THE GOSPEL ADVOCATE
T. Fanning and W. Lipscomb, Editors
Vol. V
Nashville, November, 1859
No. 11
“THE NEW THEOLOGY.”
By Dr. R. Richardson, Prof. N. L. Russell, and Coadjutors.
For two years past, our exceeding anxiety to be at peace with all who even profess the Christian name, and our extreme reluctance to involve in the slightest degree, men of high position, have prevented us from more than occasional allusions to the doctrines and course of the men whose names are written above. We seek not opposition, and dislike strife with saint or sinner, but we cannot, in view of our high responsibilities to God, to our brethren, and to the world, justify ourselves in longer silence.
Whilst we are pained to admit that our examination of the new doctrines has been the cause of opposition to all of our movements, our silence makes matters no better. Parties have been formed; others are forming, and as we expressed ourselves three years ago, more serious difficulties are likely to spring from the speculations of Dr. Richardson, Mr. Russell, and those who sympathize with them, than have heretofore existed amongst the disciples. We are sorry to say that we cannot regard these men as the friends of the…
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canse of Christ. We pronounced the teaching “injitlel” at the outset, and notwithstanding the lightness with which our conclusions was treated, we have seen no cause to change our views.
If asked why we connect Vice-President Richardson with the factious and infidel movements? we answer that he was possibly the leader in the first place, and evidently he is the chief aider and abettor of the party at present. We will let the facts speak for themselves, and in this article it will be our main object to place men where they belong. In future, we may examine various speculations of our factious friends upon their true merits.
It will be remembered by many of our readers that Dr. R., three years since, taught that we must “Rise by our self-consciousness, higher than the outward communications, terminating on the ordinary understanding,” that he said Mr. Russell’s first infidel effort “was regarded as upon the whole, meritorious;” that men of “education and refined feelings regard such efforts with leniency;” that we did not “understand” the new theology, and indeed, the whole tendency was to satisfy the brethren that he was not only the teacher of Mr. Russell, but really was a firm believer of the speculations. When, however, it became apparent that the brethren would not receive the transcendentalism any sooner from Dr. R. and Mr. Russell than the degraded J. B. Ferguson, Dr. R. began to cry “stop the thief,” and really asserted that “indications of a disposition on the part of some young brethren to introduce the mystical philosophy amongst us, induced him to commence a series of articles”—”Faith versus Philosophy.” His course in this matter forced us to doubt his candor, and we have since not respected him as a man of Christian integrity, but we still feel at liberty to express our views of his public acts most freely.
If Dr. R. had stopped even at this point, we might have had some hope that the brethren would forget and forgive him, but to this present hour he has, in various ways, been not only the apologist of Mr. Russell, but really a most zealous defender of his teaching. We appeal to the records to sustain our conclusions. On the 162 page of the Millennial Harbinger for 1859, Dr. R. says of Mr. Russell’s teaching: “All that is necessary is to determine that the matter in question is an opinion or speculation,” and “I cannot but think that if Pres. Russell had since been left to his own calm reflections, he would have settled down upon the equator of truth.” He adds: “The rationalistic speculators who have really originated the whole difficulty, have…
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continued to agitate their favorite questions, to denounce Dr. Russell as an “infidel,” and as he alleges, to misrepresent his teaching, so that he has very naturally been the more confirmed in them by such exhibitions of ignorance on the part of his opponents. What do we find in these extracts?
- Dr. R. accuses certain teachers amongst us as “rationalistic speculators, who have originated the whole difficulty.”
- They have denounced Bro. Russell as an “infidel.”
- Dr. R. charges these opposers of Mr. R. of confirming him by their “Exhibitions of ignorance.” T. Fanning, Dr. T. S. Bell of the Union, and Elder R. Franklin have spoken of the infidel teaching of Mr. Russell and others, and are thus charged by one who stands fair with many brethren.
In the August Harbinger for 1850, we find again most grave charges made by Dr. H. against brethren whose names he has not given. To such a course we must seriously object, and give it as our view that it is the very least way to destroy confidence amongst our teachers. In apologizing for the use of the unscriptural style of certain writers, he says: “Its introduction has evidently been occasioned by the persistent effort on the part of some of our public men under the influence of sensationalism or rationalism, to explain away the indwelling of the spirit as a mere metonymy or figure of speech. They endeavor to show that this indwelling is not literal and real, but that it is a metonymy for the effect of ‘words and arguments’—a mere result of a change of state—an indefinite something called ‘influence’—’a good temper’—’a holy disposition,’ or anything else rather than the presence of the Spirit of God.”
The fact that Dr. R. has accused us of something he calls “sensualism,” and has denounced writers from whom he professes to quote as “our sensationalistic theorists,” seems to be a general charge against the brethren, and therefore we feel it to be our duty to speak plainly. During the past thirty years we have visited most of the States of this Union in the capacity of a teacher of the Christian religion; have become acquainted with many of the useful brethren, and we declare that we believe there is not a statement made by Dr. R. touching the teaching of the brethren in reference to the indwelling of the spirit, that is true. Indeed, we have heard of no such views, but they have been charged upon the brethren by partisans. We have never doubted the real indwelling of the Spirit of the Father in the hearts of his children.
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And we have never known a Christian, or even a professed one, who disbelieved it. Our position has been that spiritual influence and enjoyment are always connected with the truth—the church and ordinances of Christ, and when these are not found there is no spiritual light or enjoyment; but the idea of charging the brethren of teaching that the Spirit of God in the heart is no more than a good temper seems to us really unpardonable.
We consider it proper in this connection, to state that it has seemed to us to be the studied policy of Dr. R., Mr. Russell, Mr. Millish, Mr. Carman, and all of the party, to assume, in the first place, a much greater amount of spiritual insight, and far deeper piety, than is authorized by the Bible; and, in the second place, to mercilessly accuse the brethren who teach that “faith comes by hearing, and hearing by the word of God,” of denying all spiritual enjoyment. When the doomed Ferguson started his new career, he boasted of his remarkable spiritual acquisitions in such, that his ignorant admirers stared at him with greater awe than the bewitched Samaritans did at Simon the magician. These more recent reformers insult the servants of God on account of their supposed lack of the spirit. Indeed, no one can believe Dr. R. or any one of the party, and conclude that one who regards the scriptures as the limit of divine light, could believe there is any spirit.
In fine, we consider Dr. Richardson’s writings as an insult to great and good people. He has said much, we are glad to admit, that is true, and even contradicted much that he wrote years ago, but he has confessed no sin, and still writes much to offend, and without an open acknowledgment of his errors, of his maliciously slanderous insinuations, and of his continual misrepresentations of good men, we do not see how he can be considered as a teacher of sound morals. Whilst, however, he is sustained by good brethren, we cannot hope for peace.
Regarding Mr. W. S. Russell’s progress in his speculative views, we have a few words to say. We understand he has a pamphlet of thirty-eight pages, containing two discourses on the Father, Son, and Holy Spirit, delivered before the Christian congregation at Jacksonville, Ill., by its pastor, W. S. Russell, which evidence no improvement on his infidel groundings speech, delivered July, 1851. A few brief extracts must suffice. These will be given in the order they are found in the pamphlet, but there is little or no connection to be found in the matter.
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of them; and yet they give some faint ideas of the extravagance and disorder of views of men who seek for light from other sources than the Bible.
- “By its pastor, W. S. Russell.”
This is not the style of the Bible. If the writer means by pastor, overseer, or bishop, we beg leave to say, that in every instance in the New Testament, overseers in each congregation are in the plural number. This is positive evidence with us that Mr. R disregards the authority of Christ. - His views, he says, “Have been misrepresented.”
