny of such, the Scripture says, (Prov. 29:1) “He that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy.” Such persons could not be subjects of God’s moral government, and the only alternative is that they be cast out into outer darkness, to suffer the horrors of total alienation from God forever. This would be punishment inexpressible, even if we were to admit that the lake of fire and brimstone is only a figure.

And concerning the duration of this dire condition of the wicked, the Scripture says, “these shall go away into everlasting punishment, but the righteous into eternal life!” Everlasting and Eternal in the common version, are from the same term in the original. But our preacher gets around this without winking, simply by his favorite plan of begging the question, viz: all sin is limited to this life, and punishment is only disciplinary. Therefore eternal means endless when applied to the righteous, but when ap-

THE GOSPEL ADVOCATE

Applied to the wicked it is limited in meaning. This is a bold and gratuitous assumption. The Greek adjective literally means “always being,” as our friend admitted, and hence expresses endless duration in every case, unless it is applied to temporal things—to things in this world—to things this side the grave.

And we defy any one to show any positive and conclusive evidence that the term is ever limited when applied to things in the next world. But endless punishment is objected to because of the unequal conditions and advantages of the different nations and tribes of men, in point of birth, education, etc., etc. This objection, however, if allowed its full force, only proves that God will make due allowances for everything beyond the creature’s control, as saith the Scripture, “He is required of men according to what they have, and not according to what they have not.”

But it weighs not a feather against the eternal destruction of those who persist in perverse rebellion against light and knowledge, and refuse to be reclaimed by all the moral motives of the Gospel, arising from both the love and fear of the Lord, and who have trampled a suffering Saviour under their feet, and have dared to set omnipotence at defiance.

Fraternally yours in Christ,
C. W. S.

LETTER FROM GEO. W. ELLEY

Brother Fanning:—I am pleased to find from your February number, that you are now an advocate for Church Cooperation through their messengers. The messengers from six churches around you, it seems, have held a consultation meeting at your College, touching some of the teachings of the Living Oracles. The object of the meeting, or consultation, seems to have been more for the purpose of investigation than action.

More to investigate, and announce what is taught, than the adoption of any special plan for more efficient action. So far as the general duties of the churches are concerned, connected with their worship, I had thought there could be but little, if any controversy. Yet, your council have largely examined the subject of their worship. I hope, sir, that the messengers found no great opposition to the principles laid down upon the first page of their report. I am now unable to see upon what good and justifiable ground, you can oppose District or State meetings, or our general missionary meetings, whose object is purely evangelical, since you have found it necessary to have a meeting not for the spread of the Gospel, but in order to a more gen-

THE GOSPEL ADVOCATE

117

eral announcement of your faith, touching certain points of church duty, and the labors of Evangelists.

I have long held that consultation with united action upon the part of the churches, in all matters of a general and catholic object, is both lawful and expedient, yet so as not to affect the individual rights of the churches.

The decision of your meeting, as given under the head of “Evangelists, their labor, &c,” I cannot receive as a correct statement of their present powers, duties, &c. I think that the council (as has been very common upon such subjects) have not duly discriminated between the Evangelists of Apostolic times, and those since made. In the setting up of all governments, extraordinary officers are necessary, in order to their creation and regular administration, but when that work has been accomplished their extraordinary powers cease and the government is committed to its regular and constitutional officers in whom all power has been vested. Such appears to me to be the teaching of Paul in his letter to the Ephesians, 4th ch. 11-13 v. 1 Cor. 12 ch. 28-29th v. Shall we note the 13th v. of 4th ch. Ephesians, “Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” The spiritual men thus described, were by act of limitation, to continue their ministry and extraordinary powers, only so long as were necessary for their full instruction upon all subjects connected with “the faith” and the administration of the church, or kingdom. Has that time arrived and passed by? or must we yet consider the church in its infancy, or minority as it regards the whole will of God? Were not the Evangelists, Timothy and Titus, (to whose duties you refer in proof of the duties of Evangelists now) extraordinary officers, with spiritual gifts? 1 Tim. 4 ch. 14 v.; 2 Tim. 1: 6; and were they not sent by the Apostle Paul to the churches to do the very things that you would have done if present by his Apostolic authority? I presume that you will agree that such is the truth.

