THE GOSPEL ADVOCATE

T. FANNING AND W. LIPSCOMB, Editors
VOL. VI.
NASHVILLE, JUNE, 1860.
NO. 6.

WRITING OVER A FALSE NAME—COURSE OF THE “CHRISTIAN UNION.”

With us seeming to feel unnecessarily serious, we consider that it will be but an act of simple justice to ourselves, to enter our protest against the course of the Christian Union, published by Bro. L.A. Civille, Louisville, Ky., and edited by a committee whose names are concealed from the public. For this procedure, apostolic example is urged.

The purpose, it is said, is to let the paper stand or fall upon its own merits. This may sound well to the unthinking, but it is more specious than real.

Our special ground of objection is of a personal character. Months ago, a fictitious writer asked in language sufficiently respectful, to claim our attention what we meant by “Human Institutions?” We answered to the best of our ability. The writer replied that he “could have no controversy with him”—meaning ourselves. This language being susceptible of the worst construction, we felt grieved and offended. We wrote to the publisher for the name of the writer, but he refused; the masked editor pleaded the authority of the witnesses of Jesus.

THE GOSPEL ADVOCATE

Christ, and so the matter yet stands. Our brethren in and about Louisville and elsewhere, who assume this dignified position, will please bear with us, while we briefly notice the authority upon which they profess to act.

Did Matthew, Mark, Luke, John, Paul, Peter, James, or Jude write under a false name, with the view of letting his production stand on its own intrinsic merit? No one supposes that Matthew, Mark, Luke, or John did so. Each was most careful at the outset to identify himself in his treatise. Did Paul prefer this mode of proceeding? It is believed he wrote fourteen epistles, in thirteen of which, he introduced himself as “Paul, a servant of Jesus Christ,” “Paul, an Apostle of Jesus Christ,” “Paul unto the church,” “Paul, a servant of God,” and “Paul, a prisoner of Jesus Christ.” But these unknown writers may tell us that Paul wrote the letter to the Hebrews without a name. Suppose we were to admit the truth of the declaration; shall one example outweigh thirteen? We do not affirm, at present, who wrote the letter to the Hebrews, but we hesitate not to declare that whoever composed it did so, with the fullest assurance that his name and character were well known to those he addressed. Hear the writer “pray for us,” and yet the us not known? “But,” he adds, “I beseech you to do this, that I may be restored to you the sooner.” Still will it be said they were ignorant of the writer? Listen again. “I beseech you, brethren, suffer the word of exhortation, for I have written a letter to you in few words. Know ye that our brother Timothy is set at liberty, with whom, if he come shortly, I will see you.” (Heb. xiii. 18-24). We ask if any candid man can conclude, with these quotations staring him in the face, that the writer of the Hebrew letter was unknown to the people addressed?

The other letters begin, “James, a servant of God,” “Peter, an Apostle of Jesus Christ,” “The Elder unto the elect lady,” to “Gaius,” and “Jude, the servant of Jesus Christ.” What infatuation could have taken possession of our friends of the Union to lead them to conclude that the writers of the New Testament acted, without letting those addressed, or for whose benefit they labored, know who they were, is to us quite unaccountable. Our objection, then, to their course is twofold. In the first instance, they place the inspired writers in a false altitude before the world; and secondly, if there existed the semblance of truth in favor of their position—an assumption which places them no thrones with the Apostles,

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Issuing forth their productions for the lost tribes of earth, is an egregious slander, and a miserable burlesque on all that is sacred.

Having thus given our candid conviction as to the sacredness of their high but empty pretension, we beg leave to speak of it, as it appears in the sight of men and before God.

The very fact of involving the character of a brother or fellow creature under a false name, is ample cause for blotting from the heart the least and last remains of all brotherly love and gentlemanly respect. With gentlemen, indeed, it has always been, is now, and always will be unpardonable; and with professed Christians, such a course destroys Christian union, and bursts asunder every desirable bond of society. God himself is displeased. We want no association with any being in the universe, who will dare approach us under a mask, and we say in much kindness to our brethren who projected the Union, under the promise that they would furnish a weekly, fully adequate to the wants of the times, that they have deceived themselves, and without a radical change, the brethren cannot, and will not read their paper.

While we ardently desire to be permitted to labor in the fear of God, shoulder to shoulder with all Christians in the promotion of the Saviour’s kingdom, we desire no fellowship whatever with men who will suffer themselves to write or speak of persons without telling us who they are, and what they want. If the Union is determined to persist, its friends will repent when it is too late. We cannot trust ourselves with men under a mask; and if we cannot journey through life with brethren, true, frank, independent, and responsible in all their ways, we would greatly prefer walking alone, or not walking at all.

A world without men and women is not desirable. Demons mutter and whisper in the dark—not men.

But we could not the good sense of the brethren generally, will frown down the very ill-directed efforts of our Louisville and other friends who have flattered themselves that they possess the right to speak in the dark. The Saviour said, “Men love darkness rather than light because their deeds were evil.” “But he that doeth the truth, cometh to the light, that his deeds may be made manifest that they are wrought in God.”

T. FANNING.

THE GOSPEL ADVOCATE

CHURCH DISCIPLINE

There is evidently an error of most dangerous tendencies prevailing in many churches in regard to action towards transgressors. It is most plain, there are two orders of offences—one personal, and the other against the cause. The Saviour said, (Luke xvii. 3-5),

“If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.”

At this announcement, the Apostles, in their hopelessness regarding one who should offend so often, and turn, saying, “I repent,” exclaimed,

“Lord, increase our faith.”

The connection shows they desired their faith increased in any one who would offend so often, and yet ask for forgiveness.

Both private and public sins are described in Matt. xviii. 15-17:

“If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican.”

The bringing the private offence before the church makes it public. This private matter may be forgiven, not only seven times in the day, but seventy times seven. Not so, however, when the cause is suffering.

We will take a case or two for illustration. Paul, in speaking of a worse than heathen formation, that “one should have his father’s wife,” said,

“Ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.”

There was no room for pardon in this instance. The thing was so monstrous, the servant of the Lord said,

“Deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.”

This was to be done for the health of the body of Christ. He adds,

“A little leaven leaveneth the whole lump. Purge out, therefore, the old leaven, that you may be a new lump.”

Take another from the same connection.

“If any man that is called a brother be a fornicator or covetous, or a railer, or a drunkard, or extortioner, with such a one no not to eat. Put away from among yourselves that wicked person.”

1 Cor. 5th chap.

THE GOSPEL ADVOCATE

We admit that a man who is overtaken in a fault should be forgiven. (Gal. vi. 1.) A man, for instance, may possibly be so far overtaken as to get drunk, or swear and lie, as did Peter, but a single act does not form the character. Peter, though, had to be converted, and he who but once in his life gets drunk must be forgiven in order to enjoy the Father’s smiles.

But the habitual swearer or drunkard is quite another character. He who has repeatedly and habitually been the subject of intoxication must be put away. The health and salvation of the body of Christ demand it, and no promise should weigh a feather, till the fruits of reformation are seen.

The same subject was before the Apostle when he said, “If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother.” The same matter was before him when he said, “Forgive him that hath caused grief, and comfort him, lest perhaps, such an one should be swallowed up with overmuch sorrow.” (2 Cor. ii. 7.)

