THE GOSPEL ADVOCATE

Conducted by
T. Fanning & W. Lipscomb

Volume VI, 1860

Terms: $1 in advance.

Nashville, Tenn.:
John T. S. Fall, Book and Job Printer,
Corner of College and Union Streets.
1860.

GOSPEL ADVOCATE

Edited by

T. P. H. W. W. W.

Published by

The Gospel Advocate Company

Nashville, Tennessee

INDEX TO VOLUME VI

Address to Young Christians …………………………………. 46
Adding Room – Anti-Christ ……………………………………. 120
Another Faction ………………………………………………. 218
Appeal to Young Sisters ………………………………………. 21
The Atonement ……………………………………………….. 138
Arkansas Sketches …………………………………………….. 220
The proper Scriptural views of Baptism ………………………. 166
Beautiful Sentiments; And Books, etc. ……………………….. 176
De Zealous …………………………………………………… 80
A new Book on Interpretation ………………………………… 165
Bishops ……………………………………………………….. 80
Brethren, will you do it? ……………………………………… 231
The rite of Confirmation or laying on the Hands …………….. 69
Putting on Christ ………………………………………………. 817
Case of Discipline ……………………………………………… 86
Christianity …………………………………………………… 21
What is the Christians’ work for 1860? ………………………. 1157
Change ……………………………………………………….. 48
The light of a Cheerful Face ………………………………….. 10
Chosen before the Foundation of the World ………………….. 160
A Christian’s Gift to the Readers of the Gospel Advocate ……. 31
The Christian Sonship ………………………………………….. 10
Christ the Center of Christianity ……………………………… 120
Christian Love …………………………………………………. 31
Church Discipline ………………………………………………. 10
Church Officers …………………………………………………. 81, 108
The Church at Corinth ………………………………………….. 33
Church of Christ – American and Foreign …………………….. 836
The Condition of the Christian World …………………………. 178
Congregations visited in December, 1860 …………………….. 87
Consolation to Christians ………………………………………. 14
Corruption of Spurgeonism ……………………………………… 22
The Cooperation Meeting at Franklin, Tenn. …………………. 178
Cooperation Meeting …………………………………………….. 10
Cooperation Meeting at Columbia, Tenn. …………………….. 33
Debate between Lord and Caples ………………………………. 17
Daniel Webster’s Confession of Faith …………………………. 17

INDEX

Dialogue between a member of the church of England and a Disciple of Christ – 238
Difficulty in the Churches – 12
A Discussion – 212
Doings of the A. C. Missionary Society – 90
Door into the Kingdom – 186
Disrespect of the Lord’s Day – 49
Difficulties in Bro. J. M. Selph’s Essay on Remission, etc. – 342
Educational Convention, at Franklin, Tenn. – 147
Will my Education ever be Finished – 200
Educational – 206
Educational Notice: Cheering Prospects – 313
Educational Report –
Words of Encouragement –
Evidences of Life –
European and Asiatic Items of News –
Faith –
Flattery –
The Faith –
Franklin College –
Prospects of Franklin College, Queries and Answers – 30, 188, 317
Fruitless Speculations vs. the Faith –
God’s Love to Man –
Good Report from Tipton County –
Good Thoughts from a Sister –
Good Reports, etc. –
The Gospel Advocate –
Help to Atlanta, Ga. –
Heresy and Schisms –
How shall the World be Converted? –
“Hiring out their Worship” –
Human Organizations –
Human Organizations and the Gospel Advocate –
Important Enquiries –
Important Rules for understanding the Scriptures, etc. –
Small Items –
Is the Church of Christ a Denomination, a Sect? –
John the Baptist – Baptist Version –
Key to the Secret? –
Letter from John Taylor –
Love –
Love one another –
Meeting at Columbia – 30, 188,
Messiah’s Government – 193
The Missing Link – 325
The Minister of the Gospel, his Qualifications, Labor and Reward – 71