We do not know by whom, or wherein. - “Erroneous statements have been made.”
What they are we are not advised. Perhaps his defenders are guilty. - He says “It is not denied there is a difference between him and a portion of his denomination.”
This style is purely sectarian. “His denomination,” or “our denomination,” expresses nothing with reference to the body of Christ. It is not “a denomination.” - “His aim,” he says, “is to elevate the spiritual power of the church.”
This is sheer impertinence. God regulates the spiritual power of the church. She is just as spiritual and just as pious as the Lord desires her, and Mr. H has no more business in this department than Simon did when he offered money for the power to confer the Spirit. - He says his “Purpose is to promote the cause of spiritual Christianity.”
This implies that there is some other kind of Christianity besides “spiritual.” - He speaks of “Evangelical Christians.”
What other kind of Christians are there? - Houses the phrase “Spiritual kingdom of God.”
Has God a fleshly kingdom or a kingdom not spiritual? - On the same page he speaks of “Truly regenerate believers.”
Who can find a word in the Bible about “regenerate believers”? - He speaks of the Father, Son, and Spirit as “the three powers of the Godhead.”
This is Babylonish. It is not suited for Christian ears. - On page 6th he uses the style “Christian Baptism.”
It is not correct. Believers are baptized in order to put on Christ, and hence baptism is not for Christians to perform. A Christian ordinance is performed alone by Christians. - Page 7, he refers to a connection with “God, Christ, and Holy.”
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“Spirit” as “with each of these persons of the God-head.” It is not scriptural, to say the least.
- He talks of “The manifestation of his essence”—there is no authority for it—of a “First period of the Old Testament during which the Divine Being reveals himself as the Supreme Will.” Secondly, the short period of Christ’s ministry, when the Infinite is revealed as the Word. Thirdly, from Pentecost through all time, God reveals himself as the immediate dweller in man, in the person of the Holy Spirit. These he calls “The powers of the Divine Being,” and “of three periods corresponding to the three persons of the God-head.” This is all foreign.
- He speaks of “the marred image of his Maker.” Paul says, 1 Cor. xi. 7, “Man is the image and glory of God.” Which shall we believe? If man bears not the image of his Maker, the Bible is false. We care not for the speculations of men in high or low places, when we have the truth.
- He speaks of the “Consecrated, ever-renewed from this unfailing source of Divine impulses.” It is the author’s object to show perpetual inspiration, and that the renewal is by “impulses.” There was never a revelation or renewal by impulses. God speaks to men and renews them—purifies their hearts by obedience to the truth.
- He speaks of the ordinances of the Gospel in the precise style of Theodore Parker, as “A burdensome ritual,” and lightly of “a literal adherence to numerous commands.”
- “But the ages revolve, and the divine nature advances in its unfoldings to men.” This is modern spiritualism, as we pronounced it years ago. Unbelievers call it “progression.”
- He tells us that “Logos means Reason,” but he gives no proof.
- He says, “We must hear him (the Savior) as the utterer of the divine wisdom, and as the perfect ideal of holiness.” The infidel and scoffing Parker speaks of Jesus as “manlike, highly gifted, like sleeping thousands of years before the race of men.” This is much more complimentary to our Lord than Mr. Russell’s term—”utterer of the divine wisdom, and perfect ideal of holiness.” Parker adds, “His denunciation of sleek, hollow Pharisees is not consistent with the highest thought of humanity, but if we consider the youth of the man, it was a very genial error to make the worst of it.” These are charitable apologists for Jesus of Nazareth.
- He represents “All external modes of working, perfected in
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“Christ,” yet as failing to make more than “a few hundred wavering disciples” for three years—”the period of the strongest array of external instrumentalities;” but argues that “the coming of the spirit was not merely a logical admission of certain propositions, but was a subjection of the intellect, will, and heart, to the promptings of the spirit.”
“There was evidenced the presence of an enabling power within souls, energizing them to obedience.” Here Mr. Russell maintains direct promptings of the spirit, to turn the three thousand to God. Does he know no better? The Bible, of course, is of no use to such a writer. Luke says what they “received,” they were pierced to the heart. Mr. R. says nay, “Externals,” as preached by the Saviour had failed, and the spirit’s promptings did the work. He adds, “The spirit yet enlightens the soul.” One example will satisfy anyone that the Bible is not worth a single straw.
21. He discusses next of an “Invisible kingdom of God.”
The church of Christ is as a city on a hill—as the pillar and ground of the truth, and through her influence the world is enlightened.
22. He says:
“The same spirit presupposes that his mode of working will be internal upon the spirit.” We have been taught that God operates upon man through his mind, and does not treat him as he did Balaam’s ass, or act upon him directly, as if he were a mere vegetable, or belonged to the brute creation.
25. He says:
“If God,” from the outpouring of his spirit, “had withdrawn his presence conscious to man,” and left us “to mere natural means such as He and the Son had set on foot, the redemption of the world would have gone back.” He adds, “The written or spoken word is the indirect method of reaching man, through the lower understanding,” “but the spirit communicates the divine wisdom which the soul could receive from no other source short of the essential presence of God.”
26. He represents Christ as preaching “external instrumentalities, insufficient to move man,” but it was this power of regeneration that the spirit alone could supply. Hence the preaching of the gospel means nothing—the gospel is not God’s power to salvation, but the spirit acts directly without the instrumentality of the truth; and hence, we repeat, Mr. R must regard man as a vegetable or brute, for God acts not directly where there is no intellect. He honors intellect by addressing it through external instrumentalities. “Faith comes by hearing,” and Godly feeling is the result of faith.
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25.
But he caps the climax by asserting that “The agency of instruction and the agency of spiritual influence, are as distinct as the persons of Christ and the Spirit of God;” and in common with those who look for direct means of conversion, he speaks of “An unseen influence, like the rushing of a mighty sound, suggesting motives, infusing ideas, and raising before the soul the fearful image of the coming day of retribution.”
He teaches that persons thus enlightened, “grasp the essential thought, and are not bound by any merely literal form of words.” Thus the oracles of God are laid aside for light by a secret agency, “given directly, and moving the soul to higher activities and quickening its faculties into divine perceptions.”
But the extracts are ample; and believing that our readers have quite a sufficiency to determine the character of the system, we feel that more would be superfluous. His statement that “The thoughts of God are not fossilized in the forms of eighteen centuries ago, to be handled just in the shapes they were born,” we regard as highly blasphemous.
Of Mr. Russell, personally, we have but little to say. We have regarded him as the best of his party, but we can esteem nothing more than a fictionist. He is not ashamed nor afraid, however, to avow his opinions, is consistent in maintaining them, and is likely one of the few of his party that will not explain away his creed when put to the test.
We are confident, however, he is seeking a phantom which metaphysicians call “the absolute,” but which has no real existence. We are sorry to learn by letters from Jacksonville, that he has divided the church, and is doing all that is in his power to increase his faction. It is no more than we expected when we first denounced the movement of the party as infidel.
In conclusion, we can but express our surprise and deep regret at the singular course of many brethren who have been highly respected. We have dearly shown that Dr. Richardson is in heart with Mr. Russell and his faction. He denounced as “sensuistic” and “ignorant” those who have seen proper to meet this gross departure from truth and righteousness. Not only so, but he has attributed Mr. Russell’s position to others. Indeed, his unaccountable bitterness towards the opposers of the heresy, evidently shows to the reflecting, that his whole sympathy is with his infidel pupils.
