THE GOSPEL ADVOCATE
T. FANNING AND W. LIPSCOMB, EDITORS.
VOL. VI.
NASHVILLE, APRIL, 1860.
NO. 4.
THE REGENERATION
Perhaps no word in the Bible, or in common use, is so frequently heard in religious discourses, or so often seen in religious publications, as REGENERATION, and we doubt if there is a word employed in the English language to express so many different ideas. It is also remarkable that many use the word with no thought whatever.
On two occasions in our youth, we were violently assailed for denying something the parties called regeneration, and in our response, while we intimated that we might deny their view of regeneration, possibly, if they would define the word we could give either an affirmative or a negative answer. Neither could give its meaning, or even tell what he thought it meant. They intimated that it was possibly a divine and glorious mystery which takes place in the heart, but cannot be defined.
To say the least, there is a vagueness in the use of the word which either argues that there is no meaning to it as it occurs in the Divine Oracles, or that teachers have not generally learned its import.
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too much for us to say that the Lord intended it to be understood? In the first place, we are disposed to notice a few of its applications and afterwards we trust to be able to state clearly the Bible use of the word.
- The Pythagoreans call the transmigration of the soul into a new body the metempsychosis—Regeneration. Possibly all the ancients who held to the metempsychosis were of the same opinion. This view differs but slightly, if at all, from the speculation of many modern sects, which contend that regeneration consists in the entrance of a spirit of God into the heart.
- Clement called the restoration of the world after the deluge, the regeneration.
- Origen spoke of the resurrection as the regeneration. We recently noticed this view set forth in one of our best periodicals by one of our best writers. This is an ill omen.
- The Roman Catholic, Episcopalian, and all who believe in the efficacy of infant baptism, either clearly maintain that baptism is regeneration, or that there is a mystic influence connected with the ordinance which may strictly be denominated regeneration. The idea of all, is that there is a power in baptism to either regenerate the soul in modern style—or “take away the guilt of original sin,” in the words of Mr. Wesley. It is well known that Romanists, as early as the third century, came to the conclusion that infants are totally depraved—are guilty before God on account of Adam’s transgression, and hence the necessity of a saving ordinance—”baptismal regeneration” as it is generally termed. Such a doctrine, however, has no sanction in the Bible, and a more dangerous and unreasonable speculation perhaps never gained respectability. When Pres. Campbell stated in his Extra thirty years ago that “born of water,” the new birth and regeneration were used synonymously in the New Testament, he put a weapon into the hands of the enemy that has done incalculable injury to the cause of truth. Although he afterwards modified it, we have labored under serious embarrassments on account of so fatal a blunder. There is still an impression in the heart of too anxious parents and cunning priests that there is a mystical regeneration in the sprinkling, or dipping the unconscious, but guilty infant.
- Baptists agree with Romanists and Protestants, that infants are depraved—guilty—are sinners before learning, and must be pardoned; but they maintain that there is a mystical influence of the spirit which…
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Regenerates the child and qualifies it for death. There is quite as little authority for a secret power of the spirit to purify the guilty child by direct contact as there is for a mystic power of water to regenerate the soul. These doctrines both belong to Babylon, to mystic sects, and are indeed without foundation in truth. The two have but one parent. Frailty, mortality, and death are not sin. In plain words, the ability to sin is not sin or sinful; consequently, we hear the Master say, “of such is the kingdom of heaven.” All that the unconscious babe will lack when the Lord comes is to be clothed with immortality. Hence, sinners are told, “unless they become as the little child,” they cannot enter into the kingdom of heaven.
A very general idea, however, of regeneration is that it is the new birth, the purification of the soul, pardon of sins, or becoming new in Christ Jesus. No man living is more firm in the belief that the wicked heart must be turned to God than ourselves, but becoming a Christian is not the regeneration of the Scriptures, and whoever uses it in this sense lives with a veil over the heart. We care not, however, to notice other vague and unauthorized theories of regeneration.
The regeneration of the New Testament is, in the style of the best scholars, the Renovation, the New Creation, Kingdom of God, or Church, and the word has no reference whatever to any change of soul or body in order to enter the church. We thus, in obedience to very high authority, give our conclusion first, and we invite the reader to examine our reasons for it.
From an early period, there was an expectation on the earth that a new creation was approaching. Virgil, and others of like habits, spoke of a coming and glorious age, but all was starlight or moonshine at best. Amongst the Jews, there was no thought of a regeneration, only prospective; hence the word does not occur in the Old Testament. It is indeed found but twice in the New Testament, Matt. xix. 28, and Titus iii. 5.
Previously, however, to Christ, there was pardon of sins, purity of heart, and communion with the Father, but no regeneration. It will be observed that Christ had promised his disciples a kingdom—had said it was at hand, and they should be baptized with the Holy Spirit. Yet they had followed him some three years, without realizing the desire of their hearts, and Peter asked him, “What shall we have who have forsaken all to follow thee?” The Saviour answered, Matt. xix. 28, “Ye who have followed me in the regeneration, when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve.”
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“thrones, judging the twelve tribes of Israel.” If we adopt the denominational view of regeneration, that it consists in a new birth, purification, conversion, pardon and adoption into the kingdom, and the ordinary punctuation which makes the disciples follow Christ “in the regeneration,” we must necessarily conclude that our Lord was a vile sinner, experienced a “change of heart” by direct interposition, possibly, and the disciples experienced the same in consequence of following him. No one can believe so monstrous a conclusion. The passage should read, in answer to Peter’s inquiry as to what he and associates should receive in the approaching reign, “You who have followed me, (in my temptations, see Luke 22, 28,) shall, in the regeneration, (new institution-kingdom that I have promised—the church,) when the Son of man shall sit on the throne of his glory, also sit on twelve thrones judging the twelve tribes of Israel.” This rendering makes the regeneration a state into which the disciples were to enter when the Son of man should be exalted in heaven.
Has he been crowned? We answer yes. “When he ascended to heaven, the Father crowned him King of the universe.” Then the disciples were to take their position on the twelve thrones to judge the twelve tribes of Israel. We have recently noticed in writers from whom we had a right to expect better things, the groundless assumption that at the day of judgment the twelve were to be seated with the Judge of the earth, assisting in judging the world. There is no such promise. The twelve were to judge the laws for the government of the twelve tribes of Israel. In the final day, the Son of man alone is to sit upon the throne of his glory, and he shall place the sheep—apostles, prophets, and all the good, on the right hand, and the unfaithful will be placed on the left; but there is not a word in regard to the disciples assisting.
What, we may be asked, is the intention of the Saviour in saying the twelve were to sit on thrones? We reply, the word throne is merely indicative of power, or authority, and evidently our Lord did make the twelve his ambassadors, to give the conditions of salvation to a lost world. This they were enabled to do by the spirit promised them at the ascension of the Redeemer. The Apostles were commissioned to preach, but they were to wait for the Holy Spirit to come and teach them what to say. They tarried at Jerusalem a whole week after the Saviour was taken up, and when the Pentecost came, while the disciples were all seated in an upper room in the devoted city, there came a sound from heaven as the rushing of a mighty wind—
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twelve took their thrones,-the spirit enabled them to utter what they had not previously heard, and thus in the new creation, regeneration, or church, they gave forth the laws for the tribes of Israel. That this is the true position, is abundantly confirmed by Luke xxii. 28, 29, 30. Jesus said, “Ye are they who have continued with me in my temptations,” equivalent to saying “follow me, and I appoint unto you a kingdom,” as my father hath appointed unto me, that you may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel.”