INDEX

Missionary Labor by the Churches ……………………………………. 309
The Mission of the Churches ………………………………………… 000
Moral Influence of Agricultural Fairs ……………………………….. 187
The Name Christian, etc. …………………………………………… 152
Simple Neglect ……………………………………………………. 182
The Name of Christ vs. Campbellite and Intentional Wrongs ………… 256
News from the Churches …………………………………………….. 118
New Papers ……………………………………………………….. 255
Obituaries ……………………………………………………….. 284
Our Paper ……………………………………………………….. 140
Our School Position ………………………………………………… 144
Offending Not ……………………………………………………. 343
Opposition in Arkansas …………………………………………….. 314
The Pastor’s Lament ……………………………………………….. 211
The Personal Indwelling of the Holy Spirit ………………………….. 201
The Pure Heart ……………………………………………………. 211
Personal ……………………………………………………….. 90
Prayer ………………………………………………………. 10
Rationalism in Churches ……………………………………………. 177
The Regeneration ………………………………………………….. 181
Reconciliation …………………………………………………….. 186
Religion of Christ ………………………………………………….. 181
Religious Personal …………………………………………………. 186
Religious Revival …………………………………………………… 159
Reports, etc. ……………………………………………………… 154
Reports from Missouri and Arkansas ………………………………… 149
Report from Marion, Ala. ……………………………………………. 148
Reports from Mississippi ……………………………………………… 146
Report from Georgia …………………………………………………. 54
Report from Arkansas ………………………………………………… 56
Missionary Reports …………………………………………………… 58
Report from Texas …………………………………………………… 64
Report from Alabama ………………………………………………… 66
Report from Texas …………………………………………………… 68
Report from Georgia …………………………………………………. 70
Report from Alabama ………………………………………………… 72
The Secret Success in the Church of Christ …………………………. 134
He is too severe on the sects ……………………………………….. 134
Sketches on our Southern Tour ……………………………………… 134
Southern Alabama Cooperation ………………………………………. 134
Spiritual Influence—Baptism of the Holy Ghost ………………………. 151
Spring Meeting of the A. C. Missionary Society ……………………… 157
The Support of Ministers of Religion ………………………………… 157
Sufferings of Christ—A Question ……………………………………. 157
To the Sisters ……………………………………………………… 134
Suggestions ……………………………………………………….. 48

VI INDEX

Teacher Wanted ……………………………………. 208
The Temperance Lecturer ……………………………. 88
True and False Ways ………………………………… 184
Unity of the Human Race Disproved by the Hebrew Bible … 107
The Unity and Identity of the Messiah’s Baptism, and Gift of the Holy Spirit ……………………………………. 140
A Voice from Arkansas, etc. …………………………. 161
Visit to West Tennessee ……………………………… 267
Visit to North Alabama ………………………………. 843
A Voice from Georgia ………………………………… 321
Water, Word, Spirit ………………………………….. 270
What more can we do? ……………………………….. 261
What has Christianity done for us? ………………….. 216
When was Messiah’s Kingdom Set up? ………………… 116
“The Wind Bloweth, where it Listeth” ………………… 186
Where are, and What Doing ………………………….. 118
Gen. Wm. Walker was, in youth, a Christian …………. 181
The Word of God ……………………………………… 321
Writing over a false name—course of the Christian Union .. 107

THE GOSPEL ADVOCATE

T. FANNING AND W. LIPSCOMB, Editors.

VOL. VI.
NASHVILLE, JANUARY, 1860.
NO. 1.

EVIDENCES OF LIFE

Are we alive? What evidence can we show of that life? What are the signs that indicate unmistakably our vitality?

We have recently noticed several rather boastful articles in different periodicals, setting forth in flattering colors, the evidences of “our progress.” The evidences usually given are “our numbers,” “our preachers,” “our missionary operations,” “our colleges,” “our liberality to various schemes regarded as worthy of our encouragement.” One State boasts of a membership of eighty thousand; others of one, two, three or even more colleges and schools of less pretensions in vast numbers.

We see it stated that we have three thousand preachers. All these things are very good in their place, but we are far indeed from being sure that they are to be regarded as furnishing any index of the state of spiritual life. These may be the results of deep, earnest spiritual life, but by no means are they necessarily so. Rome in wealth, colossal machinery for carrying out her designs, and the number and devotion of her subjects presents a spectacle which Protestant…

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ism will never equal. Secularism fin ontrips us in any and all these evidences of life. In lordly theological establishments, in dignitaries of all ranks, in wealth, numbers, it is far in advance of us, and if such be taken as evidences of Christian life, truly it is alive. But to call these things evidences of Christian life, is judging it by the shallowest rules of human vanity. To regard them as necessarily to be of health, strength, and vigor, even in worldly matters, is to rely upon the most unsafe and deceptive tests. Doubtless so is it true in the matters of spiritual growth, strength and vitality. Paul, and Peter, and James, and the beloved John talk of no such tests. Paul never talked to the brethren at Rome of the numbers there were in Corinth, Galatia, Macedonia or any other region. He says nothing about a flourishing college at Jerusalem, or Antioch, or Philippi—not a word about a missionary society at Jerusalem or Thessalonica or Corinth. Not a word about a membership of five hundred or one thousand in this city or that. Peter nor James nor John nor Jude, speak a word in reference to these things. Let us then be cautious, lest we let such things blind our eyes and prevent us from searching diligently for the true signs of health and life that belong to the servants of Christ.