We are sorry, too, to see that the Millennial Harbinger, which has done more valuable service in the cause of truth than any other paper,
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is still selected as the vehicle through which to send forth fire-brands. This is the more to be lamented from the fact, that so far, brethren have not been permitted to repel the worst insinuations, or even reply to the doctrine of these new-fashioned teachers in that journal. In the October number, there is a long and wordy effort to show that spiritual light is from external nature, and from some independent spirit within, called the me, the “we,” etc., with an editorial silence that would seem to accord with the Senior Editor’s view when he pronounced Dr. R.’s essays “learned and timorous.” It may fall to our lot to call further attention to these “learned and timorous” productions.
We hope our brethren, in the mean time, will study the matters involved. The truth alone can make us free.
T. F.
ANNUAL MEETING OF THE AMERICAN CHRISTIAN MISSIONARY SOCIETY FOR 1859
On Wednesday, October 19th, 1859, at 2 P. M., the American Christian Missionary Society met in Cincinnati, Ohio, at the disciples’ meeting house, corner of 5th and Walnut streets. In the absence of the President, Bro. A. Campbell, the 1st Vice President, Bro. W. P. Stratton, of Cincinnati, took the Chair, and through the three days and nights in which the Convention remained in session, presided with marked ability.
The States of Kentucky, Ohio, Indiana, Illinois, and Missouri were represented by quite a number of talented and very devoted brethren. Pennsylvania, Michigan, Virginia, and Tennessee had not more than a representative or two each. This was by far the largest Missionary meeting ever held by the disciples, and indeed, we doubt not that there were more talented brethren congregated than were ever assembled in this country.
Whilst we can scarcely think the brethren will accuse us of flattery, we wish our readers to at least bear the names of some of our brethren in attendance.
- Bro. Samuel Rogers, of Kentucky, was, perhaps, the oldest preacher present, and his short pointed addresses fell like the dew upon the vast audience that attended.
- Bro. John Smith—the “veritable Braccoon” John Smith, of Kentucky, was also with us, and by his fervent prayers and exhortations, added much to the interest of the occasion.
Brethren:
- Walter Scott
- John Rogers
- R. Ricketts
- Geo. W. Eley
- Robert Rice
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and scores of other able and excellent brethren were in attendance from Ky. We were much pleased with quite a number of the young preachers. Their modest reserve was becoming, but with matters differently directed, they might just as well have preserved their dignity and increased the interest of the meeting by the sound of their voices in the anxious assembly.
The representation from Ohio was large and able, while Indiana and Missouri could boast of their scores ready to do service. Bro. David S. Burnett, of Missouri, gave the opening address, and it was in fact the occasion of the event. For artistic skill in composition and delivery, and soundness of doctrine, it has rarely been our good fortune to listen to an address that would compare with it.
Bro. Moses E. Lard, of Missouri, made a most telling speech on the fitness of the word of God to enlighten the mind and move the heart of man. Bro. A. Proctor, of St. Louis, and Bro. G. D. Campbell of Indiana, delivered capital addresses. Bro. Campbell is, indeed, a real son of thunder, and yet there is a grace in his style that banishes fear and elevates the soul to God. Many very talented brethren we did not so much as hear utter a sentence publicly.
Bro. Isaac ErriLt, the able and courteous Corresponding Secretary, satisfied all the brethren that he is destined to occupy a high and responsible position amongst them. We were highly pleased with the spirit of the brethren, and their devotion to the cause of truth. Bro. James Challen, of Philadelphia, and Bro. D. Franklin, of Cincinnati, we must not forget to say, were at their post battling for the spread of truth. Bro. Hopkins, Bro. Goodwin, and Bro. Mathes, of Indiana, are men of high order of intellect, and what is far better, they are devoted to the cause of God. But time would fail us to speak of the many good brethren who were in attendance.
Our readers may be anxious to know what was done?
- The brethren were all amply repaid for time and money spent in attending, by the interview with so many fellow-soldiers in the army of the faithful. Much was done to destroy sectionalism and modify feelings of an ultra character. With a single exception, the speakers were of one mind and heart. The pleadings were with one voice for the authority of the Spirit as it is written in the Bible.
- The Missionary reports from Bro. Barclay in Judea, and Bro. Beardslee, in Jamaica, were, of course, interesting. The converts were not very many at either place, but the brethren, in convention, were
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Generally disposed to regard the fields as inviting for the spread of the gospel. Some of the speakers, however, were deeply impressed with the idea of the high importance of the great valley of the Mississippi as a suitable field for labor. We presented the feeble efforts of a few small churches in Tennessee, in sending Bro. J. J. Trott to the Cherokees, west of the father of waters. His labor seems to promise quite as well for the present as either of our foreign missions. Still we cannot tell what the Lord will bring out of any one of them, and therefore, we most earnestly recommend all these missions to the prayerful consideration of the brethren everywhere.
3rd
We confess that we doubt the policy of a brother, of Isaac Erritt’s talent, giving himself so exclusively to raising funds. Were the churches in the gospel order, it occurs to us, no one would think of travelling over this vast country to take donations and obtain subscriptions for life-directors, life-members, etc., of any society. The labor was acknowledged by Bro. Erritt to be most disagreeable, and brethren S. Haden, J. H. Jones, R. Rice, and Geo. Campbell, were appointed to aid him in raising money the present year. We feel that there is at least “a screw loose,” if the machinery is not greatly confused, when we witness the labors of so many of our good and great men in compassing sea and land to get money. The brethren are aware that we doubt the necessity of any auxiliary societies in the propagation of the truth, and hence, we more than doubt the possibility of learning anything useful from the supposed success of sectarian establishments. Hence we are always grieved and really insulted to be told that Methodists, Baptists, or others, are in a better condition to do good than ourselves. The wisdom of this world is foolishness with God. We were sorry to see that the reporters in the Convention, and many brethren, seemed determined not to understand us with regard to cooperation and missionary labor. Our teaching is, that we can, as Christians and churches, do all the work required of us to forward His cause. We see no necessity for creeds, human platforms, constitutions, “resolves,” presidents, vice-presidents, or other officers, unknown in the scriptures. Brethren, as individuals, or as churches, may cooperate together in any good work, and we sincerely hope to see all the saints freed from sectarian machinery. We need no part of it.
4th
We may be pardoned for suggesting that we were watched during our sessions by scouts from two most insidious factions. Men
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of “North-western” proclivities stood about us, beckoning us away from the gospel which is able to save men from the frozen North to the sunny South.
But the advocates of a much more formidable heresy were threatening the very citadel of God during all our deliberations. W. S. Russell, W. W. Happy, T. J. Mellish, and John Young, with many of their sympathizers, were in attendance. The brethren did well in leaving them out of office, and giving them to distinctly understand that they are regarded as apostates from the truth and God. By some means, however, John Young got the stand near the close of our meeting, and poured forth a torrent of speculations—slanderous insinuations and infidelity that we may never forgive ourselves for failing promptly to stay and rebuke.
Bro. Stratton, however, our very prudent President, long before the close of the tirade, walked upon the stage and stood close to the apostate to prevent any public notice of the outrage. It is enough to say that John Young, as we have feared for years, has become transcendental and skeptical, and is now doing what he can to disgrace the cause of Christ.
That our readers may know that we speak not in unkindness, we beg leave to suggest that he came upon the stage with the impudent air of such modern spiritualists as J. B. Ferguson, W. S. Russell, etc., boasting that if he had not been amongst the brethren much for the last four years, he was laboring “in his own way,” and had made signal advances. He sneeringly spoke of the church as an institution of thirty years’ existence—scoffed at “old fogyism” amongst us that prevented spiritual progress—lauded Henry Ward Beecher as the model man of the country—claimed the right of Christians to differ—referred to us personally for proof, till his thoughts exploded and became too attenuated for Christian ears. We were never forced to witness a more offensive effort. The hope of the brethren generally is that he possesses not sufficient consistency, compactness, and fierceness of thought to do much mischief.