There are two points clearly pointed out in these scriptures. First, the member who has brought reproach upon the cause, in order to the preservation of the health of the body, must go out. Secondly, he must not be countenanced as a Christian, but admonished as a frail brother in the flesh, and every laudable effort should be made to recover him from the snare of the wicked one.

Our brethren who have spoken or written to us in reference to the inebriates, and other transgressors, in the churches, may see from these remarks our solemn conclusions. Put away from among you, beloved brethren, every brother who walks disorderly; and when you see one such fallen, pity him—labor with him, and when he is thoroughly converted, try him again, but as one has often answered, even in this, “hasten leisurely.”

T. F.

FRANKLIN COLLEGE COMMENCEMENT FOR 1860

Much to our regret, sickness prevented us from attending the commencement exercises, June 6th, but we are happy to learn that there was a very large attendance, and the six graduates acquitted themselves well. May they prove by their devotion to truth and righteousness, the value of the acquisitions they have made.

T. F.

THE GOSPEL ADVOCATE

A VOICE FROM ARKANSAS THAT WILL AND MUST BE HEARD

BM. To.t.nEWl’: We are calling back many from their crusades who had buckled on their sectarian armour for the speedy death of heretics. The “A. C. Review” of April 24, reports six thousand from the world, one hundred and twenty-eight from the Methodists, and eighty-two from the Baptists, etc., all recently adopted into Shiloah’s family.

Dr. Pierce, of Georgia, has been pierced with an idea that the flesh and blood appliances of Methodism have crowded the Methodist church with so much of the gross material, that the animality of the church has crushed out the spirituality. He must be slow of heart, and dull of vision not to have caught this glimpse sooner!

Last Lord’s day I made my debut, on a new theatre, by invitation. I suppose that the little Cicero of the Circuit caught the alarm, and at 10 o’clock, he addressed my congregation in his house. The house was drawn to its last tension, and about fifty outdoor.

When I reached the door, I caught, in my visual line, a blank face standing before the pulpit with a pitcher of water in hand. I heard him emaciate, “I baptize thee, sister —, in the name (by the authority) of the Father, Son, and Holy Ghost.” And he let slip at the head of this dull nymph, a sluice from the mouth of the vessel. He said, “I baptize thee.”

Baptize means immerse. He did not immerse her; and therefore, labeled this No. 1. He said that pour was baptism, this No. 2. He said he played this farce by the authority of High Heaven, this No. 3. For heaven no more authorized this infidelity than he did this unbeliever to bottle sunbeams, and bridge the Atlantic with moonshine!

When the farce was fully played, I asked this young Burke, who was born for the universe, but narrowed his mind, if he would announce that in five minutes, I would address the house? He referred me to two bipeds of the homo sapiens kind, whom he denominated Elders! They eked out, “You cannot preach here.” All saw the collision between this primitive ecclesiastic. A dark disgust followed.

A patriotic man, of seventy-five winters, arose and said, “That he desired to test the question of privilege in behalf of the stranger.”

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therefore who desired to hear him, say I.” The whole house, save three, voted affirmatively. The preacher and his elders voted no, and of course they were negative men. I took the stand, congratulated myself that I had been duly elected, “A American” as I am, by a democratic vote, and pledged a constitutional administration. My inaugural you can read, 20th chap. John.

Among other things, I showed that baptism without immersion is like a guinea without gold. Told the house that once the Hon. T. S. Grimpke wrote to a Baptist Divine for the best work on baptism. The honest preacher sent him a copy of the New Testament, for which G. handed him much. Put this book alone into the hands of inquirers after the “ancient landmarks,” and a Jordan dip will be the result with the honest.

There is not a re-baptist this side the sun, moon, and stars, and upon this green earth, who is willing to trust his child with the New Testament alone, upon the question of baptism. The glosses must come! Immersionists have never written a book in defense of the New Testament baptism, but written always to oppose creed baptism. When I closed, sundry requests were made for me to preach for the neighborhood. Some tendering me private houses, others declaring that public houses should be furnished. “May my right hand forget its cunning,” ere I would neglect such people.

But, F., say to my brethren to spare each other disgraceful controversies, and to stand shoulder to shoulder, like greyhounds in the past, straining on the start against the King’s enemies. This is God-like, the other demon-like. May heaven shield thee.

JAMES A. BUTLER
Helena, Ark., May 12th, 1860.

PROSPECTS OF THE GOSPEL

From almost every section of the country the reports are cheering. Many are honoring the Savior wherever the gospel is preached in the length of it. Within a few weeks, between fifteen and twenty have yielded at Franklin College, and are now rejoicing members of the family of God.

We need more earnest, humble laborers. The cause is the best in the world, but it is not self-moving. The machinery is to be put into motion, and kept in mind by faithful men.

T. F.

THE GOSPEL ADVOCATE

CO-OPERATION MEETING

Franklin, Williamson County, Tenn., May 24, 1860

According to appointment previously made by the disciples of Jesus Christ, in cooperation at Ebenezer, Davidson county in February last, Seniors, Evangelists, and members, assembled at Franklin to-day at 10 o’clock A. M., from the churches as follows:

Franklin – F. H. Davis, Evangelist, A. W. Moss, John Kirkpatrick and others.
Leiper’s Fork – R. B. Trimble, H. D. Banlau, Henry Smith, Evangelists, Elder J. Southall, W. A. Rogers, and others.
Owen Station – Elder J. Owen, lady and others.
Boston – Elder Seth Sparkman.
Franklin College – T. Fanning, E. G. Sewell, T. Goodall, Evangelists, J. T. Callender and S. P. Nicks.
Ebenezer – N. W. Carter and John Hill.
Union – Elder J. Harlan, B. W. Thompson and lady.
Murfreeshoro – Elder J. W. Hall and F. D. Craig.
Hartsville – Thomas Stalker, Evangelist.
Thompson’s Station – Elders D. C. Hamilton, Dr. E. Thompson, and Thomas Bond.
Robertson’s Fork – Wade Barrett, Evangelist.
Lynville – J. K. Spear, Jr., Evangelists.
Sardis – David Lipscomb, Evangelist.
Cross Roads – G. W. Cone, Evangelist.

Also with us, Prof. W. D. Cames, whose membership is at Spencer, but resides in Knoxville, East Tenn.

Bro. F. H. Davis was called to act as Chairman during the deliberations of the meeting, etc. Bros. A. W. Moss and W. A. Rogers to act as Secretaries.

REPORTS

Rev. F. H. Davis, of the Franklin congregation, reported the congregation as being in a healthy condition, meeting regularly to attend to the worship on Lord’s days, also meeting during the week for social worship—growing in knowledge if not in numbers. Quite a number of the brethren possessing the ability and willingness to engage in the public worship on Lord’s days, also attend to Sunday schools on Lord’s day mornings, and that some of the brethren attend to family worship, cooperating with Leiper’s Fork and Thompson’s Station, in keeping an efficient evangelist in the field.

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Bro. W. Rogers reported the congregation meeting at Leiper’s Fork as being at peace and in good condition, not forsaking the assembling themselves together at some point, owning only 1 of the house, on every first day of the week to attend to all the ordinances of the Lord’s house, as being capable of doing their own worship—having brethren able and willing—commanding more respect, and having much better than we did before we commenced meeting weekly and worshipping for ourselves. But there is a great deficiency in family worship.