While Matthew has the followers of Christ to sit on thrones in the regeneration, Luke has the same number to sit on thrones in the kingdom, or church, judging the twelve tribes. With these plain statements, we cannot see how it is possible for any to fail seeing the proper idea of regeneration.
We will examine, next, Paul’s report of the matter. He says, Titus iii. 5, “Not by works of righteousness which we have done”-institutions which we have made-a Jacob’s ladder, or sectarian scheme to take us to heaven,-“but according to his mercy he saved us”-we are now saved from past sins-“by the washing of regeneration and renewing of the Holy Spirit.”
Here Romanists and Protestants committed the fatal error in the confounding washing of regeneration with regeneration itself. The bath of the new institution cannot be the institution of which it is pronounced the bath. The leaves of the tree are not the tree; neither is the fruit of the tree the tree; and we conclude the ordinances of a church are not the church no more than are the works of man, the man. The washing or baptism of the church-palingesic-new creation, literally translated, cannot then be the church or regeneration.
We are particularly anxious for Christians, universally, to examine this subject, and should preachers and writers generally understand the matter, we shall be saved from great confusion. We are anxious, indeed, to hear a pure speech from the disciples of the Saviour. There is no propriety in adopting the vocabulary of Ashdod, and we cannot do so without leading many of the innocent of earth into dangerous error.
T. F.
THE GOSPEL ADVOCATE
CHURCHES OF CHRIST—AMERICAN AND FOREIGN
Some time since, we intimated that at least some of the English churches, and those far beyond—in Australia—seemed to us to adhere more tenaciously to the New Testament examples than many of the churches in America; and by the letter of Bro. S. H. Coles, from Brighton, Victoria, in the British Millennial Harbinger for March, it is quite apparent that our brethren “over the waters” think we are abandoning the cause which we formerly maintained. Our readers will please examine the communication, and then ask themselves if these things are true?
T. F.
PASTORAL OFFICE IN THE AMERICAN CHURCHES
“I am distressed for thee, my brother Jonathan,” (2 Sam. i. 26.)
The lament of David over Jonathan, slain in the battle, is one of the most pathetic portions of the Old Testament. How gushingly does young David pour forth his manly sorrow for that much-loved, faithful friend, whose love towards him was of such a character that it is written, “Jonathan loved him as his own soul”—
“How are the mighty fallen, And the weapons of war perished.”
I am also distressed for Brother Jonathan. I do not mean the valiant son of Saul, whose blood reddened the Mountain of Gilboa. Deeply as one may be touched by his sad story, it is for a living Brother Jonathan that my present sorrow is felt. I mean our Brother Jonathan over the water; the other side of the Atlantic, as the Britons say.
To be explicit, I have read certain letters from America in the British Harbinger, and am thoroughly impressed, from what they contain, and from other statements made in past numbers of the Harbinger, that many of the American churches have retrograded from the simplicity of the Gospel.
For instance, take the following extract from the October number of the Harbinger, page 50:
“Our American churches have much its preacher, who is engaged and paid by the members, and, of course, monopolizes the speaking in the church, thereby absorbing the time and opportunity which would otherwise result in developing the gems.”
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which lie hidden in some rude and unpolished caskets in the church.
Why this is worse than Methodism; for that system of human policy recognizes a strong staff of local preachers, in addition to their paid men. But I would fain hope that there must be some mistake in the matter. It is difficult to suppose that all the American churches are thus placed in dependence on a paid preacher for their spiritual support. Surely this is not the case at Bethany, and in those churches of which our esteemed brethren, Franklin, Farming, Henshall, and others are members. Yet this practice must have become alarmingly general, or our brother, from whose letter the above extract is taken, would not use the language he does. Speaking of the paid preacher, our brother says, “who, of course, monopolizes speaking in the church.” Does not this statement clearly show the connection between payment of pastors and monopoly of speech?
In New York, things appear in a more favorable light, for by Letter L inserted in the July Harbinger, we are informed that there are a number of young speakers in the church; but in the same letter it is stated, that “they (the New York church) pay our Bro. Stark, as their pastor, 1200 dollars per year.” Thus we find the objectionable practice of paying pastors (contrary to the instructions of Paul to the elders at Ephesus) is in vogue amongst the New York disciples.
However, to return to the letter first quoted from page 506. It is stated that the American brethren, “when particularizing their chief officer, are less timid than our British brethren, to denominate him Bishop.” But why have a chief officer, and make an invidious distinction between him and his fellow-elders? For I notice there are two elders in the Allegheny church, concerning whom our brother writes – “Why not call them both bishops?” I fervently trust that the wholesome timidity of the British churches in this respect will always exist; indeed, if it were to be otherwise, the British brethren would just have to eat their own words. No one can attentively read the articles in the Harbinger on the pastorate, without perceiving that the payment of pastors, and making invidious distinction between them involves a direct and flagrant contradiction of the principles for which the disciples both in America and England have so long contended.
Let me notice another practical objection, which is alluded to by the same letter. Towards the end the writer says: “The pastor of this church (Allegheny) has been out West for several weeks; therefore, as no brother felt qualified to address the congregation which usually
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“came, the house was not opened in the evening.” “Tell it not in Gath.” Here, indeed, is a pretty state of things—a church numbering 200 members, best with two elders, has to close its meeting house in the evening because their paid man was away out West!
After that, I should think, the daughters of the Philistines would indeed rejoice, and the daughters of the uncircumcised triumph, (1 Sam. ii. 20.)
I think I have a right to protest against this state of things, inasmuch I have, in conjunction with others, for some years past, proclaimed the Gospel and the things concerning the kingdom of God, in this part of the world—the colony of Victoria. We have no paid men, not even an evangelist; and yet we have seen the work of the Lord prospering in our hands.
Let me, then, beseech you, American brethren, and particularly the Allegheny church, to suffer my words of friendly criticism and remonstrance.
I can say of Brother Jonathan, “Very pleasant hast thou been unto me.” How many precious truths have been unfolded, useful letters inculcated, and stirring sentiments uttered by our American brethren. I feel personally indebted to them, and therefore the more earnestly implore them not to let their fine gold become dim.
S. H. COLES
It will be noted that the writer is almost ready to conclude that it is impossible for the brethren at Bethany, Bros. Franklin, Fanning, and Henshall, particularly, to encourage the practice of the churches hiring pastors—young men and old—to take charge of the congregations. We speak for Bro. Fanning alone, when we assure our brethren in England and Australia, that we are fully satisfied when the seniors of the congregations fail to admonish the members and take the oversight of the flock as the Holy Spirit requires, in pointing them to their labor, (Acts xx. 28) and employ others to perform what God demands of them, and what no stripling or hireling on earth is competent to perform, they flee from the fold, and abandon the sheep to wolves.
We know not how to make an exception. Yet we can scarcely hope for improvement. Church members are so reluctant to take the responsibility to which they are called, and there is such a great temptation with the idle and ambitious to make pastoral labor and preaching their profession, that it is difficult, we fear, beyond Christian control, to persuade the congregations generally that it is their duty to…
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Employ the talent and energy of each member to promote the cause of truth. We regret to admit to our brethren abroad, that many of the American churches are disposed to return, in fact, while they deny it in word, to the sectarian plan of limiting their religious service to the lowest bidder. But we rejoice that there are not a few congregations of the saints that have not bowed to Baal, and that are determined, come what may, to observe the ordinances of the Lord’s house. These prove themselves “living stones,” “a holy priesthood,” and rejoice in the honor “of offering up spiritual sacrifices acceptable to God by Jesus Christ.”