Messrs. Happy, Russell, and Mellish are considered as the more dangerous agents. We think it not out of place to say that had it not been for the support of R. Richardson and others, even Mr. Russell would have had but little power for evil. But as it is, parties exist through the influence of these men, and all that we ask of them is to let us alone. They are not with us, believe not the scriptures to constitute the boundary of spiritual light and authority, and they consequently possess no feelings in common with the…
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Disciples of our Lord. All their sallies we regard as piratical, and we ask them to steer their strange craft in some other direction. So far as we are personally concerned, we have not felt at liberty for three years to offer any of these factionists quarters, we expect nothing but evil from them, and we hope they will feel free to plead for their spiritless, Godless jargon, without attempting to annoy us.
Beloved brethren, we have ample cause for doubling our diligence in the advocacy of the authority of Jesus Christ. Our warfare will not end while life endures, and yet we have nothing to fear if we stand by our colors and quit ourselves like men. It is a matter of great moment for the brethren, like the saints of old, to confer often with each other, enter into each other’s feelings, and study each other’s spirit to properly appreciate the Christian institution, and bear it aloft before the world. Personal religion, in the churches, amongst the preachers, and in the family, will qualify us for every good work. We may look in vain for genuine piety and deep spiritual feeling in factious or denominational religions. Christ should be all in all with us, and in his cross alone should we glory.
T. F.
SPIRITUAL INFLUENCE – BAPTISM OF THE HOLY GHOST. NO. 2.
The reader, by consulting page 150, May number of the Advocate for 1859, will find our first article on Spiritual Influence. Therein we laid down a proposition, the proof of which we shall now enter upon. We will repeat the proposition, that it may come in connection with the proof. It is as follows:
“The baptism of the Holy Ghost was given for the purpose of inspiring and qualifying the apostles to preach the gospel; to empower them to work miracles to confirm it; and to guide them infallibly into everything which pertained to the establishment of Christianity, and the completion of revelation: and when these things were accomplished it ceased.”
This baptism was given, not only to the apostles, but it was a common gift in the apostolic age. The case of the apostles is the first to which we refer. That they did not receive the baptism of the Spirit for any personal benefit, must be evident to all; and to suppose that…
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They received it for the purpose of converting them, would be absurd. They were chosen apostles of the Saviour, of whom he said, “Ye are not of the world, but I have chosen you out of the world.” To whom he declared, “Now are ye clean through the word which I have spoken to you:” and for whom he prayed to his Father, “Sanctify them through thy truth: thy word is truth.” (John xv. 8, 19, and xvii. 17)
They were already converted and sanctified through the truth—the word of God: by that faith which would say, “Lord, to whom shall we go? Thou hast the words of eternal life.”
The apostles were the chosen instruments of Jesus Christ, to make his gospel known to the world—to teach the world all the facts connected with his death, and the redemption of mankind—to present to our fallen race the testimony on which we could believe on him as the Son of God and our Saviour. This they were incapable of doing with their natural abilities: hence it became necessary that they should be “endued with power from on high;” and this power was the baptism of the Holy Spirit. The commission under which the apostles were to act required them to “go into all the world and preach the gospel to every creature.” This, it was evident, twelve illiterate and ignorant men as the apostles were, could not do without miraculous power. They were poorly calculated without, to preach in their own language, much less to preach in all the languages of the earth.
We are informed, Acts iv. 13, that Peter and John were “unlearned and ignorant men,” and it is probable that all, or most of the others were, also. To obviate this difficulty, the baptism of the Holy Spirit empowered them to speak with tongues, for in the account of this baptism, Acts ii. 4, we are told that “They were all filled with the Holy Ghost, and began to speak with other tongues, as the spirit gave them utterance.”
But this was not all. The apostles, without the inspiration thus received, could not have preached the gospel infallibly. They could probably have related some of the facts connected with Christ’s mission; but that mind of divine wisdom and consolation unfolded to us in their writings, could never have emanated from uninspired minds. It was to guide them into all truth; to enable them to speak that truth in all languages, and to enable them to perform miracles to confirm it, then, that they were baptized with the Holy Ghost.
With some plain proof on these points, we will dismiss the case. In John xiv. 26, Christ says to his apostles: “But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall…
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Teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” And again, xvi. 13, “Howbeit when he, the Spirit of truth is come, he will guide you into all truth.” Just before his ascension, Acts i. 8, he says to his apostles, “Ye shall be witnesses to me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost parts of the earth.” But he informs them previously, same verse, that they should receive power after the Holy Ghost should come upon them.
The Apostle Paul tells us that the great salvation which at the first began to be spoken by the Lord, “was confirmed unto us by them that heard him: God also bearing them witness both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost.” (Heb. ii. 3, 4.)
From these passages, and in the absence of any evidence that the apostles received this baptism for personal benefit, we can plainly see the design of the baptism of the Holy Ghost on the day of Pentecost. In view of these facts, what ignorance and absurdity, not to say irreverence and impiety, are displayed by those who pray for God to baptize a congregation, or a bench full of sinners in the Holy Ghost.
Reader! Do you ever do this? If you do, remember that God never bestowed the baptism of the Holy Ghost on a sinner to convert him. Your prayers, then, for “Pentecostal showers” are vain, and worse than useless.
“To what purpose is the multitude of your sacrifices unto me? saith the Lord. When ye come to appear before me who hath required this at your hand.” (Isaiah i. 11, 12.) Remember God has required obedience to the dictates of his spirit, but never that you should ask for the baptism of that spirit for any purpose.
By faith, repentance, confession, and baptism, we are brought into the family of God; these things being required at our hands of God for these purposes, and in consequence we have the witness of God’s spirit that we are his children; that is, because we are sons, God sends forth his spirit into our hearts, whereby we cry Abba, Father, not because we are sinners.
But he who expects to be converted or obtain conversion for others by praying for the baptism of the Holy Spirit, despises God’s authority, solemnly mocks his favor, and rejects heaven’s plan of salvation.
“When we contemplate the high purposes for which this baptism was given, and the miraculous gifts accompanying it, we are sometimes lost in wonder that persons now seek and claim it, knowing that those purposes are accomplished, that those gifts have ceased.
THE GOSPEL ADVOCATE
But so it is. And so it will be while people disregard revelation and reason, and revel in religious fanaticism, and place more confidence in their own dreams and imaginations, than in the promises of God. In our next, we will examine the case of Cornelius.
F. M. STRATTON
Near Danville, Yell county, Ark, Aug. 5th, 1839.
WHAT WE WANT
We want a pure translation of the Bible that we may teach and practice all that God requires of us. We want the teaching, the statutes and ordinances restored to the ancient order of things. We want to wear, own, and acknowledge the only divine and authorized name “disciples of Christ, or Christians.”
We want the Christian Evangelists to preach the facts of the gospel to be believed, the commandments to be obeyed, and the promises to be enjoyed according to the ancient platform as in primitive apostolic days without any evasion, equivocation or compromise.
We want our bishops, elders, pastors or overseers to be wise and prudent men, taking the oversight of their respective congregations, teaching, admonishing, and watching the flock and feeding the lambs.
We also want our deacons to be wise and bold in the faith, ministering to the necessities of the saints.