Bro. J. C. Owen reported the brethren at Owen’s Station as meeting regularly on every Lord’s day, unless in very inclement weather; attending to their worship, including the contribution; finding no difficulty of meeting the demands made on them as a congregation from that source. The brethren, generally, manifesting a willingness in assisting in the worship. But think the brethren are not doing their duty in the neglect of family worship.

THOMPSON STATION

Reported the congregation meeting regularly on Lord’s day—attending to the ordinances—drawing their means to defray evangelizing expenses, with other incidents from Lord’s Treasury, and when a deficiency exists, they meet the demands by the brethren contributing to meet the demand. At peace and harmony, growing in grace and the knowledge of the truth.

Eld. Seth Sparkman reported the disciples meeting at Boston as having sustained an Evangelist for the last two years, in holding forth the word of life to those that were destitute, are now without an evangelist. Meeting regularly on every Lord’s day to worship—some brother taking the lead, and at the close of the exercises, it is determined what other brother is expected to teach on the next Lord’s day, which plan seems to work well. At peace, etc.

Bro. T. Fanning stated that the brethren and sisters of Franklin College congregation meet weekly to attend to all its ordinances; find no difficulty in raising a sufficiency of means, thus far, through the medium of the Lord’s Treasury to meet all current expenses, including those necessary for evangelizing purposes; and that the house of family generally attend to family worship. Reported the brethren at peace among themselves and others.

EBE~m:t.lm

Bro. John Till reported the brethren as doing much better since forming a determination to meet regularly on the first day of the week to break the bread, a thing attended with some difficulty heretofore, as they have been in the habit of meeting some of

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Reported Congregations

Rock Spring

Due to peculiar circumstances, all the brethren cannot be persuaded or impressed with the importance of attending worship.
A number meet weekly to attend to the worship.
Reported whenever there was a deficit in the Treasury, it was made known to the brethren, and soon necessary expenses were met by them.

Ulysses

Reported by Eld Joseph Harlan as meeting regularly and attending to all the ordinances, including the contributions.

Murfreesboro

Reported by Bro. J. W. Hall; brethren meeting regularly on the Lord’s day, attending to all the Lord’s House, contributing as the Lord has prospered them.
Sustain Evangelists from that source alone; also meeting all demands; find no difficulty; praying liberally; have a number of brethren capable of attending to the worship; not at all dependent on Evangelists to do the work for them; are in a healthy condition.

Robertsons Fork

Reported by Eld. Wadle Barrett as not meeting regularly on the first day of the week to attend to the ordinances, but meet once or twice per month.
Are in the habit of supporting Evangelists by the subscription plan; cooperate with other congregations in evangelizing.

Hartsville

Bro. Thomas Stalker, Evangelist, reported the congregation in Hartsville as meeting regularly to worship; attending to all the ordinances.
The brethren contributing as the Lord has prospered them, raising a sufficiency of funds for all church purposes.
In a healthy condition, growing in knowledge; generally attending to family worship; attend to schools on Lord’s days, and social worship during the week.

Smithville

Reported by Bro. David Lipscomb as meeting regularly to worship and keep the ordinances, except the contributions which are not attended to regularly.

Cross Roads

G. W. Cone, Evangelist, reported this congregation of disciples as meeting on the first day of the week regularly; sometimes attending to the contributions, but not always.
Also reported the congregations as wishing to cooperate with the brethren in doing good.

Lynnville

Reported by J. K. Spear, Evangelist, as being engaged in cooperation with various other congregations; generally in a healthy condition.
Urged with some sensible remarks the importance of the regular assemblage of disciples to worship.

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… to all the ordinances.

… personally, for which he labored, by Eld. W. D. Barrett, he did not further report.

SPEAKER: Bro. W. D. Carnes reported his membership as being with this congregation. Although being in Knoxville, he expressed himself as highly pleased with the reports made by the brethren, and as agreeing to the manner of worship or order observed by the brethren in his locality, helped much by his good advice and ripe scholarship.

Bro. E. G. Sewell, Evangelist for the Cooperation, gave an interesting statement of a portion of his labors with the congregations meeting at Murfreesboro, Crippled Creek, Woodbury, Lebanon, Silver Springs, Rock Springs, Owen’s Station, Thompson’s Station, Knob Creek, Buck Grove, and other points, reporting these congregations as meeting regularly to worship, consequently in a healthy and flourishing condition; reporting a number of additions at some of these points during his labor among them.

Bro. Thomas Stalker, Evangelist for the Cooperation, stated that he had confined his labors mostly in the vicinity of Hartsville, Sumner county. He, however, visited the following points in his evangelizing efforts: Lafayette, Dixon’s Springs, Carthage, Epperly’s Springs, or near that point, and Ebenezer; finding the disciples generally meeting regularly, worshipping for themselves; and when he has failed to get them to do so, he has turned his attention from them to those that would.

Brethren H. D. Dantau and R. D. Trimble, Evangelists, also gave a short history of their labors, and found the congregations generally in a healthy condition. Bro. Dantau urged the brethren to give some attention to Columbia, Maury county, stating that there were some good sisters there wishing to do that whole duty as Christians. Bro. Trimble also urged the brethren in their evangelical labors to make an effort to instruct the colored population, giving it as his opinion, that they were too much neglected by the evangelists.

A number of questions were discussed by various brethren present. The most prominent of which was that of “Ordination,” and “What Christian Courtesy is due between the churches of Christ.” Brothers Cvn, Dantau, and Lipscomb having failed to report on the latter question as requested.

On the first question—that of ordination—quite a number of brethren took part, coming generally to the conclusion, that ordination or consecration would include the imposition of hands, which …

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Imposition could not, with propriety, be dispensed with. Also that relations are different and obligations more imposing afterwards than before. Although it is the Christian’s duty and privilege to act, previous to any such setting apart, by fasting and prayer, and imposition of hands. And after such consecration, the whole time of the person thus obtained should be devoted to the work whereunto they are appointed, repudiating wholly the idea of the imposition of hands by any body imparting any gift or ability they did not previously possess. The design being to direct the labor in a different channel, or to the employment of time, etc.

On the question of courtesy due from one congregation to another, the brethren generally seemed to be satisfied that the same courtesy that was due Christians or disciples to one another was due from congregations to another. And whatever act or course of conduct, if persisted in, that would be provoking or insulting by the disciple toward another, individually, would be equally so by one church of Jesus Christ toward another, in a congregated capacity. And that congregations of Christians near to each other bear the same relations that one disciple bears to another. Each disciple is accountable particularly to the church of which he is a member. But he is under some obligations of courtesy to all other Christians. The different congregations of Jesus Christ in the whole world compose what is called the church of God, and one of these congregations is not entirely independent of all other churches of Jesus Christ, but should respect and consult, if necessary, with each other on any question in which the church of God has any interest. And when one member of a congregation has been withdrawn for any immaterial cause, and goes to another, signifying a wish to become a member, he has the right to do so spontaneously, by confessing his sins; and it is the duty of such congregation to receive him; but not otherwise, without insulting the congregation that had previously dealt with him. Furthermore, the same law of God, coupled with man’s submission, that will put a person in the church, with man’s refusal to submit, will cut him out.

The question of contribution was discussed at some length by various brethren present, agreeing with almost entire unanimity, that all the funds necessary to defray the expenses of evangelization, the necessities of the poor saints, and all incidental expenses ought to be raised through the medium of the Lord’s treasury, by each disciple contributing on the first day of the week as the Lord has proscribed.