Years ago, there were many congregations walking in the light, but the candlestick has possibly been removed from some of them; and we very deeply regret that of late years, influences have been brought to bear, to cause evangelists, and more especially our college-educated young preachers, to abandon the work of evangelists and seek the labor of the legitimate overseers of the congregations for hire. As a result, such as do not favor this gross apostasy are charged as being misled preachers, and as desiring to starve these poor miserable hirelings.
Not a few have waged war upon all men, who can be bought or sold, and this whole popish and clerical system, and we expect to lay down our arms without a terrible struggle. Indeed, we are so fully satisfied that the spirituality and safety of the cause are jeopardized by this system of things that we dare not become reconciled to it.
This is the ground occupied by A. Campbell a quarter of a century ago; it is the ground we have occupied from the beginning, and until we get a new revelation and a new order of things is given by our Heavenly Father, we must continue to teach that it is the duty of the members to edify themselves in love, and that the preaching talent should be directed to the world, and to the setting in order what is wanting in the respective congregations. We hope to report a better state of things in a few years.
T. F.
THE CO-OPERATION MEETING AT FRANKLIN
Will the brethren please keep in mind that the next Tennessee Co-Operation meeting commences at Franklin, May the 2d, 1860. Many of the brethren have in view some common interests that will require the united efforts of the churches. Let us meet dear brethren and take sweet counsel together.
T. F.
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RELIGIOUS REVIVALS
We call attention to some rather sensible thoughts on Revivals, as quoted by Bro. D. King, of London, from a work called “The Interpreter,” in answer to the question: “Are revivals dependent for their existence on miraculous out-pourings of the spirit upon particular localities?” The writer says:
“Assuredly no such theory is needed, either to explain revivals, or to give God the glory of all that is good in them. Why can they not be regarded simply as proof, which indeed they are, of the mighty power of social influences, when brought to bear, as they ought to be, in favor of religion, instead of being used, as they ordinarily are, in opposition to it?”
This is, as we believe, after all, the great secret of such movements. As the excitement proceeds, and spreads from house to house, and from breast to breast, it affects, more or less, almost everybody it comes in contact with. Attention to the subject of religion, in whatever way it may be viewed, is, then, the rule; at other periods it is the exception. In ordinary times, all society seems to be in league against everything like religious earnestness; to display agitated feeling on such a topic is to risk being regarded with pity or with scorn; emotion, therefore, if ever elicited, is instantly suppressed, and the subject of it too often rapidly cools down to the average warmth or coldness of the religious atmosphere by which he is surrounded.
But in a time of revival all this is changed; emotion is honored; smile meets smile, tear responds to tear, and a force, so to speak, is generated of almost resistless character; but it is a force which partakes largely of human infirmity.
“Ought we then to clothe such movements with the miraculous or semi-miraculous character which is so often claimed for them? Could not the same power be brought to bear in favor of truth and righteousness, without the theological exaggerations of which we complain; without, in short, any unnatural disturbance either of mind or body?
We think it might; since what is usually considered “wonderful” in periods of revival is, after all, but the normal condition of a rational being. The man who is insane is not the man who suddenly awakes to living convictions in relation to the unseen world, but he who habitually lives in utter forgetfulness of them. Why, then, should not this fact be recognized as fully every day as it is in periods of religious excitement? If it were so, the social principle, instead of being…
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as now, habitually exercised to suppress religious feeling, would be employed to promote it.
“In one sense, England is, at the present day, in favor of Christianity; for infidelity is generally regarded as vulgar and disreputable. Few men would wish either their wives or daughters to form intimate friendships with avowed unbelievers. But all this is merely conventional. Nothing is more unpopular in general society than a living religious thought. Christian people have as strong a dislike to such an utterance as others. The discussion of a disputed doctrine, or a vexed question of ritualism—of a favorite preacher—of any given number of evangelical or non-evangelical platitudes, is quite another thing. These, if adapted to the particular circle in which a man at the moment finds himself, are seldom regarded with disfavor. Nobody objects, simply because nobody is disturbed by them—they are thoroughly superficial—they move no depths in the human heart—they interfere with no man’s tranquility—if they excite any feeling at all, it is that of mere partisanship, which is generally acceptable when on the right side. Godliness (for we like that old word better than its modern equivalents) is on the other hand, deemed too esoteric to be spoken of. It is, therefore, generally treated as skeptics nowadays treat the Bible—bowed to with an affection of respect, but regarded as far too sacred for the common gaze.
All that this coolness should ever be partially excused by empty phraseology, the insincerities, the sectarianism, and the bigotry which are too often mixed up with religious profession.
“But nothing can justify such a course. For who can deny that both above and beneath all outward mannerisms—deep down in the hearts of multitudes, there are thoughts and feelings bearing on loyalty to Christ and duty to man, which are habitually suffocated out of regard to the false delicacies which, as a rule, govern society? A Revival, as it is termed, scatters all these falseities to the winds, and in doing so, removes one of the greatest stumbling-blocks in the way of the rapid spread of Christianity. Then, may it be truly said, ‘They that fear the Lord speak often one to another, and the Lord hearkens and hears.’
“What we really want is a healthy state of public opinion in relation to religion. Then, and not till then, will all excitement and extravagance, the result of reaction, pass away, and the ‘still small voice’ of God will be heard above the turbulence of the world, and in spite of the worldliness of the church.”
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HE IS TOO SEVERE ON THE SECTS
“Thou shalt not make unto thee any graven images: cursed be the man that maketh any graven image, or molten image.” So we see that God made a prohibiting law, and pronounced a curse upon the man that should make any images. How were they to proceed when they entered other nations? Says one, “Let them teach the people to worship the true God, and say nothing about their groves or images.” Not so: “But thus shall ye do with them: ye shall destroy their images and cut down their groves, and burn their graven images with fire.”
This is very severe! Take their land and destroy their Gods. God so commanded, and so they did. And King David once asked the Lord if he would deliver the Philistines into his hand, and the Lord granted his request. David and his men burned their images.
But back again, “Turn ye not unto idols, or make to yourselves molten Gods.” What, think you, they ought to do when they take possession of a country having such things in it? Of course they ought not destroy them according to the notions of some, but simply ask the people to worship the true God, and be sure never to tell them theirs is a false God. No, no, this is too severe!
But what saith the word? There was one Josiah who did a great many good things during his reign. He began to reign when quite young—only eight years old. He pleased the Lord, walking in the ways of David his father. It is said, while he was yet young, he began to seek after the God of David his father. It is laid that in the twelfth year of his reign he began to purge Judah and Jerusalem from the high places, the groves, and the carved images, and the molten images.
He even had the altars of Baalim broken down, “And when he had broken down the altars and groves, and had beaten the graven images into powder, and cut down all the idols throughout all the land of Israel he returned to Jerusalem.” He understood the saying, “Turn ye not unto idols, or make to yourselves molten Gods.”
I wonder if young Josiah was living now and following the command of God as closely as he did then, if someone would not lecture him because he was so severe, and tell him that he is a young man, and that he had better just tell the people how to worship his God, and let their images alone; for you might make the people mad, and they will not hear you any more.
Josiah knew how to please God. He knew that the images, idols, and others remained, that the people would be likely to worship them. Hence he showed them, at the very first, that Baalim’s idols were not the living God.
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Again, hear young Jeremiah, “Ah, Lord God! behold, I cannot speak: for I am a child. But the Lord said unto me, Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak. Be not afraid of their faces, for I am with thee to deliver thee, saith the Lord. See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build and to plant.”
Now if Jeremiah was among us, and was to speak whatever the Lord commanded—to root out, pull down, destroy, throw down, and then build and plant, he would incur the displeasure of some good Christians, because they dislike to hear a man pull down, and root out, but want him to build and plant, and of course let other people alone—let them stay built up too.