Are we to understand, brother F., from the report of your meeting that your Evangelists possess supreme control over the Elders, Churches, &c., as did Timothy and Titus, who were the special messengers of the Apostle and the Holy Spirit? It really appears so to me. Your “scribes” report their duties to be as follows in part, “setting in order the things wanting in the congregations.” What congregations are they thus to regulate? Such as may be created by their labors from new converts? or do you mean all the churches generally? “Charging the overseers that they teach no new doctrine, nor give heed to fables, or…

THE GOSPEL ADVOCATE

endless genealogies. What overseers are they thus authoritatively to charge? Are they to pass throughout the land as censors, and reprovers of “overseers,” by virtue of their office? Will you allow an Evangelist to regulate affairs in the church of which you are a member in this wholesale way? I scarcely can believe it. But last of all, your meeting say, that it is their duty to take “care of all the churches.” What churches? and in what district? or is there any limitation? This teaching savors strongly of a severe clerical censorship, and also of opposition to Paul’s teaching. Acts 20: 28 v., “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Spirit hath made you overseers, to feed the church of God, which he has purchased with his own blood.”

Was such the duties of overseers in Paul’s time? If so, in what have the duties changed since? And if they are the overseers of the flock, do you and your council intend to subject them to the Evangelists as superior officers, or to the word of God as their only authoritative rule and guide? Here then must the issue rest, and we must come up to it. Let us hear Paul again, “Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they must give an account, that they may do it with joy, and not with grief, for that is unprofitable for you.” Heb. 13 c. 17 v. Who are the persons here alluded to, are they Evangelists? or the overseers? If the church is bound to obey their overseers then they cannot be held to the obedience of any officer claiming superior jurisdiction.

You may say that the church is bound to obey their overseers, yet the overseers must obey the Evangelists. Is this the ground occupied by the messengers? If so, let us know it. In the Methodist church the preacher in charge obeys his Elder, and his Elder the Bishop. Is this what your meeting has decided, when you say that the Evangelist is to reprove and teach the Eldership, taking “the care of all the churches?” If they are to take “the care of all the churches,” and the overseers of one particular church, are they not in fact the Bishop not only of Bishops; but the Bishop of churches? Truly it may be said that we are rapidly progressing towards a hierarchy, and a high spiritual dominion of the priesthood over the people.

This is running far ahead, my dear brother, either of our State, or missionary meetings. I am ready to concede, upon the score of reason and expediency, that when an Evangelist has converted the people at any place, where there is not a congregation, that he should fully instruct them in their whole duty, both as individuals, and as a congregation, and to see that they are fully organized for worship as far…

THE GOSPEL ADVOCATE

119

as practicable, but that when they are properly organized with their officers, then his special obligations to that body ceases.

It must be conceded, that Timothy and Titus delivered the law to the churches to whom they were sent for the first time, so far as church organization is concerned, which law they received from Paul. If so, by that law we are now specially bound and held. Is that law not now with us all? and is it not as plain to an overseer, and a private member, as to an Evangelist? I think so. You strongly plead for original ground, and so do I. Will you, or your “scribes” give us more light upon the subject examined, as I am strongly skeptical in reference to some of your positions.

Yours Truly,
Lexington, April 1858.
G. W. ELLEY.

REPLY TO BRO. G. W. ELLEY

Usually Bro. Elley exhibits much kindness and fairness in his letters, but from some cause, we occasionally find from his pen, matters that to us seem rather obscure, if not unfair. We beg leave to notice a few points in the foregoing remarks.

He says we, “are now the Advocates of Church Cooperation.” This is an intimation, that we have changed our teaching. We have never entertained any other view. Our position has been, is now, and must be while we respect the Bible, that it is the privilege of churches, as churches, to co-operate in any Christian labor; and we have doubted the utility of co-operation of bodies not recognized in the Bible as substitutes for churches of Christ. Circumstances must regulate the extent of the co-operation. This is our answer to Bro. Elley’s inquiries, regarding, “district,” “state” and “general missionary meetings.”
While we agree with Bro. E. that the first Evangelists were “Extraordinary,” we doubt not, there are ordinary Evangelists yet, and labor, peculiar to their calling.
Bro. E.’s questions in reference to Evangelists having the “care” of churches, and “control of Elders,” may be answered in a very few words. Preachers are God’s ministers to plant churches, set them in order (Titus 1, 5); “ordain Elders,” (Paul) “charge some that they teach no other doctrine,” etc. We regard this as the common labor of all preachers, in all the congregations they visit. We feel mortified at two results of our meeting. First, we are grieved to think that any of our brethren should come to the conclusion, as Bro. Elley seems to have done, that we entertain some peculiar views on the subject of religion. We have no such ambition, but teach what we first learned.