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Discussion on Contributions

It was discussed that if this plan is carried out of weekly contributions, funds sufficient for all practical purposes will be raised. Only two brethren seemed to differ from this view—Bros. Barrett and Bantau—affirming that the intention of contribution originally was to meet the necessities of the poor saints at Jerusalem—and not for Evangelists as such.

It was also suggested that the congregation of which Bro. Carmack is a member, be consulted about the propriety of sending him in the field as an Evangelist, if his health would permit. Also that Bro. R. B. Trimble be expected to spend his time not otherwise employed, in evangelizing within the bounds of the Cooperation.

The Cooperation further called the attention of the brethren to their duty in sustaining Bros. Sewell and Stalker already in the field. Bro. F. H. Davis was also requested to labor to the extent of his ability, which he intimated he would do soon as he had those business affairs that demanded his attention.

Bro. W. D. Carnes was requested to prepare a written essay on the instruction of the youth of the country, to be read at the next Cooperation meeting. Bro. R. B. Trimble was also requested to prepare a similar essay on the best mode of instruction for the colored population, to be read at the next meeting.

After which the meeting adjourned to meet in Columbia, Maury Co., Tennessee, on Wednesday before the first Lord’s day in November next, at 10 o’clock A. M.

W. A. ROGERS, Secretary

CONSOLATION TO CHRISTIANS

“My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.” — 1 John ii. 1.

This is the language of John, the beloved disciple, to those whose sins were forgiven, verse 12. Surely it is a source of consolation to Christians to know that they have an advocate, even Jesus the righteous one.

While encumbered by frail mortality, we are all very liable to be overtaken by sin, for in the preceding chapter John says, “If we say we have no sin, we deceive ourselves, and the truth is not in us.”

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Then how consoling the fact, that although we may run into forbidden paths, there is one through whom we may approach our Heavenly Father in humble prayer and obtain forgiveness of our sins. In the first chapter, we are also informed, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” What gratitude do we owe to our kind Father for his condescending love! He will hear the petitions of his erring sons and daughters. In the language of the poet:

“Prayer is the Christian’s vital breath,
The Christian’s native air;
His watchword at the gates of death;
He enters heaven with prayer.
O, Thou, by whom we come to God,
The Life, the Truth, the Way!
The path of prayer Thyself hath trod;
Lord teach us how to pray.”

The Bible teaches us very explicitly, that God will grant the petitions of those who keep his commandments. Then, in the language of Paul, let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. (Heb. iv. 16).

From the fact that we have heard some express fears that they had not that degree of humble boldness that should possess the devoted followers of the Lord Jesus Christ, it may not be amiss to call attention to the following scriptures, which I fondly hope will find a welcoming place in the hearts of the wavering, and enable us all to come boldly to our kind benefactor, that we may be strengthened by might in the inner man.

Give heed to the following:

“Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth.” (John ix. 31).
Next, we call attention to the consoling language of Peter: “For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.” (1 Pet. iii. 12).
Again, “And whatsoever we ask, we receive from him, because we keep his commandments, and do those things that are pleasing in his sight.” (1 John iii. 22).

From these scriptures, we are forced to the happy conclusion that God doeth care for his children. Then, when we commit sin, let us repent and confess them before our Father in heaven, and in humble prayer ask his forgiveness. He will not only pardon us, but will give us those things we ask, if we keep his commandments. Being fully assured of these things, how careful should…

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We be to walk humbly before our God in all lowliness and meekness. To every brother and sister in Christ, we would suggest the importance of being more prayerful. Let us, like Daniel of old, pray three times a day. We are taught that the prayers of the righteous avail much, and we are well assured that much has been accomplished by prayer. If prayer ever was needed more at one time than another, surely now is that time. To be convinced of this, we need only look for a moment at the elements at war, in both the political and religious worlds. Let us, dear brethren in Christ, cry mightily to our God, that we may have more happy times—that infidelity may be driven from our ranks—that the rulers of our land may so rule, that we may lead quiet and peaceable lives. Let us strive to be lights in the world—to refrain from evil, and to serve God in spirit and truth. The day is coming when we must stand before the judgment seat of Christ; therefore, let us keep ourselves free from the sins common to our age, that when we are called from time, we may be admitted into the paradise of our God where there are pleasures forever more.

In Christ,
T. M. SWEENEY.
Midway, Texas.

BISHOPS

Bro. Fanning: The subject of Bishops or Seniors, and their duties, have been matters of much consideration, and have called forth many remarks and long essays from many brethren. Whole columns of newspapers have been filled up about bishops and their office. No one, however, as far as I know, has undertaken to show the coincident character of bishops and brethren. And consequently many seem to have come to the conclusion that bishops and preachers should be much more holy and sinless than Christians in general—in a word, they should be sanctified in the methodistic sense. Those who will put themselves to the trouble to examine the following scriptures, will, perhaps, change their notion. We will take the items as given by Paul to Timothy, first epistle, chap. iii.

A bishop is to be “blameless.”
Paul teaches the Christians at Philippi to “do all things without murmurings and disputings, that…”

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you may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights of the world.

In this point of qualification, there seems to be no difference, for the bishop of Ephesus and the Christians were all to be blameless or without blame.

21. The bishop must be the husband of “one wife.”

As we presume no one will contend that Christians in general may have more than one wife at the same time, and bishops only one; and as God gave to Adam but one, showing therefore that he intended man should have only one, it is unnecessary, therefore, to argue this point further.

22. The bishop is to be vigilant.

Paul exhorted the bishops at Ephesus to be vigilant or watchful. Peter taught his brethren to be “sober, to be vigilant, because your adversary, the devil, walketh about seeking whom he may devour.” (1 Pet. 5).

23. The bishop must be sober.

We have seen from the quotation from Peter, that if Christians are to be sober; so Paul exhorted the Thessalonian Christians. (1 Thes. 5:6, 7).

24. The bishop is to be a man of good behavior.

Paul taught Titus to teach the old women to be of good behavior. The connection shows that all were to be possessed of the same characteristic.

25. The bishop is to be given to hospitality.

Paul teaches the church at Rome to be given to hospitality, and the Hebrews to be careful to “entertain strangers.” (Rom. xii). Peter also says “use hospitality one to another.” (1 Pet. iv. 9). If bishops are to be liberal, the Christians in general are not to be covetous, but follow the example of the bishop, or rather the example of the great benevolence of the Saviour in his love toward the world.

26. The bishop is not to be given to wine.

So Peter wrote to his brethren to be sober. A drunken bishop would present a strange example to the flock, so would a drunken Christian be an anomaly.

27. A bishop is not to be “greedy of filthy lucre,” or resort to unchristian methods of getting gain.

We have seen that all Christians are to be possessed of hospitality and good behavior. If bishops are not to pursue an unchristian course to get gain, it follows as a natural conclusion, that the Christian is to be governed by the same rule, for he is to be an example to the flock. (1 Peter v).

28. The bishop is to be patient.

Paul taught the church at Rome to be patient in tribulation. (Rom. xii).