Well, well, says one, never mind what the people did, but what did Jesus and his apostles do? All I wanted in examining the prophets was to find out how God commanded, and how they spoke: “Yet many years did I forbear them, and testified against them by the spirit in thy prophets.” Hence, God testified against the people by his spirit in his prophets. This is the way he anciently did.
But Paul said, “God, who at sundry times and in divers manners, spoke in times past unto the fathers by the prophets, hath, in these last days, spoken unto us by his Son.” How? “For I have not spoken of myself; but the Father which sent me, gave me a commandment what I should say and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.” Hence, if we find them testifying against any people, we may know that it is God’s doing, and all right.
Hear him. Then he began he to upbraid the cities wherein most of his mighty works were done, because they repented not. He then pronounces a woe against Chorazin and Bethsaida, telling them that if the mighty works which were done in them had been done in Tyre and Sidon they would have repented long ago in sackcloth and ashes. “And thou, Capernaum, which art exalted unto heaven, shall be brought down to hell.” This seems severe, but listen.
After the Pharisees had accused him of casting out devils by Beelzebub, he said to them, “O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.” They wanted a sign. He told them they should have none only the sign of the prophet Jonas. Said he, “An evil and adulterous generation seeketh after a sign.” But none should be given than only the one named. The Scribes and Pharisees accuse his disciples.
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of transgressing the tradition of the elders, but he shows that they have done worse by transgressing the commandments of God. Then said he to them, “Ye hypocrites, well did Esaias prophesy of you, saying, this people honoreth me with their mouth, and honoreth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men.”
What, call them hypocrites, and accuse them of doing a vain thing? When he entered Jerusalem, “all the city was moved, saying, who is this?” He went into the temple, casting out the traders, overthrowing the tables of the money changers, &c., and said to them, “It is written, my house shall be called the house of prayer; but you have made it a den of thieves.”
Severe indeed! Then Spake Jesus to the multitude and to his disciples, saying, the Scribes and Pharisees sit in Moses’ seat; all whatsoever they bid you observe, that observe and do: but do not ye, after their works, for they say and do not. He then accuses them of devouring widows’ houses, and for a pretense, make long prayers for making proselytes, and that he is twofold more a child of hell than themselves. He then calls them blind guides, hypocrites—like unto whited sepulchres—appear righteous unto men, but within, “ye are full of hypocrisy and iniquity.” “Fill ye up then, the measure of your fathers, ye serpents, ye generation of vipers, how can ye escape the damnation of hell?”
Well this may seem severe, and it is, but not more so than they justly deserved, because Jesus had done many mighty works among them, showing that he was the personage of whom the law and the prophets had spoken, and when they would not hear him, he then rebuked them to their faces, giving them to understand what their condition should be.
How can men object to such a course? But they refused him—they betrayed him—they killed him.
It was too severe for them. He came forth from the grave and then gave commandments to his Apostles what they should speak. So we will now bear them.
Peter, in his first sermon, tells the Jews that they killed the Lord. He tells them that Jesus was a man approved of God by miracles, wonders, and signs, and that God had delivered him. Said he, “ye have taken, and by wicked hands have crucified and slain.” After speaking on further, he says, “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.”
If Peter was now to speak that way some one might suggest to him the propriety of not being quite so severe, yet three thousand obeyed his…
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At another time he told them that they desired a murderer to be granted unto them, and that they killed the Prince of life, yet five thousand men believed the word. And again hear him: “The God of our fathers raised up Jesus, whom he slew and hanged on a tree.” This time they got mad, and took counsel to slay him; yet the Apostles continued to pursue the same course.
But if a preacher now tells his congregation the same facts, and happens to say anything about the peculiar doings of those to whom he is speaking, some smooth-faced brother gives him a lecture.
Hear Stephen. After giving his hearers a full history of themselves, he then says, “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Spirit: as your fathers did, so do ye.” He tells them that they betrayed and murdered the just one. This made them mad again, and they killed him for telling the truth to them.
Hear Paul to the Athenians, “Ye men of Athens, I perceive that in all things ye are too superstitious,” and then accuses them of worshipping the unknown God ignorantly. When he was speaking of the resurrection of the dead, some mocked; others said that they would hear him again of this matter.
At another time we hear of him for the space of three months, disputing and persuading the things concerning the kingdom of God. This course created great confusion, from the fact that the craftsmen became alarmed about their craft. Paul to the elders, “For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock; also of your own selves shall men arise, speaking perverse things to draw away disciples after them.”
But if such men as Mr. Russell, Mr. —-, arise, speaking perverse things, and the Franklin, Bro. Fauning, or any other brother, says anything about them, some brother thinks they are too severe on them; no, they must not be rebuked. Yet Paul charges Timothy to preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long suffering and doctrine. For the time will come when they will not endure sound doctrine.
Hence, we have under the law and prophets the command of God and the teaching of the prophets which justify the course of speaking against the sins of the day. The prophets spoke against such things as came under their observation. Jesus spoke against the sins and the people who practiced them in his day. The Apostles accused the Jews of being the murderers of Jesus and of various other crimes, and told the Gentiles that they were bad people, speaking even against their gods. Yet the preacher who…
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simply reports what Jesus and his Apostles teach, is said to be too severe, especially if he names any of the sins of the day. He must not “pull down” nor root out, but build and plant, and let what man has put up remain. O, no! he must not tell the people that they are wrong, and above all things he must never hint that all the various denominations are not the branches of Christ’s church. He better never say anything about the body being the church, and that there is one body; and by no means must he tell how to get into that body for that will make somebody mad.
Then it is shocking to hear him say that no person has been baptized only those who have been immersed. But worse than all, is to hear him pleading with the sects to do away with their mourners’ bench, and asking them to make the good confession. No, he must not say anything about their altars, groves, benches, their loud shoutings, nor must he call names, such as Methodists, Baptists, Presbyterians, etc., for then they will know who he is talking about, and will not come to hear him any more.
Well, says one, do you want the preacher to just abuse the sects? No sir, I want him to preach the word, and show to the people the difference between God’s word and man’s word—the practice of the Christians, and the practice of their enemies, and do all this with long suffering. Then no thinking man or woman can become worthy, for if in error they then can see it.
Yes, let us show to the people all the errors of the day—show them that the folly of such things will ultimate in their ruin. Overthrow their altars, hew down the graven images of their Gods (their creeds), and destroy their names; let this be done by the sharp sword of the Spirit—the word of God; show that such things are contrary to truth. Brethren who cannot hear the truth put forth in contrast with error, are not likely to do much for the conversion of the world. Then let us all speak the truth in the love of it.
J. K. SPEER
Spring Grove, Tenn., March 16, 1860.
Remark—While it is the duty of the minister of righteousness to expose, without reserve, error in whatever shape it may appear, we apprehend that great mischief has been done by unworthy men, such as are not sanctified by the truth, attempting so important a service. It is disgusting beyond expression, to hear discourteous and untempered discourses against “the sects.” But one who fears God, is called to expose falsehood, and the results are always good. Such an one is to be “as wise as a serpent and harmless as a dove.” Were the preacher…
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SPIRITUAL INFLUENCE: BAPTISM OF THE HOLY GHOST. No. 3
Having examined the case of the Apostles, we now proceed to notice that of Cornelius. Those who teach the doctrine of abstract spiritual influence rely much on the miraculous display of the Spirit upon Cornelius to prove that people are to expect conversion by the same kind of spiritual influence at this day.