THE GOSPEL ADVOCATE

from the New Testament, and what we think all must receive who believe it. Secondly, we are sorry to find a disposition amongst us, to disregard on the subject of the Christian institution.

When we speak of the care of the churches resting upon the Evangelists, we do not mean to say, they are the bishops of the congregations, or that they must leave the work of God and serve tables. Our idea is, that wherever the preachers travel, it is their duty to labor to the best of their ability to prevent false teaching, to set in order what is needed in the churches, to ordain seniors as bishops, and like Paul to feel a deep care for the prosperity of all the congregations. This too is the teaching of the Bible, but to us it seems strange that men of Bro. E.’s usually clear perception, should not be able to discriminate between our teaching and the sectarian doctrine of one part of the members being the slaves of others. As the different members of our bodies are necessary for its health, strength and efficiency, the different members of the church, in their appropriate labor, are indispensable for the prosperity of the cause. All are to be subject to each other, and no one is to consider himself superior to, or independent of his humblest brother. Surely the scriptures are not understood! Bro. E.’s intimation, that some of the churches in Tennessee, “meet more for the purpose of investigation than action,” we answer, by assuring all whom it may concern, that we would prefer to do nothing, than to take a leap in the dark, and we would prefer no religion to false religion. Upon the whole, we are not so well pleased with the matter or spirit of Bro. E.’s communication as we would like to be. Time, investigation and honesty of purpose, we doubt not will bring all to see eye to eye, and to speak the same thing.
T. F.

THE POWER OF TRUTH

Brother Fanning
Allow me space in your valuable periodical to make a few brief statements. We regard it a privilege and high duty to God and our brethren, to submit to the calm reflections of our friends, a few respectful suggestions in relation to the power of Truth, and its fitness to operate on the human mind.

“Great is the truth, and mighty above all things, and shall prevail,” said one of the ancients. And it is on this principle that our Saviour called himself the truth. “I am the way, the truth, and the life,” said the Redeemer. The Word of God is that divine system of truths, by which the lost are freed from sin. And this word is not only said to…

THE GOSPEL ADVOCATE

121

make free from sin, but to sanctify and save. James says, “Being born again, not of corruptible but of incorruptible seed, the word.” James speaks of the engrafted or implanted word, which is able to save our souls. Paul recommended his brethren to God, and to the word of his favor, which was able to build them up, and give them an inheritance among the sanctified. And Messiah said, “sanctify them through thy truth; thy word is truth.” The Gospel is also called the power of God for salvation to every one that believeth. The power of truth consists in two things:

Its fitness to purify the mind of a human being when received.
Its evidence.

At present we shall speak of the power contained in the evidence of the truth of the Christian religion.

On one occasion after Jesus had presented evidence to the Jews by which to prove that he was the Messiah, and ascertained that they believed not, he marveled at their unbelief. But why did he marvel, if there is no fitness in evidence for the production of faith? Suppose that one of the disciples had said, “Lord, you seem astonished that these people do not believe; is there any virtue in those external miracles which you have wrought, and in the words which you have spoken to produce in their hearts saving and evangelic faith?”

Now suppose our Lord to have answered, and to have said also, “I know very well that before these people can believe I must operate upon their hearts abstractly by my spirit,” what do you think the disciples would have thought of him? Would they not have said, “Have you operated upon them in this way, by which alone they can be made to believe?” No. And do you really marvel? No. Again he must have said no, for as well might he have marveled that the darting of stars at them failed to constrain them to believe as evidence, if evidence has no fitness for the production of faith.