We want a union, communion and co-operation of all who will unite with us on the pure word of God without creed or comment. We want every member of the body of Christ, as in “the figure,” the mouth, the eye, the hand, the foot, to do all he can for the extension, promotion and perfection of Messiah’s kingdom, to enlist soldiers into his army, train them to their respective duties, prepare them for that grand encampment and rest which remains for the people of God at the last day.
We want every member to do his utmost to dry up every tear, heal every broken heart, alleviate every suffering, allay every strife, quell every division, pray every prayer, and give every dollar he can spare for the prosperity and perfection of Christ’s kingdom in the world.
We want all this done and much more in our united church capacity. We want no one who is a Christian in deed and truth, to fraternize with these human institutions of the day. We want God to receive all the…
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Honor, praise and glory for originating the only good, great and glorious platform of Christian union, cooperation, benevolence and philanthropy ever instituted on earth for ameliorating the condition of the fallen race. We want every one to study well the New Testament, and consider well its platform. Never will these divisions be healed, nor those superstitions be purged away, until the great principle is universally and fully recognized that there is a divine model of church government presented in the New Testament, and that apostolic practice under the law of Christ is designed as a universal reform. If the apostolic churches are not a model for us, the descriptions of them, and the directions given to them are worthless.
Why are we called upon to be followers of the apostles without exception or limitation? And why are the later New Testament churches referred to the earlier as patterns? There are some things which we do not want. We want no universal councils, conferences, associations, synods or assemblies to legislate for God, make creeds, confessions and disciplines, laws, rules, and regulations for the government of Christ’s church, choose, ordain, and let loose an unscriptural mercenary horde of clerical climbers over God’s heritage—imposing upon the young, credulous and untaught in the word of God. It is sheer mockery, unscriptural and unwarranted from God’s word. We want no mediators of saints, Virgin Mary, carnal priests or sanctified laity to mediate for us. Christ is the Christian’s only mediator.
We want no mourning benches, anxious seats, no prayer for the baptism of the Holy Ghost and fire—coming right down from the Lord—no powerful physical operation of the Holy Ghost—no loud vociferous and a dozen or two incoherent prayers all at once, to frighten, bewilder, and infuse a party spirit into the heart of an honest inquirer after truth to make him “Christian.” God’s plan alone is best—there is efficiency and so fit in the premises. We want no one to handle the word of God deceitfully—wrongly divide the word of truth—preach half the plan of salvation—reversing the order—examine for “the calm of mind,” or set as judges on an “experience”—use a “non-essential baptism” to an unbeliever or unconverted person to get him into the door of one of the “branches” of the “mystic body of Christ.” O, the spiritualism and cry of Babylon! The mystery of iniquity in the nineteenth century.
The Bible is the only true standard to settle all religious controversies—to test all religious demonstrations—to examine every religious…
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“Officer”
To try every religious faith and practice—to this divine standard we must all bow—by this we must all be tried and judged at the last day. All we know about the Father, the Son, and the Holy Spirit in illuminating, sanctifying and procuring the terms or conditions of salvation we derive from a knowledge of that divine volume. All we know about angels, good or bad, our origin, our fall, our destiny, our returning process, our citizenship, our rewards and punishment, heaven or hell, is gained by a perusal of that sacred book.
We may fancy, imagine, dream, or guess—we may consult the ancient Magicians, Astrologers, Chaldeans or Sooth-sayers, or we may call on the modern spiritual-rappers or the pretended higher revealers, or we may go to all the ecclesiastical bodies, Creeds and formularies of the religious world, and not one ray of divine light can ever be originated from that source. As the sun is the fountain and source of all natural light, so is the great God and the anointed Saviour the original cause through the official agency, the Holy Spirit and the word, the instrumental cause, the fountain and source of all divine light.
How important then that we study this sacred charter; that we wield this precious sword; that we rally to this standard; that we unite upon its facts; that we organize according to its pattern; that we discipline according to its model; that we practice it in our lives; that we preach according to its example; that we read it in the public congregations; that we open it in the family circle; that we circulate it among our pupils; and that we send it abroad among the heathen.
BUELL EASTMAN
BATTLE IN TEXAS
HALLONJA, September 12th, 1859.
Bro. FANNING: The truth of God has just gained in my immediate neighborhood one of the most signal victories I have ever known it to achieve through my humble instrumentality. There had been a small congregation here in years past, but it had gone down for the want of efficient labor. Still there were a few names left—some good and true. In the meantime the Baptists had organized a “society,” built a house, and gathered quite a number into their “pen,” marked and branded in their usual form. They have their preachers living in…
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The neighborhood. Last spring one of them announced he would, on a certain day, deliver a discourse on the subject of “Christian Union.” One of our brethren, a near neighbor of this preacher, asked me if I would preach on the same subject in the same house if permitted to do so.
I told him I would. He spoke to the preacher, Mr. Cotton, on the matter, who said he had no objection to my preaching in their house on Union, and said he would lay the question before his brethren. Some objected, and I was refused the house. But I went to hear him. He spent some two hours in giving reasons why the Baptists could not commune with Pedobaptists and with us. At the close of his meeting I announced that I would preach on the subject of Christian Union in a grove close by, a few Lord’s days thereafter. The day arrived, and a large audience assembled. I discoursed at some length on the subject. Mr. Cotton was present. Shortly afterwards he preached again. He titled his tirade “Hurt, 1’·’· Outrage.” He admitted I had, in the main, preached the truth. I contended for faith and repentance, a change of views and feelings prior to baptism; but he denied that this was the teaching of Mr. Campbell and our writers. On the contrary, he asserted that they all teach that the only change that takes place in the sinner is effected in the water! For gross perversion, reckless falsehood, barefaced, bald-headed misrepresentation, it excelled anything I ever heard from the lips of man.
At the close of his tirade, I announced that on a certain day I would, at the said grove, prove he had grossly perverted the sentiments of A. Campbell in the garbled quotations he had made from his writings; that he had misrepresented me, and slandered several of our brethren. This announcement brought together from five to seven hundred persons (it was supposed). I had the works of A. C. on the ground, and read his scrap-quotations in their connection, and more than redeemed my pledge to the entire satisfaction of every man and woman I have ever heard to have expressed a sentiment on the subject.
Mr. Cotton, though he had promised to be present, perhaps wisely concluded not to be there. That discourse is now universally called “The Cotton-picking.” One man said he thought he had a good grin, but that was the dearest picking he had ever seen done.
At my next meeting, (for I had now begun to preach here once a month, which I had not been able to do before, owing to previous engagements), a month ago, I held on for twelve days, preaching goner-
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We preached twice each day in the open air to large and deeply interested audiences. We preached the old-fashioned gospel: We wielded the old Jerusalem blade, bare and pointed. Nor was its edges or point covered with flowers of rhetoric. We preached no metaphysical abstractions. We preached Jesus—not learned nonsense about Jesus. We preached the gospel—not fine spun theories about the gospel. We ran up the lone star banner of the cross to the top of the flagstaff, and nailed it there.
We first drove Hannibal and his whole army out of Italy and then pursued them even to their native city, and planted heaven’s artillery against the walls of their Carthage. To speak without a figure, we gained just fifty noble souls to the side of truth—thirty-one by confession and immersion. Among them were the most of my near neighbors—heads of families and their children; several Methodists, some who had been immersed. The brethren immediately set on foot a subscription to build us a meeting house. In less than an hour some seven hundred dollars was raised.
A great revolution has been effected in public sentiment all through this country. There is great joy in our neighborhood. I occasionally hear of Colton and others around on the borders shooting their pop-guns. The day is ours. The battle has been fought, and the truth has achieved a brilliant victory. Again we have kindled our camp-fire on the battlefield. Thanks be to God who hath given us the victory through Jesus Christ, our Lord.