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Titus was to put them in mind to speak evil of no man—to be no brawlers, nor does Paul allow the bishops to be brawlers. (Tit. iii.)
The bishop is not to be covetous. Paul informs the Corinthians that the covetous shall not inherit the kingdom of God. (1 Cor. vi. 10.) Then the Christians are no more allowed to addict themselves to this, the most insidious and accused sin, with which the church was ever infested, than the bishops.
The bishop is to rule well his family, having his children in subjection. Paul taught the Ephesian Christians to “bring up their children in the discipline and instruction of the Lord.” (Revised version.) Solomon said “train up a child in the way it should go; and when he is old he will not depart from it.” When the children are well instructed and trained, they will therefore be well ruled.
The bishop is to be a man of “good report.” The Philippian Christians were taught by Paul to be of good report.

We have followed the parallel characteristics of the bishops and the Christians, and found them to agree in every point with two exceptions: first, the bishop is to be a man of age or experience; secondly, apt, or able to teach, which all Christians cannot do to the same extent, and yet all are required to be able to give a reason of their hope to every one that asketh them, with meekness and fear. No one should be satisfied with just a sufficiency of New Testament information to get into the church; but if we would not fall far below the Christian character as set forth by the divinely inspired penmen, we must grow in grace and the knowledge of our Lord and Savior Jesus Christ, and thus become men and women in Christ Jesus, instead of always being babes, with the rebuke staring us in the face, “when ye ought to be teachers, ye have need that some one teach you the first principles of the oracles of Christ.”

G. W. CONE.
Bell Buckle, Bedford county, Tenn.

“BE ZEALOUS.”

Without zeal according to knowledge, nothing worthy can be accomplished in this life. We are often much astonished at the difference of achievements of men possessing apparently equal mental ability. The cause is obvious. One is zealous—labors in good and bad weather—and strives ardently to do good. The other waits for good days, fears his health—in a word, is idle, and does nothing valuable.

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We know not what we can do till we try; and oftentimes, not till we try several times. Columbus by perseverance discovered a new world, and many a pennyless youth, by zealous application, has become a statesman, and man of high renown. Preachers who give themselves to the work, nearly fail of success, and the humblest in the congregation, by continual effort, overcomes remarkable impediments, and even astonishes themselves in their success.

When we have faith as a grain of mustard seed, we can say to this mountain depart and be planted in the midst of the sea, and it obeys us. “Blessed are they who seek after righteousness, for they shall be satisfied.” Beloved in the Lord, let us be zealous.
T. F.

RECONCILIATION

The germ of all the erroneous doctrines and practices upon the subject of reconciliation is a misconception of the character of God. The Pagan world, misconceiving the purpose of the sacrifices of the patriarchal and Jewish ages, supposed God was an angry, implacable being, only to be appeased and propitiated by sacrifice, penance, and bodily torture. This idea has been perpetuated through the polluted stream of tradition and is prominent in every human system of religion in the world.

There yet lingers much pagan theology in the hearts of men; hence it is very easy to persuade them that God must be pleased with their weeping, mourning, and agonizing, and through the prayers of the preachers will become reconciled. It had been so long the leading idea of religion among the Gentiles, that they were unwilling to part with it. But such doctrine could find no countenance in the church so long as the teachings of the Apostles were respected. They rebuked every attempt to introduce it into Christianity as a corruption of the gospel and dishonoring to our merciful Heavenly Father, who is in Christ reconciling the world unto Himself.

Not until the Romish Apostacy was it corrupt and neutralizing influence felt upon the word of God. It has imperceptibly led men from a correct knowledge of God and intelligent obedience of faith to ignorance, superstition, and idolatry. The Protestant sects inherited the error with its corresponding practices from the mother of sects, and though they teach that God is love, that He is full of mercy, long-suffering, and willing to pardon and abundantly bless all who will come unto Him, in their practice…

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they contradict it all, and represent God as a cruel, revengeful being, who suffers his creatures to sorrow and afflict themselves in the deepest gloom and despair for days, months and often years, ere he will relent and extend mercy. The Apostles took the humble position of ambassadors for Christ, and represented God in Christ, with outstretched arms of mercy, sending an embassy of peace, reasoning with men and calling upon them continually to change their rebellious dispositions and practices and be reconciled to Him.

But men have presumed to change this order, and now sinners are collected together and the preachers are called upon to send an embassy to heaven to entreat God to be reconciled to them in which the King of Zion, whose high prerogative it is to grant to man terms of reconciliation, is assigned no higher position than a mere porter to gain audience with the Father. A new mediation different from that of Christ is set up as necessary to acceptance with God. A new set of ambassadors are inaugurated in an earthly court, to pray God in their own authority to be reconciled to men. Hear one of the ambassadors who received the word of reconciliation from Him who holds all power in heaven and earth. “Now then we are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ’s stead, be ye reconciled to God.” Has Christ commissioned an ambassador since Paul? Not one. Why then do men call their speakers orthodox, which contradict him in teaching that God must be reconciled to men? The old pagan idea of propitiating God is of such ancient parentage, and occupies so prominent a position in the human systems that to dislodge it would leave them without a center. Take it away and we would hear no more of camp-meeting and revival excitements. Preachers would be deprived of their priestly honors, the Bible exalted to its true position in the minds and hearts of men, and suffering humanity rejoice in the light of the gospel, the word of reconciliation.

The only plea that can be made for the practice of petitioning God at the altar, for the pardon of sinners, is that it seems more appropriate in the wisdom of men, that they should be pardoned in that way, than in obedience to the gospel. Why does it seem so? Because their eyes are blinded and must be so long as they look at religion through the wisdom or philosophy of earth. The very fact of its according with the wisdom of men, is a strong argument against it, when we take into consideration the fact, that God has brought to naught all the…

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Wisdom of this world, that he that glorieth may glory in the Lord.
Human systems take the honor from God and give it to men. “They being ignorant of God’s righteousness, and going about to establish their own righteousness have not submitted themselves to the righteousness of God.”

Though God is displeased with the wicked continually, it is on account of their sins, and when they turn from their rebellion and obey the gospel, angels rejoice in heaven. God is well pleased and grants them the pardon of all their sins and comforts of His Spirit. This is Heaven’s wisdom—God’s embassy of peace and word of reconciliation which by the gospel is preached to sinful men.
T. GOODALL.
Franklin College, June 14, 1860.

OUR SCHOOL POSITION

We have given twenty-four consecutive years of our life, with our partner in affliction, to the teaching of youth, and sixteen of these have we acted as President of Franklin College. For several years, however, we have earnestly desired to resign our office to another, and we are happy to say that we confidently believe we have found in Bro. W. D. Carnes, President of the East Tennessee University, one eminently qualified to take the care and oversight of the institution, which we have spent the vigor of our manhood in establishing.

Our purpose is to continue to teach to the end of our pilgrimage. We may have charge of a department in College, but our wish is to maintain such a connection as will not interfere with the main operations of the school were we disposed to be absent for months. Our ambition is to give more of our time and energies to study, writing, and the preaching of the Word.

We have to regret, however, that our worldly responsibilities, at present, seriously interfere with our intellectual and spiritual obligations. We hope that a very great length of time will not be needed to at least partially relieve ourselves from our most serious embarrassments. We desire to see our brethren in various portions of the earth, ere we go hence; and our continued prayer to heaven is to enable us to be useful to our fellow creatures.
T. FANNING.

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RELIGION OF CHRIST

It is indeed a sad mistake to suppose that the religion of Christ is suited only for the sick, the aged, the feeble—that it is only needed by us when sorrows, afflictions, and storms of disaster and the monster death threaten us. Strong as are its comforts and consolations in these hours of sadness, speaking hope, joy, and peace to the anxious soul, it is not here alone that we need the Christian religion—it is not here alone that its hallowing and purifying influence is most demanded.