If the people would only read the Acts of the Apostles with the view of understanding what they taught, and by what means the people were converted to Christianity, through the instrumentality of God’s converting truth in their day, we feel assured that it would convince them that the truths of the Gospel were carried with convincing and converting power to the hearts of those sinners to whom the Apostles preached. This was exhibited with power on the first Pentecost after our Lord’s ascension and coronation as King of the universe. On that day, when the Apostles were to be endowed with power in order to preach Heaven’s grand and sublime truths; when Jews,

THE GOSPEL ADVOCATE

Devout men out of every nation under heaven were assembled at the Jewish metropolis; the illustrious Peter rose and preached to them Jesus, proving by the miraculous circumstances which were visible to the eyes, and audible to the ears of the multitude, as well as by David and Joel; such testimony it seems was irresistible to them. It pierced their hearts, and they were made to cry out in the anguish of their souls, and asked Peter and the rest of the Apostles, “What shall we do to obtain salvation from past sins?” Peter knew their precise condition, and told them to repent and be baptized in the name of Christ for the remission of sins, and they should be made the recipients of the Holy Spirit.

Such was the design in bestowing upon the Apostles the miraculous gift of tongues for the propagation of the law of the spirit of life in Christ Jesus. Thus we see the effects of God’s quick and powerful word in conversion, when received into understanding hearts. It germinates and brings forth some a hundredfold, some sixty and some thirty. This word is the polar star of all sinful mortals, the light of every age. It is a word of comfort. No one can appreciate its value only those who have been quickened by its happy influence, and have received it as indeed the truth, the word of God which effectually worketh in them that believe it, for it cannot prove the salvation of any one who does not believe it. If we can believe from the force of human testimony, which is but a shallow in comparison to the wisdom that is from above, which is first pure, then peaceable, without partiality, why not from the force of divine testimony, which is greater. We cannot at present pursue this branch of our subject further.

Yours in hope,
W. J. Haile.
Bluff Springs, Gibson Co., Tenn., March 5th, 1858.

THE ANNIHILATION OF THE WICKED

Brothers Fanning and Linscomb: As the Gospel Advocate is pretty extensively read in this vicinity, it seems proper that you should be informed that a prominent member, who is esteemed as a good brother of the church at this place, has been and is still actively teaching what is to many of the members a new theory. He claims to have originated the idea, or at least from reading the scriptures. I will give them in his own language as delivered to me last evening.

Man has not a spirit that lives from death to the resurrection.
The wicked after death are burned up or consumed.

THE GOSPEL ADVOCATE

123

To sustain the first here lies principally upon Gen. 3; 19; do. 1-3; 27. Job 34; 15. For the second, Malachi, 4, 1; 2 Thes. 1, 9; 2 Peter 3, 10.

Whether the theory be true or not it certainly has considerably marred the harmony that formerly existed in the congregation. If you think a notice of this would be expedient, many of the brethren would be glad to hear from you soon. The love I entertain for the cause generally and here particularly, is my only apology for sending this notice. The church meets regularly for praise, prayer, investigation, and the celebration of the death and sufferings of our Savior, but we can neither report progress in number or good health. May the Lord preserve us.

Fraternally,
Palestine, Texas, April 1868.
J. F. TAYLOR.

REPLY:

Whether the mind, soul or whatever distinguishes us as human beings, sleep from death to the resurrection, cannot be determined philosophically, but revelation teaches an intelligent existence in the invisible state.

The passages quoted to prove our non-existence after death, have no reference to the subject. In Gen. 3, 19; the language is, “Dust thou art and to dust shalt thou return.” This is literally true, and while “the dust returns to the earth as it was, the spirit shall return unto God who gave it,” Ec. 12:7. Every one shall appear before God, and account to God for the manner of spending the present life. The other passages refer to the same event. Neither do the passages quoted to prove the second dogma, have the slightest reference to annihilation.

The prophet says, “Behold the day cometh that shall burn as an oven, and all the proud, yea, all that do wickedly shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch.” Mal. 4, 1.

What day is this? Let the prophet answer in the 5th verse, “I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.” This was the day of vengeance upon the Jews. The way in which they were to be cast into a furnace of fire. Matt. 13, 42; and there was to be wailing and gnashing of teeth. This day began about the year 70, and it has not yet ended. It is still burning, and the sons of Abraham are still wailing and gnashing their teeth.