B. F. HALL
PHYSICAL AND MORAL POWER
In speculative, and even in scientific works, it is generally asserted that matter and mind comprehend every thing in the universe. Chemists tell us that there are some sixty-three or four bodies in nature; but time may prove that these may be sub-divided into sixty-three thousand bodies. It is merely an acknowledgment of the ignorance of the world—an admission that science has not been sufficient to decompose these.
It has not been a great while since fire, air, earth, and water were pronounced the four elements in nature, but now fire is not considered a body, but merely the effect of oxygen upon combustible matter; the air…
THE GOSPEL ADVOCATE
is known to contain several elements; the earth about fifty; and even water is by no means a single body. But time would fail us to tell the nature of the different substances in nature, or even to explain satisfactorily to ourselves a single one, much less the nature of independent spirit. Indeed, we are not sure that we comprehend either the nature of abstract absolute matter or spirit. Our knowledge is associative and relative; and in wisdom and benevolence God has condescended to reveal himself to us by forms of which we can have some satisfactory conception.
The Saviour said to Philip, “When you see me you see the Father.” He was “the brightness of his glory, and the express image of his person,” and consequently we look at the Father through him. But we are not so much concerned in regard to the nature of matter or mind, as we are in reference to the mode of operating upon them. We suppose there is no controversy as to the conclusion that all influences exerted on matter are physical. Heat, moisture, etc., exert their power upon the growing plant by direct contact. The seed, to germinate, must come into contact with physical agents, but we gravely ask if mind is subject to such laws? We cannot resist the conclusion that most of the Theology of the age represents all influences upon the soul as physical and not intellectual. Hence the doctrine of sudden conversions, by direct interpositions of invisible agencies.
Mainly, through the influence of Moravians, Swedenborgers, Shakers, Quakers, Methodists and modern Spiritualists, there is a general impression in society, particularly with the youth of the country, that all religious influence is direct. Quakers will assemble and wait hours for some direct impact of the spirit to teach them what to say. Men, women and children everywhere pray for immediate and direct influence to convert the soul and purify the heart. The impression has been, is now, and we presume always will be on our mind, that the doctrine of “regeneration,” “sanctification,” and salvation by direct contact, makes man either a vegetable or brute. God acted directly on Balaam’s ass, but it became neither wiser nor better by it; and he caused Moses’ rod to bud by direct agency, but its growth was not natural or permanent.
Our Father in heaven has highly honored us, even above the brute creation, by endowing us with intellect, understanding, reason or mind, by which he enlightens us, purifies the heart, and lifts the soul up to heaven. He addresses words, which are said to be his power to salvation to believers, to the ear, and these words make their impression.
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upon the mind, and the mind governs the body. These words are but signs and representations—they are not God, religion or spirit, but they are God’s instruments for moving the soul. How Jehovah exerts his spiritual powers by causing men to think, and revolutionizes the feelings and affections, we may not be able to explain; nevertheless, we are constrained to believe that he did move the people on Pentecost, at Samaria, amongst the Gentiles, and to the uttermost parts of the earth by the preached Gospel.
This we denominate moral power, or power which turns men from darkness to light, and from the power of Satan unto God. While then we regard man as a being possessed of mind, any conception which places him under the necessity of requiring a direct influence, as is exerted upon the vegetable or brute to direct his steps, unmakes and degrades him. We have cause, however, to rejoice that God has made us men, and we are consequently capable of hearing the will of God as recorded in the Bible, and “if we walk in the light, we have fellowship one with another, and the blood of Jesus Christ cleanseth us from all sin.”
T. F.
ADDRESS TO YOUNG CHRISTIANS
My beloved brethren and sisters in the Lord, allow me to address you without restraint. The name by which I have addressed you implies that you are in the “kingdom of the Lord Jesus Christ.” You have heard what the Lord and his Apostles have said; you have believed, and have become obedient to the faith. In a word you have put on Christ; you have been buried with him in baptism; have risen from the watery tomb to walk in newness of life. Now carry out your faith unto holiness and the end shall be everlasting life.
You have become humble and teachable as little children; for hear what the great Teacher says, “ye shall not enter into the kingdom of heaven.” Remember, my dear friends, there is a work now for you to do: he that putteth his hand to the plow and looketh back is not fit for the kingdom. You must walk honestly as in the day; you have risen to walk in newness of life, and you should not cease walking till you sleep in Jesus; you have commenced running with patience, the race set before you—ever look unto Jesus the author and…
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Finisher of your faith. Take not, my brethren, all the professed followers of Christ (in our day) for patterns. I know they should walk so as you could have them for examples—that they should ever be teaching you to be sober-minded. But do they do it? How many of them love the world, and the things of the world? How many love not the brotherhood and the assembly of the saints? How many have a name to live, but are dead while they liveth. Let not their walk or conversation chill your gratitude to God and our Savior Jesus Christ, and commiseration for your fellow-beings.
Go to the New Testament and learn the will of Christ concerning you; imitate His principles, example, and spirit; “walk in wisdom towards them that are without.” You are bought with a price, even with the blood of Christ. O, then, live unto him who died and rose again for you! Learn your duty to your Heavenly Father, and do it; learn what God requires at your hands, respecting a perishing world, and do it; be always abounding in the work of the Lord, for as much as you know your labor will not be in vain in the Lord.
You may work for men, and work outside of Christ’s vineyard and receive no reward; but he that works for the Lord is sure to receive a full reward. Then let me beseech you to read the words of truth—the New Testament in particular; read it; study it; let it be sweeter to your taste than honey or the honey-comb; take it for a lamp to your feet, and a light unto your path.
I will conclude by admonishing you to exercise great care and watchfulness over the tongue which is a “little member,” but sometimes it “defileth the whole body,” and setteth on fire the whole course of nature, and it is set on fire of hell. Ever remember that it is by your words you shall be justified or condemned. Then allow me to impress upon your mind the Apostle’s injunction, “Let your speech be always seasoned with salt.” Again, “only let your conversation be as becometh the gospel of Christ.” Continue to add to your faith—virtue, etc., etc. (see Peter, first chapter), and you will never fail.
Your humble brother in the Lord,
HENRY M. LOVELADY.
P.S.—I have immersed two persons into the name of the Father, the Son, and the Holy Spirit, for the remission of their sins, since my last report—one at Montrose, the other at Pine Grove. Truth seems to be onward. I expect to have a good many subscribers to the Advocate ready to forward on for next year.
H. M. L.
WHITLEYVILLE, TENN., Sept. 22, ’59.
THE GOSPEL ADVOCATE
THE EXCELLENCE OF THE GOSPEL
This world knows nothing for a moment to be compared with the religion of Jesus Christ in every influence that is pure, excellent and lovely in all its features. Betrayed, dishonored and despised as it has been, and may be, it stands to-day the only hope of humanity—the only source of social and moral improvement—the only element of healing, purifying and saving power that gives promise of any permanent good for mankind.
Take from this earth the influence of the Christian religion—draw away from the social life of men and women on this earth, the chastening and elevating influences of the examples of those under the control of the Spirit of God, and how soon would degradation, ignorance, and worse than heathenish barbarism ensue. How rapid would be the descent to true lowest depths of infamy, debauchery and crime.
Christians are emphatically the salt of the earth. Look at the condition of any community devoid of the influence of a single, earnest, God-fearing man or woman, where those of position and power for good are devoted to dissipation, revelry and sin, and how deplorable the state of its members. There is no pattern of any excellence—nothing to raise the thoughts from grovelling, vain and empty concerns. The flesh reigns in the fullness of its power.