Those who appeal to the miracles of the Bible to prove miracles now assert that Cornelius received the baptism of the Holy Spirit to convert him. We state that Cornelius was a devout man before he received the baptism, but God designed to make him the subject of a miracle to convince the Jews that the Gentiles were co-heirs with them of the same salvation.
In Acts x. 2, we are informed that he “was a devout man, and one that feared God.” In the fourth verse, that the Lord said, “Thy prayers and thine alms are come up before God for a memorial:” and in the 35th verse, Peter declares, “in every nation he that feareth God, and worketh righteousness, is accepted of him.”
Now we are told, 1 John iii. 7, “he that doeth righteousness is righteous, even as he is righteous;” and in John ix. 31, “God heareth not sinners, but if any man be a worshipper of God, and doeth his will, him he heareth.”
Now as Cornelius’ prayers were heard, he was certainly a worshipper of God and a doer of his will; for none others are heard: and he feared God and worked righteousness, and the Lord approved of his course.
And if such was the case, he had no need of the baptism of the Holy Spirit to make him better. But it is objected that Cornelius could not have been approved previously to his reception of the Holy Spirit, because it is said, in reference to Peter, that he should tell him words whereby he should be saved. Acts xi. 14. We admit that this
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proves conclusively that he was in need of something to save him; but not that he needed the baptism of the spirit to convince him. The same message that was to save him, was to tell him what he ought to do. Acts x. 6.
We have already shown that Cornelius was a devout man, and one that feared God; and certainly, the bringing in of new requirements did not make his former life null and void, and place him in the condition of one who found not God. If such was the case with him, it was no less so with every pious Jew at the time the gospel was promulgated; and with Abraham also, when he was called to offer up Isaac. He was righteous before, and accepted of God, but had he failed to obey the command which told him what he ought to do, his former righteousness would have availed nothing.
We say, then, that though Abraham had the righteousness that made him acceptable with God, before a new requirement came in, yet after that requirement came, his subsequent righteousness and salvation depended on obedience to it.
There were undoubtedly many righteous Jews at the time the gospel was promulgated among them, yet their future righteousness and salvation depended on a belief of, and obedience to that gospel. So with Cornelius, because he feared God. But that faith in God by which he stood, and that knowledge by which he learned to fear him were evidently obtained through some other source than the gospel; for yet it had not been preached to the Gentiles—not even the gospel of the kingdom, for when Christ commissioned his disciples he said, “go not into the way of the Gentiles.” Matt. x. 5; and though a universal commission was afterward given to “go into all the world and preach the gospel to every creature,” it was understood as intended only for the Jews throughout the world, and was so acted upon. Acts xi. 19.
While the patriarchal age lasted, people obtained God’s favor through the instituted worship of that age; while the law was in force it was binding on all; but when the gospel was introduced, it became necessary for all to embrace it. Therefore, Cornelius did not need the baptism of the spirit to convert him; and though God gave it not for that purpose, he needed the light of the gospel to enable him to worship God more perfectly, and for a high and glorious purpose—that of opening a way for the Gentiles into the kingdom of God, did God bestow on him the baptism of the Holy Spirit. A purpose transcendentally more glorious than that of converting one man, or of making out a case to which contending sectaries could refer, to support the…
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Dogma of the Necessity of Spiritual Baptism in Order to Conversion
As the Jews did not believe that the Gentiles had any right to the kingdom of God, the sending of Peter to Cornelius, and the conferring on him the miraculous gift of the Holy Spirit became necessary to convince them that the philanthropy of God extended to the whole human family. Although Peter had previously feared contamination with the uncircumcised Gentiles, and went to Cornelius only on the express command of the Spirit, yet on the evidence of Cornelius’ baptism he believed, and said, “Can any man forbid water that these should not be baptized, who have received the Holy Ghost as well as we?”
God having introduced a plan of salvation through his Son, which though it required no prior righteousness, no greater degree of love to God than was required under previous systems; yet required a further exhibition of that love, and that righteousness by a faith in new truths, and an obedience to his commandments; that he who had been faithful in a few things, might show himself faithful in all things that his Lord should see fit to entrust him with.
In short, all God had charged his dispensation of grace to man, and men were not to be saved through former plans, but through the new; Cornelius was acquainted with this new plan of favor, that he might conform his righteousness to its requirements, both in faith and practice.
Righteousness is righteousness, unchanged and unchangeable in all time, and under all dispensations; yet if it conform not to the peculiar laws and ordinances, which God, as supreme lawgiver, sees fit to give under each dispensation, then it ceases to be righteousness, and becomes rebellion. “Ye are my friends if you do whatsoever I command you,” says Christ. – John xv. 14.
And we read, “This is the love of God that you keep his commandments.” – 1 John v. 3.
There were then two purposes accomplished in sending Peter to the house of Cornelius and bestowing on him the baptism of the Holy Spirit, neither of which was the conversion from sin. The first object was to convince the Jews that the Gentiles had an equal right with them to the privileges of the kingdom, by conferring on them the same gifts which they had received, and thus ensure the preaching of the gospel according to the Commission, and the fulfillment of the prophecies connecting the bringing in of the Gentiles; and the second was to give the light of the gospel to one who feared God and sought truth.
F. M. STRATTON.
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WHERE WE ARE, AND WHAT DOING.
Having got our eye on Jesus the Lord, on the Holy Spirit revealing and illustrating him, on the apostles and prophets as they speak and act, to make him manifest, and having examined the beginning of things as the wisdom and power of Christ were appreciated by humble men in proud Jerusalem, we are earnestly intent on recommending to fellow travelers in the pilgrimage of life the safe and suitable wisdom which so happily guided as well as new-made the people who accepted it when first announced in the new name at the opening of the new age.
The contrast between the assembly of persons saved by Christ Jesus and any other assembly, moral or ecclesiastical, is a contrast too wide to describe in one essay. Names are not always accurate and true; but the names of bodies of men in the ecclesiastical world, accidentally or intentionally used by the friends who wear and own them, are remarkably accurate. For instance, the Holland Church, the English Church, the Scottish Church, do not sound any more than they mean the Church of Christ. And it would doubtless be near the truth were it testified that we lack in this great western Continent an American Church stocked with what is termed “liberal Christianity,” duly assorted, mixed, spiced, and ready for universal use, with one-third Unitarianism prepared by Dr. Bellows. Another part Social Nationalism discovered and adulterated by Dr. Parker, of Boston, and another portion compounded by Dr. Dallons with an appendix of Anything you please.
And why is this lawless, fruitless, careless ecclesiastic multitude arising on this fair continent? And why, in the often continents of this beautiful world made by God, have we such vigorous assemblies here? Roman, English, and Scottish churches? And why do arise sectional families of ecclesiastics called churches whose names are legion? The reply is in a word: Partisanism, otherwise called Discretionalism, with lawless will and faithless policy, resolves to act as it pleases, or as habit or convenience may dictate. Party division rests on a basis of pride; and pride is a stem offshoot of self-will or selfishness, intellectually and actively compounded; and this selfishness is sin. Here our probe reaches the root. Rebellion against heaven is written upon it. These are varied statements of the reason why we so grandly hate sectarianism, partisanship, expedientialism, or division, called by whatever name. It is opposed to the benevolence of Jesus. It is irre…
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Deemingly against all the true interests of man. It is always unfaithful, unloving and unholy. It spurns love. It tramples on faith. It despises testimony. It topples over everything sweet, sacred, and sanctified.