Poor indeed is that conception of the Christian life, that takes it from the busy scenes and stirring activities of the health and vigor of manhood. God intended that we should live the Christian life, if we hope to die His death. He intended that if we would enjoy the consolations of the Gospel in hours when we feel worthlessness of all things earthly, that we labor in His service while in health and full of energy.

How few professed Christians let the Gospel have anything whatever to do with their daily lives. Go to their homes, their stores, their shops, their farms, witness their daily life and see whether there are stamped upon all that they do and say, broad deep and unceasing marks of holiness and purity. Can we tell the very moment we enter the house of Christians? Are there no sure signs which say unerringly, here dwell peace, harmony, contentment and love, that here prayer, thanksgiving and praise daily shed their blessed influence on our homes, our lives, our conduct, just such as belong to the world? Is there nothing to distinguish us the disciples of Christ, save a sort of lifeless, unfeeling attendance with the church on the Lord’s Day? Is this the best evidence we can give of the Christian life—of the power of the Good Spirit of God in our hearts? Surely such is a poor shameful return for the love that has been manifested for us.

The vain mockery of real Christian life. There is no condition of life where the Christian religion does not come fitly and powerfully with its powerful and purifying influence. We may be wealthy and surrounded by all that the most cultivated taste could desire, but what a mellowing and refining grace does the Gospel throw over the scene. Instead of being a cascade of hoarded treasures of the miser, such a home becomes the center of the warmest Christian benevolence, whither want and misfortune and suffering will often go for relief and never leave without a lighter heart and more cheerful countenance.

We may be poor, Christianity has power to make happy…

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THE WORD OF GOD

How little are we disposed to be satisfied with the simple teachings of the Word of God. Our constant disposition is to seek for something mysterious and untaught. The Gospel of Christ to the open, unprejudiced and honest heart, is a matter of the greatest simplicity. Surrounded with no mystery, cloud or doubt, it comes to us as a story of the most earnest and meekest life. It tells of the humble babe cradled in the manger, it tells of the homage of the wise men led by the star to his humble abode, of the quiet, obedient, yet remarkable childhood, of (in the midst of all his submission to his parents) an intelligence far beyond his years, it tells of his temptation, his life of good deeds, his teachings in parables, his sufferings, his trial, his death, his burial and resurrection and his final commission and glorious ascension to his Father’s throne.

This is the plain tale of his eventful life, which stands as the foundation of the glorious plan of man’s redemption. How different is it from the senseless systems which men endeavor to bind upon the people. It does not require the wisdom of a Webster to comprehend this simple matter of life and death. What sane creature in this land is there that cannot understand that Christ died for the sins of the world, and that salvation is freely offered to all upon clear and explicit terms. It need not the aid of Reverends or Rabbis or Doctors of Divinity to expound this simple matter. The plain, honest heart of the sincere man or woman in the humblest life, can comprehend it as fully as the…

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wisest philosopher. It speaks to the heart of the humble; in vain and senseless jargon, but in words of sympathy, certainty and love, such as come home to the heart and move its tenderest chords. Much of the preaching of the day utterly fails of its purpose, simply because it does not touch the chord of the human heart. Learned, laborious criticism and disquisitions will permit men to slumber on in utter indifference, where a single gushing utterance bursting forth in overflowing tenderness would strike home to the stoutest heart, gain the victory almost without an effort.

We all love strong, able arguments in defense of the truth, but let us not forget this is not a half or even half of the power of that Gospel which comes to us as the manifestation of the highest, purest and deepest love. Those beautiful and touching scenes in the life of our Saviour have not been recorded merely to fill out the sketch. They present us pictures which move the hardest heart. Who can go with the Saviour to the hut of the poor—who can stand with him beside the bier of the widow’s son—who can meet him at the grave of Lazarus—hear him in the Garden of Gethsemane, pour forth the anguish of his soul in prayer—who can hear him speak the comforting word to his beloved mother, “woman behold thy son!”—who can hear the words from the parched lips to which his enemies had refused the cooling draught, “Father, forgive them, they know not what they do.” I say, who can let these scenes be presented to them, and not feel that love, indeed, is a power that the world never could give? These, too, are matters which the humblest heart can recognize and enjoy as fully as a Newton himself. How simple, impressive are these lessons of heavenly wisdom!

What heavenly balm and grace do they come to weary and sinful souls!
W. L.

FRANKLIN COLLEGE

The Sixteenth Annual Commencement of this institution took place on Wednesday, the 11th of June. We have never known a more favorable day, and all passed most pleasantly. The audience was large, comprising many brethren who had never before visited the College.

Addresses were delivered in the forenoon by Thos. A. H. Davi, J. A. Alexander, J. S. McCoun, L. P. Swain, Thos. W. Davis and J. J. Scott, all of Tennessee, and a degree of Bachelor of Liberal Arts was conferred.

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Arts was conferred upon each. Immediately after the conferring of degrees, the Assembly repaired to the College Dining Hall and partook of refreshments prepared for the day.

At two o’clock, P. M., Bro. J. M. Cramack delivered a chaste and thoughtful address before the Alumni of the Institution, upon what he termed the “Course of the Sun.” The address will be published and will well repay the reader. At 2 o’clock, the audience was entertained by the Essays of Young Ladies, which were listened to with most marked attention.

No one of the Young Ladies had completed the full course of study required, in order to the high honor which it is the custom of the Institution to confer. Yet their essays evinced much thought and their style of reading was warmly approved by the most competent judges. We feel no disposition to boast, but we beg leave to assure our friends, that the past session has been one of great satisfaction to us. We have never known so little disposition to dissatisfaction and so large a proportion of the students earnestly striving to improve. With such students to commend the Institution abroad, we have the fullest confidence of success.

With equal and even greater satisfaction could we speak of the young ladies. Suffice it to say, with the experience of the past, and prospects and arrangements for the future, we have every encouragement to press on in the work, and strive to discharge faithfully every obligation of the exalted trust. Other announcements will be made in due time. Session will open September 3d, 1860.

W. L.

TRUE AND FALSE WAYS

Dear Bro. Fanning:—The work of the Lord is progressing in our western States, overthrowing sectarianism, and dispelling the mists of theological speculation, and the fogs of Babylon. Spiritualism is falling away. It is a vapor and not of sufficient density to obscure the light of the Word, or to remain long. The blessed old book is a lamp to our feet, without the aid of inward light received through demons. Thousands are yielding obedience to the King of Kings, being constrained by the gospel facts, and it makes the true Christian’s heart rejoice to see the progress of truth and the decline and decay of the numerous parties—the representatives of mystic theology—the essence of error generated by uninspired men, fettered by the decrees.

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of councils and synods, from whence false religion has emanated in a thousand varied forms—obscuring the light of the gospel, destroying its power, changing its ordinances and its laws, superinducing theories and doctrines of men—binding men in bondage to creeds and confessions of faith, requiring them to preach error.

All creeds being different is plain proof that some of them are wrong, and the fact that these crowds are continually changed is positive evidence that they contain not the doctrine of the Bible. The fact is, they are the work of men and all wrong. But the truth is prevailing in its primitive power and glory—prophetic of the decay of false religion and decline of Unitarianism; and its few remaining advocates may sing in doleful strains the requiem of its departed glory.