How awful is the condition of that family in which there is no leaven of Christian influence to refine and elevate! Where the names of God and his Son are never heard, except perhaps, in either ridicule or blasphemy—where the voice of a mother or a father is never heard teaching the lessons of heavenly truth, and where prayer is unknown—where the daily routine of life passes with its vain struggles for pleasure as if there were no God nor Saviour in this universe.
Do we appreciate, my brethren and sisters, the real position of those who are deprived of the hallowing and sanctifying influences of the Christian example? And are we ready to do more than we do to spread that influence that it may be more widely and deeply felt? Surely if we realize truly our duty and position, we cannot be indifferent.
The interest of humanity—the cause of our Master, demands of us the most earnest attention to this matter of the full exercise of our influence as Christians. The weakness, the inefficiency which is so characteristic of the religions of the present day, belongs in no part to the vital genuine Christianity. Such poor, feeble service is far, far indeed from the full development of the gospel in the lives of men and women.
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Men truly in earnest. There is not a more striking mark exhibited in the lives of the early Christians than perfect fearlessness and confidence that always characterized them. They felt strong under the protection of their God and Father, and the vain thoughts that deter men from energetic devotion to the service of heaven gave them no concern.
Christian friends, the position which we occupy is the most exalted on the earth. It is full of the most solemn responsibilities. It demands of us the most unflinching devotion. Of all people on this earth, my brethren and sisters, men expect of us faithfulness. Of those whose religious creed is no more than some idle speculation of man—some far-off senseless and impractical dogma—the world expects but little. But professing as we do to take God’s word as the complete revelation of his will, and the full development of his requirements, the world expects of us what it expects of no other religious body on earth. We may be scoffed and sneered at by the partisans, vain and proud in the conceit of their own schemes and lordly establishments. We may be charged with arrogance and presumption in claiming a position so full of responsibility, and so honoring to us as the servants of heaven. Yet we are ready to bear all these and many more in the full assurance of confidence in the position we occupy, and the power of the truth which we profess.
The simple truth that the word of God is authoritative; and that man is to expect no revelations outside of it and its appointments, has already accomplished wonders for this age, and we see no cause to falter or begin to give way. God has blessed humble sincere men and women in believing and contending for the power of the gospel. He has made the weak strong and valiant in his service. He has conferred wisdom upon the ignorant and enabled them to contend successfully with the most confident knights of popular theology. Shall we then, after so much has been done, falter in the glorious work, and begin to tremble and quake for fear we should not be orthodox? In the stronghold of the truth we have nothing to fear from the hosts of the enemy. We can only fail by deserting the tower of our strength.
W. L.
SHEARON, TIPTON Co., TENN., Sept. 12th, 1859.
BRO. FANNING:
I am much pleased with the Advocate. The straightforward course of its editors cannot fail to accomplish good.
THE GOSPEL ADVOCATE
It is mortifying, though, to witness differences with brethren concerning very plain matters. I had read Prof. Milligan’s essay on prayer, and I thought the doctrine new. It is indeed a strange idea for a foreigner, who fails to enter the kingdom, to ask for its blessings. For what, indeed, should penitents pray? Not for faith, for it comes by hearing; not for pardon of sins, for we are taught in the word of God that baptism is for the remission of sins.
I cannot tell, Bro. Fanning, what brethren Milligan, Walsh, Elly, and others teach on the subject of prayer. The apostles taught men of the world to believe, repent and be baptized. Nothing is said about praying before submitting to Christ. I am surprised to see so many misaligned matters in the Harbinger. Bro. Campbell surely does not believe any of these new doctrines. But we should be as wise as serpents and as harmless as doves.
C. A. SADLER
IMMERSION OF BAPTISTS
Bro. N. W. Smith, of Georgia, recently immersed some eleven Baptists into Christ. This he did because their first immersion was only intended to bring them into the Baptist church.
Whilst we do not desire to debate the necessity of re-baptism, we have no doubt it is as fully the duty of persons who are baptized without understanding the truth, as it was for the twelve who were taught, and no doubt, baptized by Apollos, to be baptized by the authority of Jesus Christ after they heard Paul preach.
We do not intimate that the candidate must understand everything regarding the ordinance of baptism to render the act valid in the sight of heaven; but our position is that he must know some scriptural statement of the matter in order to acceptable obedience. If he should not know baptism is in order to the remission of sins, it may suffice to understand that he who believes and is baptized shall be saved, or in being buried in Christ and rising again, we put off the old man and put on Christ; but he who is put into the water because he is pardoned, has got religion—been regenerated and made an heir of God, evidently does not honor Jesus Christ, or in any sense obey the gospel.
No one in profound ignorance can walk in the light; but there is neither occasion of darkness or stumbling, if we follow the dictates of the Good Spirit.
T. F.
THE GOSPEL ADVOCATE
SALVATION BEFORE CHRIST
BRO.
Bear with me while I trouble you with the following questions:
- What was the law of pardon as pertained to the conscience or the purification of the heart, in the days of the patriarchs?
- Were people saved in that age of the world just as they are now, and if so how is it that the blood of Christ was as effectual before it was shed as after?
This is a doctrine that is preached up in the hill country. It is argued that people have, in all ages, been saved the same way, even from Adam to the present day; that the shed blood of Christ was as effectual in the days of Abel as at the present time. This, to our view, is something new, and if correct, we have not learned Christ aright, neither do we understand it to be the teachings of the Bible, but only has for its object the total subversion of the gospel of Christ. We would be pleased to read an essay upon this subject in your next issue of the Gospel Advocate, showing what was the law of pardon in the early ages, or what people had to do in order to the purification of the heart, or to inherit eternal life.
In Christian love as ever,
Yours,
J. W. WHITTEMORE.
BRADYVILLE, Tenn., Sept. 18th, 1859.
Reply to Bro. Whittemore
We find no law by which the conscience and heart were made pure before the Saviour. The dispensation of the law was more perfect than the patriarchal, and Paul says, with reference to it, that “Gifts and sacrifices were offered that could not make him that did the service perfect, as pertaining to the conscience.” He says again, “For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who, through the eternal spirit, offered himself without spot to God, purge your conscience from dead works to the service of the living God.” The old institution sanctified only to the purifying of the flesh. If there had been a law of pardon, or sanctification of the heart, and promise of life and immortality before the Christian dispensation, there would have been no necessity for the gospel of Christ. It must be kept in mind that life and immortality were brought to light in the gospel. The law made nothing perfect. If asked if the people had not the promise…
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Future Happiness Before Christ
Of future happiness before Christ? We answer that there was no plain assurance of the eternal happiness. The reader, perhaps, may not object to our opinion regarding the future condition of those who did the will of God, according to the light of the respective dispensations in which they lived. We doubt not theirs will be a happy state.
“The books will be opened, and every man will be judged by the things written in the books.” “The Lord of all the earth will do right,” and consequently, the rewards will be just.
- Honest heathens will receive honest heathens’ rewards;
- Honest atheists will receive honest atheists’ rewards;
- Wicked men will receive the reward of the wicked;
- Patriarchs will be judged by their light, and rewarded accordingly;
- The Jews will be tried by the Law of Moses, and their reward will be sure;
- The professed Christians will be tried by the law of Christ.
If he has done well, the judge will say “Come ye blessed of my Father,” but if he has acted wickedly he will say “Depart from me.”
In answer to the inquiry as to “What the people had to do” in the former dispensations, we can only answer they were required to do whatever the Lord commanded, and nothing more. The idea of a pure conscience or eternal life was not in the world till revealed by the Messiah.