The religion or church of Jesus is not responsible for the graceless policies and lawless expediences of the times. Spiritually molded into power by the gospel, it never makes schemes, divisions, or parties. Unfaithful or treasonable men, whether in small or great companies, have no right to charge a wise and good government with their rebellion; nor can they rightfully complain if they reap the fruit of their own waywardness. Christ’s government is not to be held accountable for the shifts, strifes, crooked schemes, and unhalowed associations which abound in the “perilous times” of these last days.
We therefore both hate and openly oppose every scheme, morally religious, great or little, as opportunity permits, knowing that it does and must generate strife and division. Division is opposed because it is not only selfish and repulsive, but above all we plead against it because it is forbidden of the Spirit—the Holy Spirit which reveals, illustrates and glorifies Jesus.
The church of Christ—we mean precisely what we say, not any moral, promiscuous, or half and half compact of men, but the assembly of the saved in Jesus—yes, verily, the church which the oracles describe, entitled Christ’s body, is an assembly both weak and grand. Made of men who are in union with the Lord of all by his pure gospel, this compact of spiritual people has been, is now, and will be a blessing in the wide world’s family. It is a living power. It is a power both pure and enduring.
Communities, nations, and empires have received high and holy benefit from it; and no man can number the multitudes that are yet to be blessed by its active love and consecrated energy. Light is shed, and love diffused, and holiness is spread by the redeemed of the Lord; and wherever they open out their budget, exhibit their wisdom, draw out their treasures of knowledge and grace, show their stock of heavenly virtue, honor, and joy—all in the name and at the bidding of Jesus—they enlighten, enrich, and make glad all people who will allow themselves to be so enlightened, enriched and made happy.
The Lord Jesus had a whole purpose to fulfill when he visited and remained in the world for a period. It is not yet all seen, but enough is seen to enlist the purest gratitude and highest praise in his great name for the excellency of his mercy and full majesty.
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e;;ty of his authority.
“We love him because he first loved us.” Praise be his for ever.
But where is that portion of Christ’s church that now abides and works on earth? In other words, who, in this current century, constitute the saved people in Christ, and can we know them by what they are doing? We will, with what earnestness heaven has given us, answer this question; but if any man wears a pair of glasses, or has a pocket compass made in Italy, Germany, England, or America, and reaches with the one, and is guided by the other, we apprehend he may understand just as imperfectly as he may understand his own whereabouts.
Still, the query is a large one, and as important as it is large. In answering it, we may call to mind, by way of keeping up courage, that the sling and pebble of a stripling were once more effective than the weapons and strength of the mightiest Philistine; and no man of faith, well grounded in spirituals, need fear any of the giants even in these days.
In this spirit, the question, Who at this moment make up the living church of the living Lord? is to be considered. In one sentence, the assembly or church of the saved is composed of those individuals who, by Christ’s manifested love, continue in Him, and prove their confidence to themselves and others by daily obedience to Him as he has expressed himself in his own oracles.
Can we find any organization of men now in the world, who are such, that love, faith, and this joy empower and proof of it? The reply is, “We know not any people made or kept by organized grace who are sufficiently perfect to be so measured.” If any read a be acquainted with such, we trust to hear from him.
We are acquainted with various parties, systems, and theoretical compacts of men called churches; but on looking over Asia, Africa, Europe, and America, where can we find a people organized and brothering one another as a distinct people, who stand fully on the heaven-given habit of living power and living love, and worked by the faith of Jesus earnestly, fervently, and carelessly?
We express ourselves thus to elicit reflection in sundry chapters of practical spirituality now neglected, but chiefly in view of the notion which has an Italian stamp somewhat protestantized, that the church is an institution in the form of a manufactured government with a certain order, non however of politico-ecclesiastic officers, and requiring conformity to it. The protesters against the church of Italy are almost all touched and graced with this infected theology. If it had a tongue…
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It would tell us to join the church, and institution with so many ordained men and so many ceremonies, and hence be joined to Christ—be united to the church in order to be united to the Lord of it; whereas it is true that the gospel first joins us to Christ, and by reason of this union with the Lord Jesus, who is the living salvation, we are within and among and part of his sacred people, who constitute his church.
A big building with or without a steeple, made of timber and paint, is not a church nor the church in the gospel and reliable meaning of the term; nor can any number of men, organized on a theory or plan be called Christ’s church; nor does the Lord allow us to recognize a body of men harnessed and huddled into a system, old or new, popular or unpopular, as constituting his church; nor can we by faith affirm that companies of men working principally by their own blessed humanisms, beautifully organized and variously titled, while boasting of the inefficiency of the inspired oracles, constitute the church of Christ.
All the Lord’s people are humble and faithful; and they show their humility and integrity by yielding to his will as he has expressed it. Having opened out his government to his oracles, his people study him by these, and, growing in his favor and in his spirit, walk by faith and work by love. We are grateful to Jesus for the labors of men in the past, who possessed this faith and worked by this affection; and we are thankful for friends and neighbors in the nineteenth century who are moved by the same faith in the Son of God, who appreciate his wisdom, and joyfully bow to his authority. The church is not lost, though party men work and expediency men clamor and strive. There are more than seven thousand who have not bowed the knee to any one of the varieties of latter-day Baals, Golden Images, and Scarlet-colored Badges.
In view of the mongrel assemblies and mongrel men of the current age, some with a ground-work of good and finished off with what is different, others with a ground-work of evil and ornamented with what is better, we place our eye upon the description of Jesus’ followers contained in the revelations inspiredly given, and from this constitutional standpoint, we call men brethren in full or brethren in part as the undeniable imprint of Christ, or the unbalanced impress of something else is to be seen upon them, not giving sole heed to the sound of names but to the power of realities. We determine to know no man after the flesh, but we will know every man after the Spirit, if we know…
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A man who is living under the government of Christ, though wrongly labeled, we account a brother; while a man with a better name, but has not the purity and spirit of Christ’s government, is, with us, not a brother at all, and we neither seek nor acknowledge his fellowship.
The narrowness and lawless waywardness of partyology are, to our mind, more and still more to be eschewed and practically abandoned. Ornament and brandishing a tiger as much as we please, it will be a tiger still. Catch and pet a young tiger, and it will retain its nature and grow large and ravenous. It can never be made into a conciliating lamb or a docile sheep. It is an animal destructionist. Nature and prejudice it cannot be trusted, nor can it be taught into better nature or manners.
Rationalism, in numberless forms, instead of heavenly faith, is one of the elements of sectarianism. In Italy we find it in one shape, mixed with traditional philosophy rolling upon the wheels of existing custom and whirling upon ceremony ponderous with authority. In Massachusetts, we find the rationalistic element after another pattern, finely dressed by Parker, Emerson, and their best friends. Between these extremes, we have any variety of rational philosophy expediency, some of it coated with a sickly sweet, and more of it desperately sour to the common tastes, but all of it is as spurious as it is rebellious in the sight of Him whose wisdom is perfection. — Banner of Faith.
CHURCH OFFICERS
A REPLY OF BRO. FANNING
We invite attention to what Bro. Fanning has said of church offices and officers. He says, “the whole idea of scriptural offices and officers has become at least dim, and in most sections it has certainly been lost. To be plain and candid, we are not willing to admit there is any reference in the New Testament, that such an office may be conferred—given by imposition of hands, or otherwise, or taken away at the pleasure of men in high or low positions in the church. We confidently declare that there are no officers in the church of Christ of this character. We moreover declare that we are not satisfied that an election or ordination, or both combined, ever conferred a New Testament office. Again he says, “The word office in the New Testament expresses simply and alone the particular labor of the various…
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members of the body.