While theories and doctrines of men will moulder away amid the ruins of theological systems, how beautiful is the whole scheme of redemption by Christ, in all its parts, and how simple and plain; and yet, how thickly have men veiled it, and obscured its elevating, transforming, life-giving power and beauty, by their own ungodly ambition, and depraved reasoning; well may it be said to be clothed in sackcloth. But there is a brighter day approaching—when the church of Christ fully developed shall emit its light, illuminating the world by its effulgent glory known and seen of all men, and by it all darkness will be dispelled, and all, in whom the light of divine truth dwells, will flow into the temple of the Lord attracted by the glowing light ever beaming from it.

I think that the quickest way to bring about unity in the church is to preach the Gospel as at first proclaimed, and at the proper time it will appear. Convince the world and parties that the church of God is the true “Christian Church” and then they will flow into it. And we must do this by preaching the truth—not opinions—and by a godly walk.

Pastoral teaching has been sadly neglected, owing in part to opinions gaining the ascendancy in the hearts of some young teachers, but more particularly to the fact that our brethren have been compelled to employ too much of their time in repelling the misrepresentations.

But the work will go on in triumph. There is much to encourage our ministers and editors in a work for the elevation of mankind; besides an immortal crown, the undying love of thousands, and their prayers shall be the boon of those who are engaged in the work resulting in the most glorious—resulting in the most magnificent rewards.

W. W. STACY
Greeneville, Floyd Co., Ind., June, 1860.

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DOOR INTO THE KINGDOM

Bros. Linsoom: I have recently read several articles from brethren on this subject. One contending that Baptism is the door and another confidently contending that Christ is the door into the kingdom. I think, dear Bro., there need be no controversy upon this subject if we will read the 10th chapter of John carefully and prayerfully.

You will please indulge me a few thoughts upon said chapter. You will soon perceive that Jesus spoke two parables in said chapter (read 6th verse); you will there see that we cannot understand the 2nd parable without comprehending the first. He says, “the Shepherd entered by the door into the sheepfold.” What door? Ans. John was to prepare a people for him. John was his harbinger or forerunner, or in other words, his Porter. Christ entered by the same door that the sheep entered by—thus showing that John’s Baptism was of Divine authority, which all pretended Christ had failed to do; therefore they were thieves and robbers. They “climbed up some other way.”

Now the 2nd parable: Jesus says, I am the door of the sheep—not the door into the sheepfold—but the door of the sheep. We ask into what? Ans. Into his kingdom. “By me if any man enter in he shall be saved and shall go in and out and find pasture.” This pasture was not found in the field that John prepared, but by the authority of the Lord they had the privilege or power of entering where this pasturage was to be had, or in other words, they could enjoy “refreshing seasons from the presence of the Lord, and could sit together in heavenly places in Christ Jesus.”

Did all that John made ready enter into this delightful state? No, no, verily. But who did? Ans. He came to his own and they received him not, but as many as did receive him, to them he gave the power to become the sons of God, even to them that believe on his name.” John 1:11-12.

Those of John’s disciples who rejected the Messiah were denied the privilege of entering his kingdom, because they believed not on His name when he did come. All that believed entered his kingdom by his authority—hence He is the door to the privilege and enjoyments of his reign.

The question will be asked, does baptism occupy the same position in the Christian economy? I answer, the same precisely. Baptism is the door from the kingdom of Satan or sin into the place where God pardons sins. Who enters by this door to the pardoned place? Ans.—the believer. The matter stands thus, Baptism with its…

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prerequisites, places the sinner where God has promised him pardon or remission—God then pardons or remits his sins—the Lord adds him to the faithful. Now he can enjoy the refreshing season from his presence, and partake of all the immunities of his reign. The Lord then is the only door to these blessings. With these thoughts, I will add no more. May the good Lord give us all his blessings, and may we come to God by Him is my prayer, as ever,
A. M. DEAN.
Timber Home, Texas, June 1860.

THE NAME CHRISTIAN—THE CAUSE OF GOD SUPERIOR TO THAT OF MAN.

Dr. A. Clark says “Christians was the first general appellation of the followers of the Lord.”

Query—What was the second appellation? Not Methodist, surely, for the Lord had no hand in this name. The Roman Catholics claim to be the church, and the Episcopalians are the church, and the Mormons are the church, etc. These infidels’ assumptions place Christ in a bad predicament. They force on him too many consorts! Let them show their identity by induction.

What does Roman Catholic mean? Catholic means universal, Roman means a citizen of Rome. Roman means local, and Catholic general, then we have in old mother, a local, general church! or, a general local church!

But Clark says, “When all return to the spirit of the gospel, they will probably resume the name Christian again.” This means that the sects have departed from the spirit of the gospel, which is the meaning of the gospel.

What of the Protestant Episcopal church? Protestant means one of the party which adhered to Luther in 1529, and protested against a decree of Charles V., and the Diet of Spires, and appealed to a general council. Episcopal is the English representative of Episkopas, which means overseer. Church is from Ekklesia, which means assembly—the congregation called out. Then the Protestant Episcopal church signifies a congregation of overseers protesting against a decree of Charles V., etc.

The Methodist Episcopal church means a congregation of overseers, all acting by method.

Wesley’s Codicil to the E. C.

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The Baptist church means a congregation of baptizers, and holds most tenaciously, that none shall baptize “but regularly ordained preachers.” That is, that all are baptizers, but only a few shall baptize! These are jewels in the crown of contradiction.

So, gentle reader, just run all those sectarian names through your philological mill, and when the bran, shorts or second, and the flour, all come out in one promiscuous whole, just label it a trick and fraud played off by the “man of sin,” upon the church of Christ.

But the war now, being waged upon these old dominions by the great spirits of the parties themselves, indicates a bright future for Zion. Dr. Pearce says, “That they have crowned so much of the animality into the Methodist church as to crush out the spirituality of it.” The great Methodist Taylor of London says, “That this church has a mission, but she has spent her force, and that the age has higher demands than she is able to meet.” Cummins and Buckbee, both men of Baptist renown, declare against their church creed, and in favor of the Bible alone.

What does this shaking among these sectarian dry-bones mean? It means that the Bible is at last a freeman, and entitled to all the privileges and immunities of any other citizen. It means that the sun of Priestly usurpation over the consciences of God’s sacramental best has set to rise no more forever. Then let the wail of sectarian go up; there is no place for her, for her first bone (the creed) will not be spared.

Correspondence

Bro. F.
I am in receipt of “Lamar’s Organon,” and Bro. Walter Scott’s “Great Demonstration.” And after the debate which obtains upon all things earthly, when weighed and measured by the celestial standards, I find these works most vile. Bro. Walter is now ready for the other article of John’s; for the child of his hope is born, and a comely boy is he. In fine, these men wrote at the right time, and on the right themes. And blessed is he who owns the works.

Query

Will J. R. Graves find time to answer Lamar’s inductions on John’s baptism? in which he has shown so plainly that John’s baptism is not Christian—that the “blind shall see, and the deaf hear.” The day of great agony is upon the Baptists. When the lawyer showed a hundred and one reasons why the Dutchman, Vanclahillanunghannuer, was entitled to a divorce from his old consort.

“Yes, it be true, Mr. Wind Seller,” (calling the lawyer a wild seller, or one…

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who made his bread by selling wind, but I lives mit Ki2< so long, I hates to part mit her. But the lawyer, upon the facts and testimonies of the case, showed the legality of the divorce. Ki;: was the wife of another man.