It must be noted that at the beginning of this great and terrible day, the promise was, “But unto you who fear my name, shall the Sun of righteousness arise with healing in his wings, and ye shall go forth and grow up as calves of the stall.” This is the day of our growth, and the righteous are trampling upon the wicked throughout the world.

THE GOSPEL ADVOCATE

Paul, 2 Thes. 1:7-9, says, “The Lord Jesus shall be revealed from Heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ, who shall punish them with everlasting destruction, (they will not be blotted out then if their destruction is to be everlasting) from the presence of the Lord and the glory of his power.”

The passage in Peter, 2 Epistle 3:10, which says, “The earth and the things therein shall be burned up,” if it proves that the wicked shall be consumed—blotted out, it equally proves the annihilation of the righteous. Let the brethren study the Bible carefully, and danger will all vanish from our vision.
T. F.

CHRISTIAN ADVICE FROM A SISTER

Brother F.
The “Advocate” being a constant visitor in my father’s family, I have the privilege of reading it regularly, and can say with no little pleasurable emotion it is well calculated to encourage Christians in marching onward and endeavoring to secure the prize of eternal life.

Sometimes while perusing its pages, I cannot withhold the tear of joy and gratitude to know there are some who are walking in the way of truth and speaking encouraging words to those who are Christians as well as professors. May you continue to warn and encourage the Christian church; for while I am trying to live in expectation and readiness for the coming of the Savior, I cannot help being alarmed at the condition of the Christian church generally; how many hundreds of its members are living, and yet dead! sleeping as it were, in quiet security, devoted to the pleasures of the world on one hand, while on the other they are only ambitious to acquire riches, fame, or yet more unworthily, zealous in the extremes of fashion and folly; perhaps never thinking anything more is required of them as professors, than to meet at a meeting house, and partake of the emblems of his body, and to rise when singing, or sit down when praying! After which they return to their homes, feeling relieved of their tiresome round of morning worship, and betake themselves to ease or pleasure.

When will they awaken and realize their danger? Surely not while fashion and display is permitted to engross their thoughts; they cannot serve God and mammon. Oh! my sisters in the body of our Lord Jesus Christ, when your hearts are beating to the applause of flattering friends, and you are puffed up with the attractions of your silks and costly ornaments, and feel the fascinating influence…

THE GOSPEL ADVOCATE

Page 125

Reflection on the Savior

Do you ever think of your humble suffering Savior, of his lovely character while on the earth, of the glorious promises he has given us, and lastly of the duty and service he has required of us, the humility and condescension taught us by his example; the self-denial and perseverance enjoined upon us in the Epistles, and lastly the promise to those who love his appearing?

Do you love his appearing? If the heavens were to open this moment and our Lord with his host of angels were to descend with a shout, would you advance to meet him and sing your redemption, or would you with shame and dismay flee to the mountains and rocks, and call on them to fall upon you and hide you from the face of him that cometh?

Let us think of these important truths, and honestly examine our hearts, and know whether we are indeed serving our Lord, or preparing ourselves for alarm and consternation in the hour of death, or on the appearance of the Savior when he shall come.

Circleville, Texas, April, 1858.
A. L. HAYSLIP

Proposition to Debate Universalism

It seems that some Universalist of Nashville has asked the Editor of the “Universalist Herald,” published at Natchez, Ala., “If he would meet Mr. Fanning in debate?” He replies in his paper of Jan. 29th, “If Mr. Fanning thinks he can convince us that God is an Omnipotent Tyrant, he can have an opportunity to do so.” We wish to offer a reason or two for wishing to decline a discussion with Mr. Burrus or other Universalists.

Their whole style, to us, seems blasphemous. Who but one exceedingly degraded could intimate that we wished to prove “God an Omnipotent Tyrant?” We fear such men, and we have known many of them.
If the Universalists have in their ranks, from Boston to Natchez, a single man, of respectably moral and gentlemanly bearing, or one of firmness and even apparent sincerity, we have not been able to find him, and yet we have seen not a few of them.