That the word office expresses labor, work, or service, is admitted, and that in a subordinate sense, all the members of the body have an office or work to perform, but it does not follow that there are no persons in the church, selected and ordained to attend to the public administration of the church, that the ministry of the Christian church is the most important item in the divine economy, must be admitted, that a community must have its officers, and that they must have official qualifications, and a constitutional authority, is as clearly an oracle of revelation, as of reason, and is confirmed by experience.
When the Messiah in his personal ministry commenced his official labors, he formed a school for the qualification of his public servants; he was himself the teacher sent from God, “he ordained twelve that they might be with him, and that he might send them forth to preach.” Mark, 3, 14. And before the Messiah left his Apostles, he promised to give them the Holy Spirit, to qualify them to execute the work assigned them. Society, human nature, and Christianity, are still the same.
Apostles are not necessary now, their mission was fulfilled, the church was founded and organized by them. Revelation is perfect and complete, but Evangelists, Bishops, and Deacons, are as necessary now as in the days of the Apostles, so long as there are sinners to be converted, so long do we need Evangelists, and so long as there are churches, so long do we need Elders and Deacons, to oversee, to feed and attend to their spiritual and temporal wants; the old adage is still true, “whatever is everybody’s business, is no one’s business.”
Because Paul has compared the church to a human body with its officers or functions, Bro. P. thinks that all the members of the Christian body are officers by virtue of membership, without appointment or ordination. All figures may be injured by seeking applications, where none were intended.
The kingdom is compared “to leaven” and to “mustard seed.” Shall we therefore infer that it is sour, round, and pungent? Most figures are designed to illustrate one or two prominent features; the leaven and mustard seed were designed to show the smallness of the kingdom in its beginning, and then its rapid growth, in like manner.
Paul’s figure of the body was designed to teach the unity and joint interest of all the members that there might be “no schism in the body, and that the members might have the same care one for another.” Paul was not discussing the subject of church officers, but were we to admit that Paul, in this beautiful figure, had before his mind the subject of church officers, and that the mouth represented the evangelists, and the eyes the overseers, still it does not follow…
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How that these officers are not appointed or ordained to their position in the body. To suppose all are officers because all have a work to do, seems to me to be an abuse of the word office. We cannot have a king without subjects; we cannot have a shepherd without a flock, and we cannot have an office without some to govern; so we reason and so Paul teaches. When he says “obey them that have the rule over you and submit yourselves.” (Heb. xiii. 17).
In our next we shall enter more particularly into the subject of church officers.
S. B. GILES.
Remarks. — We will wait with patience to hear what Bro. Giles has to say upon the subject of officers as Evangelists, Elders, Bishops, and Deacons made by direction and ordination, but woe be unto this system, if he do not find the Scriptures to sustain it. Our Bro. will please pardon us if we should make an occasional remark as he progresses, merely to make the discussion as pointed as possible.
T. F.
EUROPEAN AND AUSTRALIAN ITEMS OF NEWS.
Having been much pleased, for years past, at the simple and unvarnished statements of our brethren who write for the British Millennial Harbinger, edited by Bro. James Wallis, Nottingham, England, we have been tempted to give an amount of space in this number for foreign news items, that will enable our brethren in America to gain a pretty accurate view of their manner of doing business.
It may strike them as somewhat singular that while there seem to be few preachers in England, New South Wales most, if not all the disciples preach, break the loaf, and even write encouragingly for the press.
T. F.
CLERKENWELL (LONDON)
I am happy to inform you, that on the 21st of January, I immersed one who has labored as a London City Missionary for 18 years. For 20 years he had been connected with the Wesleyan Methodists—a sect possessing more zeal than knowledge, and certainly full of old wives’ fables. I rejoice now to find him by my side, worshipping God in spirit and in truth, according to the Divine plan, inasmuch as he is the very man who some years since stirred me up to the necessity of diligently studying the Word of God. He meets with the brethren and sisters assembling at 16, Great Water Street, Clerkenwell, where they…
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Although the church is small, the neighborhood is densely populated, even to the number of 100 families in a row of 12 houses, all living in a state of spiritual destitution. Our brother who is quite an adept at missionary visitation, is laboring now as an evangelist, visiting from room to room, arousing the people from their lethargic state, and showing unto them the way of life.
Believing that this news will be refreshing to the churches, I write in order that my brethren and sisters may rejoice with me.
J. M. DATS0N.
CIRCUMSTANCES
I am glad to inform you that an addition of thirteen has been to the church at Cricketh, having been immersed, and three restored.
- December 29, 1849, one was immersed;
- January 8th, four;
- on the 15th, three;
- on the 28th, one;
- and on the 5th of February, one.
W. J.
LECTURES
The following handbill, copies of which have been freely circulated, will convey to our readers some intimation of proceedings in this town, and the engagements of Bro. King in connection therewith:
“Temperance Hall, Leicester. – The poor are not found in great numbers in those places of worship, and I have often discussed with ministers of the Established Church and members of Dissenting bodies as to the reason. It is, I think, unfortunate that we cannot, in these days of luxury and civilization, resort to the simplicity of early Christians.” – Lord John Russell.
“Must we be content with that poor substitute for a apostolic fellowship in the Gospel, let us agree to foster an evangelical alliance which, transmuted and incomplete, betrays a sense of want without satisfying the craving!” – Bishop of Addair.
“It will, we think, be generally acknowledged, that neither our Lord’s day services, nor such church meetings as are most common among us, attain the end we seek.” – The Freeman (the Baptist organ).
“Something must be done, or popery, infidelity, and general Atheism will yet awfully increase.” – Rev. John Angel James.
“The revival of true Christianity being absolutely necessary to the union of believers and the conversion of the world, the necessity, practicality, and duty of returning to Christianity as instituted in the beginning, and thus finishing the work on which Luther and others have labored and suffered, and to which a numerous host have devoted themselves.”
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will (ILY) be resumed in the above Hall. – Lord’s Day evening, February 25 and March 4, 6:30, Lectures by David King, author of Christianity, the Apostacy, and the Restoration, Editor of Quo Warranto, &c. – Subjects:
- God’s Voice from Italy to British Protestants.
- The Journey from Jerusalem to Rome, and from Rome to Jerusalem.
Also, on Monday and Wednesday evenings, February 27 and 28, and March 5 and 7, at eight o’clock, on Christian Union and Christianity as it was and is. After the Monday and Wednesday Lectures, opportunity for questions will be given.
Lord’s Day mornings, 10:30, Disciples will attend to the Apostles’ Doctrine, the Fellowship, the Breaking of Bread, and the prayers. The Sunday Evening Lectures in the Large Hall, the others in the Lecture Hall. Admission Free: no collection.
MALPRACTICE
We have been favored with a visit from Bro. Chew of Birmingham, and have the pleasure of stating that three males and one female confessed the faith after his address, and have since been added to the church by immersion. Since our last communication, we have immersed four others, making in all an addition of eight. In this village the Word of the Lord is arresting the attention of sinners, converting some and confounding others. As a church we are walking in peace and love, the effect of which is seen in large gatherings from the neighborhood, the room being frequently found much too small for their accommodation.
The brethren have come to the unanimous conclusion to build a room sufficiently large to meet the requirements of those who may desire to attend the proclamation of the gospel, and at the same time accommodate a flourishing Sunday School. The brethren are poor and would gladly accept any sum of money from those who love the Lord, and desire to see His work prosper in this locality. Bro. R. Murphy, Market-place, Nottingham, is appointed to receive contributions.
MINISTRATIONS
It is with some degree of pleasure that I now write you respecting the congregation here. The brethren being freed from recent anxiety and trouble, are in the enjoyment of peace, and are no longer in fear of disappointments by the introduction of unlashed and speculative questions. As disciples we are endeavoring to edify one another.