It may not be improper to state that all the posterity of Adam will certainly be raised from the dead by virtue of Christ’s resurrection. In Adam all die, by Christ shall all be made alive, but every one in his own order. Every one, we repeat, will appear in his own proper class, and will be rewarded accordingly.
T. F.
REPORT FROM GEORGIA
Bros. Fanning & Lipscomb: Since my last to you, I have visited Bethesda and Buck Eye churches in Washington and Laurens counties, the first and second Lord’s days in this month. At Bethesda we had thirty-seven additions—thirty-five by confession and immersion, and two from the Baptist. At Buck Eye only one confession. Meetings well attended, and a good impression made for the furtherance of the good cause.
Bros. D. Hook and T. M. Harris were my co-laborers at these two meetings. I left them and went to Calhoun county, Ala., again, from which place I returned yesterday, after holding a five days meeting, and gaining by confession and immersion six—
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Nathan W. Smith
Acworth, Ga., Sept. 23d, 1859.
“In the two visits to that place, fifty-seven gained confession and immersion. And among them were some eleven persons from the Baptist, all whom were immersed again. I teach that there is a difference between being baptized on a relation of feelings and a confession of faith in Christ; that there is a difference between being baptized ‘in’ the name and ‘into’ the name of the Lord; that there is a difference between being baptized into Christ and into the Baptist church. In presenting these things, I find they almost invariably confess and obey the Lord. I would like to hear a word from one of you on this subject. My labors have been too great for my strength. But the Lord be praised for all mercies.
Yours in hope,
NATHAN W. SMITH.
GILES COUNTY CO-OPERATION
Giles Co., Tenn., Sept. 19th, 1859.
The 10th day of September being appointed as the time for the following congregations to meet and cooperate with the brethren at Rural Hill, Giles County, for the purpose of selecting an Evangelist for the ensuing year, brethren from the following congregations were in attendance, with the amount appropriated:
| Congregation | Amount |
|---|---|
| Lynnville, Giles Co. | $113.50 |
| Bethel, Maury Co. | $66.50 |
| Shoal Creek, Giles Co. | $29.00 |
| Robertson’s Fork, Giles Co. | $100.00 |
| Rural Hill, Giles Co. | $100.00 |
| Republican, Wayne Co. | $10.00 |
| Shady Grove, Lawrence Co. | $30.00 |
| Total | $518.00 |
And by the individual subscription of Jonathan S. Hunt, James Metcalfe, Butler Hale, and Tolbert Blankenship:
- Wade Barrett: $20.00, to be discharged in preaching.
Bro. Joshua K. Speer was selected as Evangelist to preach in the bounds of our cooperation.
THE GOSPEL ADVOCATE
Our next cooperation to be held at Lynnville, Giles County, on Saturday before the 3rd Sunday in September, 1860. A copy of the proceedings of this meeting be sent to the Gospel Advocate for publication.
W. T. CARTER, Clerk.
SOUL SLEEPING
Bro. Fanning: In the June number of the Advocate you published an essay or letter from the pen of Bro. W. P. C. in which he opposes, in very strong terms, the doctrine of Materialism. I am writing altogether for the sake of information; and as you seem to agree to all he says in opposing the idea of “man sleeping in the tomb, soul, body and spirit, from death to the resurrection,” do you intend your readers to understand that you believe that the spirit of a departed person is received into the enjoyment of eternal life, or consigned to destruction as the case may be? If so, give us a little light on the subject, and have it well mixed with Bible authority. But if you believe they are reserved until the “resurrection morn,” when there will be a general resurrection of all, those that have done good unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. I would be very much gratified to have some information on the subject.
Yours, in the hope of life,
J. EUDANK.
Reply
The righteous dead “rest from their labors and are with the Lord,” – in his hands, possibly, the poor man Lazarus was one of this class, and was in Abraham’s bosom. We have but imperfect outlines of the geography of the future state. We believe there will be a resurrection of the just and unjust, – that the righteous will wake to everlasting life, but “the wicked will be cast into the lake of fire and brimstone, which is the second death.”
T. F.
A soul occupied with great ideas best performs small duties. The divinest views of life penetrate most clearly into the humblest emergencies. So far from petty principles being best suited to petty trials, a heavenly spirit taking its abode with us, can alone well sustain the daily toils and tranquilly pass the trials of our State.
THE GOSPEL ADVOCATE
351
A NEW COMPEND OF GEOLOGY
By Miss A. M. Hulsinger
From the press of James Olwellen & Son, Philadelphia.
Though contrary to our custom to notice any book not of a religious character, at the suggestion of Bro. Challen we step a little over our boundary, to merely call attention to this very neat, well-arranged, and excellent little work. The authoress is not, perhaps, original in anything, but her views are generally correct, and the form in which the book is published well adapts it to beginners in Geological investigations. Although the engravings are generally copies from Mr. Lyell’s Elements, they are excellent, and the whole production is really meritorious. There is not a book of equal value for the first class in Geology.
ILLINOIS
Bro. T. M. Gibson, of Nashville, Ill., says: “The brethren near Ashley request me to inform you that a little band has been organized, and the preachers who may pass through the country are anxiously solicited to call and help them in spiritual administrations.”
T. F.
TEXAS
Bro. T. Jasper sends a good report of his labors, with those of Bro. A. Dean, in Texas. Quite a number have obeyed the gospel. The brethren are pleased with the course of the Advocate, and promise a large list of subscribers. It is indeed cheering to have so many favorable reports in regard to the spread of the truth.
T. F.
OBITUARIES
Chestnut Bluff, Tenn., Sept. 18th, 1859.
Died, May the 20th, 1859, at his residence, in Haywood Co., Tenn., Samuel G. Gilliland, second son of Elder James Gilliland, in the 23rd year of his age, after fourteen days of the most intense suffering. Notwithstanding his afflictions were beyond description, he bore them all.
THE GOSPEL ADVOCATE
with that fortitude and resignation which the Christian can know how to exercise in the sad and trying hour of dissolving nature. In his life, as well as in his death, he exhibited the power and influence of that moral, yes more, that religious training his aged and devoted parents were so careful in giving him. Nor was he disobedient, as we have seen exemplified in his character, to the saying in the scriptures, “Train up a child in the way he should go, and when he is old he will not depart from it.”
At an early day in his short life, he yielded his convinced judgment and ready mind to the provisions and power of the gospel of Christ. He was baptized and became a member of the Christian church, where he honored the high profession he made. In his death, his wife has lost an affectionate, constant friend and husband, and a tender little babe is made an orphan, and a loving father and mother are bereft of a loving and dutiful child.
To the wife and parents of the deceased, we offer freely our hearty condolence, hoping that the cord that has been severed may serve to attract them, Lord, still more to thee.
‘Tis sweet to look back, and see my name
In life’s fair book set down;
Still sweeter to look forward, and behold
Eternal joys all my own!
W. H. TRIMBLE.
KICKAPOO, TEXAS, Aug. 8th, 1859.
My Dear Uncle: You will receive by this letter the sad news of the death of my mother. She died on the 5th inst., fully resigned to her fate—rejoicing that she would soon be where her troubles have an end.
Your Nephew,
L. H. SMALL.
Our sister Mary, who, from our childhood to our manhood was nearer to us than any being on earth, save our mother, is no more: but thank God for the hope of immortality. We obeyed the gospel of Jesus Christ together in 1827, and have battled more than thirty years through many trials for the honor of our Master. But our sister has gone before us a few days. May we always be ready for the messenger. Lord have mercy on our sister’s orphan children.
T. F.