While we could not be induced to make any appointment to meet a Universalist in discussion, should one come into our pathway, we shall expect to administer such treatment as the emergencies may require. But neither should the correspondent or Editor suppose a debate will give Universalists respectability in Nashville for many years to come. There is no goodness in it, and there is no good man connected with it.

THE GOSPEL ADVOCATE

GOOD NEWS FROM KANSAS

The following letter bears us good news from this western land, which will rejoice the hearts of many:

LEAVENWORTH CITY, K. T., Feb. 19th, 1858.

BROTHERS FANNING AND LIPSCOMB: Your numbers of the Gospel Advocate for December 1857, and January 1858, are now before me. It was a welcome visitor to us. What few of the brethren I have showed it to are much pleased with it.

We have a little congregation of disciples in this place, numbering some forty members. We are in peace, and meet regularly three times a week; break the loaf and attend to the contribution each Lord’s day.

Bro. S. W. Jackson, Elder. We have no regular preacher, and are not able to employ one. We have a small meeting house, but need a larger one to accommodate the hearers, and to keep up with our nourishing city. The citizens are ready and willing to hear the truth, and no doubt by a proper exertion on our part, many precious souls may be won over to Christ. Brother Jackson is a good Elder, and has done his duty in honor to himself and to the cause. The brethren here are under lasting obligations to him.

Brothers A. Payne and Pardu Butler have recently held a meeting here in which we had five additions—two by immersion, one reclaimed, and two by letter. We contemplate holding a protracted meeting in May next, when we hope to have a good time.

I am truly yours, in the hope of immortality,
W. M. S. YOKE.

VAN BUREN CO., Arkansas.

BROTHER FANNING: I can say to you the cause of our Lord is prospering in this portion of the country. In company with Brother Adkins, who labors with us in this place, we have some additions, and the brethren seem to be alive to the cause. We wish you great success in spreading primitive Christianity.
J. J. STOBAUGH.

TOUR TO THE SOUTH

BROTHERS FANNING AND LIPSCOMB: I reached home on the 26th of February, and found all well, having been absent three months lacking one day. In my last from Murfreesboro I forgot to say we had 8

THE GOSPEL ADVOCATE

Page 127

Accessions at that place, with a prospect of much good to be done. Left Friday morning before the fifth Lord’s day in January for Antioch, on Wolf Creek, some twelve miles distance, in company with Brother Wagner and Sisters Wagner and Owen.

Commenced meeting on Friday evening and continued for a few days; result, four accessions. Here we renewed our acquaintance with some old and long tried friends of the cause of truth, who still earnestly contend for the faith once delivered to the saints.

We proceeded from this point to Mount Ida, and labored from Friday night to Lord’s day night, the first Lord’s day in February; received one valuable accession. Here there are a few worthy disciples, and a fair prospect to do good if they only had preaching.

From this point we steered our course homeward, preaching at Waldron, Hogue Prairie, Hickory Grove, &c. At this place we had one accession. Our next call was at Flat Rock, near Val Duren, where we held a meeting. On my way down here I preached Tuesday and Wednesday nights, and immersed one young lady, and one joined from the Baptists.

The prospect is generally good in all my travels for good to be done, if the Lord was faithfully preached and practiced. In all we had sixty accessions in my tour, mostly by confession and obedience. May the Lord hasten on the conquest of the Truth. It never fails to gain new trophies wherever it is faithfully exhibited.

I had the pleasure on last Lord’s day, at Forest Hill, of meeting with our beloved brother, J. J. Trott, near his new home in the West, and of passing a night with him and his interesting family. Brother Trott is an able and faithful defender of the ancient faith, and we anticipate much good to result from his labors amongst us. We bid him a cordial welcome into the gospel field. May the Lord bless him and his family in all their labors of love.

Yours in the one hope,
J. S. ROBERTSON
Washington Co., Ark., March 20th, 1858.

CHURCH NEWS

Bro. G. J. McMurray, from Clayton, Alabama, writes:

March 14th, 1858

Dear Brethren: — God be praised. To-day at our regular meeting, one intelligent man came out on the Lord’s side, and made the good confession. We rarely witness such scenes away down here in Alabama, and when we do, it fills our hearts with overflowing love and gratitude to God.