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Another, and to hold forth the word of life. Already good fruits are seen, and within the last few weeks one male and one female have confessed Jesus and been baptized by his authority, into the name of Father, Son, and Holy Spirit. May the Lord keep them to the day of his appearing.
J. HUTCHINS.
NEWTON (Asaford), Kent
On Lord’s day, February 5th, we baptized one into the name of the Father, Son, and Holy Spirit, who is now going on his way rejoicing. May many more become obedient to the truth in this town and elsewhere.
W. SMITH.
FORTIDOO
Three males have been baptized and added to the church in this place, viz: one Sept. 15th, one October 24, and one December 18th, 1862. We now number about forty. We are about to erect a meeting house, which is much wanted by the brethren and congregation. Though, to some, we may be objects of contempt, we trust that we shall be strengthened by the grace of our Lord Jesus Christ, to light our way through this valley of tears to the eternal home.
W. JONES.
SIAM
Since I wrote you last month, five more have been baptized into Christ. We attended a prayer meeting held in the Bellwether Baptist chapel, in this town, to whom we delivered a short address on John iii. 5 and Matt. xx. 19. After which, we immersed three of the above number in the baptistry of the chapel, in the presence of many spectators. The minister and church most cordially expressed their approval of our remarks on the ordinance of baptism, assuring us that they would be happy to afford us the use of the baptistry whenever we might require it. We again joined them in prayer on the Saturday evening last, and baptized one in the name of the Lord.
Y. C.
On that day, Mr. Jones, the minister, immersed 18 into the name of the Father, Son, and Holy Spirit. We hope they will yet learn to observe all things whatsoever our Lord has commanded. Two English Baptist churches in this town practice what is termed “Open Communion.” By request of our Baptist brethren, we published 2000 copies of a…
THE GOSPEL ADVOCATE
Tract on “Open Communion”
Extracted from the Christian Baptist and the British Millennial Harbinger, showing its inconsistency, with which the church referred to are much interested, purchasing 1000 copies for distribution.
We rejoice to say, that our room is comfortably full on Lord’s day evenings. Brethren, pray for us!
February 1, 1860.
E. E.
Wakefield
You will be glad to hear of success in the Lord’s vineyard. A year ago the brethren residing in Wakefield, but meeting at Ossett Common, determined to open a room for Christian worship in Wakefield. We did so, and shortly after an intelligent young man embraced the truth as it is in Jesus. Since then we have had the pleasure of witnessing others make the great confession.
On Jan. 28, the wives of Bros. Exley and Lockey, together with three young females, were all baptized with Jesus in the waters of baptism, that they might receive, by faith in the blood of the Lamb, the full forgiveness of all their past sins, and henceforth walk in newness of life.
On Lord’s day, Feb. 12, another young woman was immersed into the over-glorious and adorable names; and on the 18th of February we had the high gratification of seeing three others take upon themselves the Christian profession by putting on Jesus in baptism, for the remission of sins. One of them is the daughter of our much esteemed brother, J. Corlidge, who with her husband and another intelligent man, were baptized as above.
We are in expectation that, before long, several more will confess the faith.
H. E.
Wortley
We are progressing very well in our new room. On January 1st, we baptized two, on the 11th one, and on the 31st two others. On February 5th we baptized a woman 63 years of age, on the 12th three others, and on the 19th one.
Within the last fourteen months we have baptized eighteen into the name of Jesus. There is a plentiful harvest at Wortley, if we had only laborers to gather it in. If we had Bro. King or Bro. Chew with us, we should soon have our room filled; but we do not see that it is possible to have either of them with us at present, and therefore we shall endeavor to make the best use of the instrumentalities we have.
Brother Chew, when here in January, baptized a brother who was speaking for us last Lord’s day, and who…
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would be a great help to us if he resided at Wortley, but he lives ten miles distant. We hope to be refreshed often by his presence.
G. Roberts
HINDMARSH, VICTORIA
Since I last wrote, two months ago, twelve disciples have been immersed into the holy and divine names, upon a confession of their faith in Christ, the Son of God. A very pleasing feature in connection with the above is that, while so many are entering into the ark of the New Covenant, by the heaven appointed way, the number at the door does not seem to decrease. We discover more of Pentecost in this steady advance of the simple truth, than in the long vociferations and ravings of modern revivalism. Men and women hear the Word of God, and do it. Pardon and the gift of the Holy Spirit, the Comforter, are promised by the Saviour to all who obey Him. No need, now, to plead to God to come and have mercy, for His mercy is so abundant in Christ Jesus, that whosoever accepts Him as the Saviour, shall not perish, but have everlasting life. The uplifted, suffering Saviour, is to draw men to God. May the time soon come, when all man-made bonds of union and communion shall be broken, and all the zealous advocates for Christ unite on the Word of God alone.
Dec. 15, 1859.
H. Warkins
MELBOURNE, VICTORIA
On Wednesday, November 24, I arrived at Warnambool by steamboats. I remained about ten days, and gave nine lectures on the way of salvation and “the things concerning the kingdom of God.” Our meetings, after the two first nights, were encouraging. Night after night, numbers attended and listened earnestly. A public testimony was given to the fullness of the proofs from Scripture of the principles and precepts taught in the lectures, with the single exception of the testimony, that the Jews will yet return to Palestine. The testimony was the more valuable, because made by an intelligent, consistent, pious independent. Doubtless the seed sown will vegetate and appear fruitful. I baptized one female, on making the good confession, on the morning of the day that I left. The church there consists now of six members, two males and four females. Both males are from Wales; one of them, Mr. Roberts, used to address large meetings in the Welsh language at home, but his English is so broken.
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that has not attempted to speak in public. They are therefore under the disadvantage arising from the want of one to proclaim the gospel to the world. The distance from Melbourne is about 180 miles, which cost me, going and returning, in the cabin, £7, and takes about seventeen hours each way.
Warrnambool lies high above the Pacific Ocean, which is only about a mile distant, has a beautiful bay, and much of as good agricultural land as is known in the colony. Fields of wheat were numerous on the road to Belfast, which is about 18 miles from Warrnambool, and runs along at various distances, averaging probably about a mile from the sea. I do not remember ever having seen better crops of wheat than I saw in the vicinity of Warrnambool. Bro. H. T. Thomas, chemist, Warrnambool, thinks if any English farmer, or any willing to come to farm, connected with the disciples, such could scarcely be better than Warrnambool. He thinks such a one might benefit the church.
R. S.
MILANO (SOUTH AUSTRALIA)
Although personally unknown to you, I am presuming on our fellowship in the Gospel, I send you a few lines. It is a pleasure to know that some progress is being made in the good cause here. In this place we number 20 members, of whom it may be truly said, that they dwell together in unity. We meet on the first day of the week, to partake of bread and wine in remembrance of our crucified but now exalted Lord, and are looking for his appearing a second time without sin unto salvation.
We hold two meetings on Lord’s days for proclaiming the gospel, and have abundant reasons to thank God and take courage. It is our intention to preach the word, whether they will hear or forbear.
Secularism here is in the full meridian of its earthly glory; yet with all this, we occasionally meet with more thoughtful persons, who are willing to give heed to God’s word, and attend to the things spoken therein.
G. PEARCE
NEWTOWN (SYDNEY)
Since I last wrote we have received seven into the church, 4 males and 3 females; six were by immersion, and one from another church. Our Lord’s day evening meetings for discussion are well attended, and very encouraging, though we meet with opposition on baptism and the work of the Spirit.
We expect to obtain a more suitable place of meeting in the city.
T. GOUDGE