Sarah Barclay’s little Book is a casket of gems. And let me say to those Christians who have neither time nor inclination for books, that A. Hints’ little book, “Christ’s Church Identified,” will zest his taste, and brush the cobwebs from his brain.

J. A. BUTLER.

GOOD REPORT FROM TIPTON COUNTY

Tipton County, Tenn., May 12th, 1860.

Bro. Fanning & Litteral:—Bro. J. A. Carter, formerly of Lauderdale county, now of Woolville, Gibson county, has just closed in Covington, our county seat, a very interesting meeting, which continued for nine days. Our young Brother C. preached in Covington some four times before this meeting, and, as is usual on such occasions, many strange reports were circulated concerning this new doctrine. Some said this new preacher was a Universalist, others that he did not believe in the Devil, and others that he must be a Campbellite, as he preached so much about baptism.

On the first Lord’s day in March, I went to Covington to hear this new preacher, and to my great joy, I heard him boldly and fearlessly proclaim the old Jerusalem Gospel to a large and very attentive audience in the Episcopal meeting house. Through the influence of the Clerk of the County Court, Bro. John T. Douglas, a deacon in the Baptist church, our young preacher was permitted to deliver his first address in Covington in the Baptist meeting house, but some of the Baptists objected to his preaching in their house again, because they said the Campbellites had broken up some of their churches where they had been allowed to preach in their houses.

Bro. Carter not being allowed to occupy the Episcopal house again, a Trustee of the Methodist church very kindly consented to let him preach in the Methodist house at his appointment in April. At this meeting, a protracted meeting was appointed to begin on Friday night preceding the fifth Lord’s day in April, all anxiously expecting Bro.

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Holmes at the Meeting

Some of our Baptist friends sympathizing with us, we were permitted to hold our protracted meeting in their house. Bro. Holmes not attending our meeting. According to a previous appointment, Bro. Carter, on the afternoon of the Lord’s day, organized in the Court House, a church of five disciples only. When our meeting closed on the first Lord’s day in May, there were 29 members of the church—two from the Baptist, one from the Episcopal church, fourteen made the good confession and were baptized for the remission of their sins, not because their sins were remitted, and twelve disciples who reside in the vicinity of Covington. At our next meeting some five others are expected to unite with us. During this meeting our young Bro. Carter delivered some dozen addresses, generally speaking two hours or more. He is a very zealous speaker, a bold and fearless champion of “the truth,” and considering the strong prejudices against us, I think the truth has certainly gained a great victory in Covington.

A daily hack runs from Covington to Mason’s Depot on the Memphis & Ohio Railroad. This Depot is thirty-six miles from Memphis. Brethren who wish to visit us in Covington can find a safe conveyance daily from the Memphis & Ohio Railroad to our pleasant village. We desire help from the brethren who will visit us. We think the Advocate is richly worth one dollar, and we claim no reduction in price, if we should swell our Covington list to one hundred subscribers. We will make no promise, but we will try to do something more for the Advocate. Bro. Tunning, can’t you visit us this summer?

Yours in Christ,
C. A. SADLER.

Deceased

The subject of this notice, our esteemed Bro. Elder Geo. W. Trimble, whom we knew for years as a sincere Christian, was born Feb. 4th, 1790, confessed Christ and was immersed by Elder James Holmes, Sept. 15th 1851, and died in the full assurance of faith, April 14th, 1860. Bro. Trimble was the father of Bro. R. B. Trimble, who is evangelically engaged in the ministry of the word, and he leaves other deeply afflicted mourners to pour forth their sorrows at his loss. Our Bro. lived out the measure of his three score and ten years, and feared not as to the future. Blessed be the Lord for the hope of the gospel.

T. F.

THE GOSPEL ADVOCATE

REPORT FROM MARION, ALA.

Bro. J. C. Mooney, of Marion, Ala., under date of May 9th, 1860, writes:

“The cause here is in a condition decidedly more prosperous than it has been for many years. Under the powerful preaching of Bro. Goodhue many have been added to the faith, and the dark clouds that seemed to hover over Christians in this land, have been partially dispelled, whilst the familiar acquaintance of Bro. Walthall with the law of the spirit of life in Christ Jesus, his efficient labors and untiring zeal, and his Godly conversation have convinced us that his mission is divine. It is seldom the case that the laborer’s life and teachings so exactly coincide. We appreciate the ‘loan,’ and desire it to be permanent. Other brethren have labored here, and the cause has thus received an impetus which we fondly hope will be lasting.”

LEWISVILLE, ARK., Feb. 13th, 1860.

Brethren Fanning & Lipscomb:

“I have just returned from Falcon in Columbia county, where we held a meeting the second Lord’s day in this month. Although the Methodists held opposition meetings, the people was noble enough to give us a respectable hearing, and our labor was not in vain. A respectable young lady broke through the opposition, and submitted to the authority of our King. But a short time previous to this, her two other sisters and another young lady obeyed the Lord—all with contrite hearts and heads. May the Lord bless them abundantly, and may they prove a blessing to the cause they have so nobly espoused. The first Lord’s day in this month we had one valuable accession at this place. Opposition is strong, but the cause is the Lord’s, and will prevail if its friends will only do their duty. May the Lord bless us all and make us more humble and devoted to his cause. May you long live to plead for the truth with both tongue and pen, and that success may continue to crown your efforts.”

Your brother and co-worker for the truth,
J. S. ROBERTSON

THE GOSPEL ADVOCATE

OBITUARY

Bro. Fanning & Linchcomb: Our much beloved sister, Mary Ann Yancey, consort of Wm. H. C. Yancey, is no more. She died on the 11th day of March at her recently adopted home, near Dover, Pope County, Ark, after a short but excruciatingly painful illness. She was born in August, 1838. Her father and mother both died when she was but an infant. I taught the little orphan, Mary Ann Hicks, her letters and the rudiments of an English education in a country school; and I remember that I was forcibly impressed with the womanly deportment of the little girl. She became the wife of young Tiro Yancey on the 14th of May 1856. Obeyed the Lord in August the same year, since which her life has been an exemplification of the Christian religion.

Three families, young and full of hope, left the farm from which I write for the far West in September last. Bro. J. T. Metcalf and wife, Tiro Wiley Metcalf and wife, and Bro. W. H. C. Yancey and wife, each reared one of the families. The obituaries of the first two sisters have already appeared. Sister Yancey is the last of the three sisters in the Lord. If only little did we think when we took them by the hand as we then expected for the last time, that each one of them, then in the vigor of health, would so soon be called to the mansions of the dead. Who ever saw a similar circumstance? Three families started together. The three wives, young, healthy and full of promise, each a sister in the church, and all dead in so short a time.

Another member of either family, though each composed of several persons, is dead but I hear. Sister Yancey often, in her last hours, sought to stay the tears of her friends by the assurance that death had no terrors to her. While she would have been willing to have lived with her devoted husband and children, yet she trusted in God, and rejoiced that death would soon end her sufferings. She leaves a devoted husband and two children, one of which was but a few days old, with many friends to mourn her departure.

But we sorrow not without hope, for “we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him,” “wherefore [let us] comfort one another with these words.”

Your brother,
T. W. Brents.
Liberty Valley, near Richmond, Bedford Co., Tenn.