THE GOSPEL ADVOCATE

OBITUARIES

Brother Fanning:
On the 21st of February, Sister Mary Armstrong departed this life, at the residence of her husband, Bro. David Armstrong, near Salado, Bell Co., Texas. She had been a member of the Christian church during the past ten years, and was an example of many virtues, and of fewer faults than is perhaps common. Suffice it to say, we have hope that her gentle spirit has only ceased to bow before the storms and sorrows that assailed her life, for that better rest above. With her sorrowing husband and friends, she leaves a young babe, which will learn to mourn her early death.
Circleville, Texas, 1858.
A. L. H.

DIED, on the 21st of March, at the residence of her father, Miss Ellen, daughter of John and Sarah W. Fall, aged 15 years 6 months. The members of Mrs. C. Fanning’s school have been called to mourn the death of a beloved pupil and school-mate. During the month of February Miss Ellen Fall went to spend some days with her parents, and was prevented by sickness and death from returning to school.

She had moved among us with light step and glad heart, and it was a day of deep sadness when we knew that she would appear no more in our midst. She had drawn loving friends around her, and there are mourning now, that the tender ties that bound her to them have been severed. How it touched our hearts to hear of her sufferings, and to know that she bore them so gently, so patiently. With a smile, she would say, “she was better,” and seemed to wish to cheer her anxious parents.

We weep that she has gone, though her place is left vacant. A shadow rests upon us. There were fragrant flowers on her casket, and we have preserved them to look at in after years. We will remember they were on the casket of Ellen Fall. We pronounce her name tenderly and softly, Dear Ellen. She told her mother “that she had thought much of the Christian Religion, and would, when she recovered, be a Christian.” She had given her heart, she would give her life to God. The Great Shepherd has taken a lamb from our little fold. We feel the loss, and kneel weeping at his feet, saying, “Thy will, O Lord, be done.” To the hands of Him who doeth all things well, she is tenderly and trustfully resigned by her

TEACHERS AND SCHOOL MATES.

THE GOSPEL ADVOCATE

THE EFFICIENT ENEMY.

THE GOSPEL ADVOCATE

THE GOSPEL ADVOCATE

Page 99

THE GOSPEL ADVOCATE

THE GOSPEL ADVOCATE

101

WHAT IS CHRISTIANITY?

THE GOSPEL ADVOCATE

What is Christianity?

Christianity is something that is to be taught.

THE GOSPEL ADVOCATE

Page 103

THE GOSPEL ADVOCATE

Christianity is Something That is to be Observed

THE GOSPEL ADVOCATE

105

SHORT CHAPTERS ON GREAT SUBJECTS

CHAPTER 2

THE LORD’S DAY SERVICE CONTINUED

THE GOSPEL ADVOCATE

THE GOSPEL ADVOCATE

107

THE GOSPEL ADVOCATE

THE GOSPEL ADVOCATE

5. Christian Exhortation

The Supper

VISIBLE AND INVISIBLE

110

THE GOSPEL ADVOCATE

THE GOSPEL ADVOCATE

111

THE GOSPEL ADVOCATE

10, 10

THE GOSPEL ADVOCATE

UNIVERSALISM – No. 2

THE GOSPEL ADVOCATE

THE GOSPEL ADVOCATE

115

THE GOSPEL ADVOCATE

LETTER FROM GEO. W. ELLEY

THE GOSPEL ADVOCATE

117

THE GOSPEL ADVOCATE

THE GOSPEL ADVOCATE

119

REPLY TO BRO. G. W. ELLEY

THE GOSPEL ADVOCATE

THE POWER OF TRUTH

THE GOSPEL ADVOCATE

THE GOSPEL ADVOCATE

THE ANNIHILATION OF THE WICKED

THE GOSPEL ADVOCATE

REPLY:

THE GOSPEL ADVOCATE

CHRISTIAN ADVICE FROM A SISTER

THE GOSPEL ADVOCATE

Page 125

Reflection on the Savior

Proposition to Debate Universalism

THE GOSPEL ADVOCATE

GOOD NEWS FROM KANSAS

TOUR TO THE SOUTH

THE GOSPEL ADVOCATE

Page 127

CHURCH NEWS

THE GOSPEL ADVOCATE

OBITUARIES

Leave a Comment Cancel reply