We then repeat the question, What evidence do we give of life? Where are we to look for tests of genuine spiritual vigor, life and power? How shall we know indeed that we are alive? This matter is not one of speculation or doubt. The scriptures give us the clearest proofs by which we are to judge. Paul to the Romans, (xv. 14) says, “ye are full of goodness, filled with all knowledge, able also to admonish one another.” To the Ephesians he says, “ye put off concerning the former conversation the old man, and be renewed in the spirit of your mind; and that ye put on the new man which after God is created in righteousness and true holiness, putting away lying, speak every man truth with his neighbor.” “Let him that stole steal no more.” “Let no corrupt communication proceed out of your mouth.” “Let all bitterness and wrath, etc., be put away from you with all malice.” “Be kind one to another.” “Be not drunk with wine but be filled with the spirit, speaking to yourselves in psalms and hymns, and spiritual songs, singing and making melody in your hearts to the Lord.” To the Philippians, Thessalonians, Timothy and Titus, in a word, in all his epistles, he speaks in the same spirit, urging upon them to be pure, blameless, and irreproachable in the sight of heaven.

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He exhorts them to be prayerful, to love one another, to deal justly with all men, to fulfill all the varied duties of life in singleness of heart as in the sight of God. To instruct their children, to bring them up in the fear and admonition of the Lord—to be steadfast, unmovable, always abounding in the work of the Lord. These are the tests of Christian character—these are the evidences of Christian life. Our blessed Saviour has said, “ye shall know them by their fruits.”

The fruits of the spirit, the Apostle Paul to the Galatians has placed in striking contrast to the works of the flesh. The whole matter is made most clear. Living branches in Christ are only those that bear fruit—only those in whom are manifested love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and temperance. Without these evidences of life we are lifeless—withering branches, only to be cast forth and burned.

The question then recurs to us, Do we possess these evidences of life? Are we full of goodness, filled with knowledge, able to admonish one another? Do we manifest the fruits of the spirit in full beauty and perfection? Are we instant in prayer, thanksgiving, and supplication? Are we ready always to give an answer to every one that asketh a reason of our hope? Are we daily striving to impress upon the hearts of our children the fear of God and to instruct them in reference to their duties to Him?

In every relationship of life—in every dealing with our fellow-creatures—in every association with the world, is it our unceasing study to honor the name of our Saviour, and commend His religion to all with whom we are connected? Does the fear of God—the consciousness of His presence abide with us day and night, restraining us from wrong, seasoning our words with soberness, and warning us against the snares of the world, the flesh, and the devil? Are we daily laboring to relieve the sufferings of our fellow-creatures—to comfort the afflicted—to lighten the burdens of poverty and misfortunes, to obey, in full reality, the command to visit the fatherless and widows in their afflictions? Are we most scrupulously jealous to let no reproach fall upon the name of religion by our conduct?

If such be the fruits manifested in our lives truly may we be said to give evidence of life. But with all our boast how sad and almost disheartening is the picture? How fearful the failure to manifest fully the perfection of a Christian life! How poor indeed the return we make for all that has been done for us? I speak these things in earnestness, brethren and sisters. They may be caught at as a precious moral by some prejudiced and bitter sectarian. But let it be so, our business is not with the opinions of men and their re…

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Joicings Over the Confessions of Our Short-Comings

Our purpose is with ourselves and our own spiritual life, examined and tested by the perfect rule of Godliness. Let us then fearlessly dare to look the realities of our condition full in the face, and ask ourselves the solemn question: What evidences of life, genuine earnest Christian life, do we give?

Are there any professed Christian families in this godly land of ours, where the voice of prayer and thanksgiving and praise is never heard? Are there any Christian fathers and mothers in this favored land, whose sons and daughters have grown to manhood and womanhood without ever having heard from the lips of these Christian parents a single word in reference to the love of God, their accountability to Him, or the simplest lesson of respect for His authority? Are there members of Christian churches in this land who have never read a chapter in the Bible with a desire to know its teachings, have never either publicly or in secret offered a word of thanksgiving, prayer or praise to the Giver of all blessings? Are there Christian people who have never yet had their hearts opened by a single act of liberality—who have never made an effort for the benefit of a suffering fellow-creature—and who have from year to year hoarded up wealth, even in case and plenty, without a thought of the dismal lot of the widow or the anguishing cries of her starving and hungry children—who deny themselves of not a single luxury, but have never made a single sacrifice to God of the means with which He so abundantly blessed them?

Are there, brethren and sisters, such people as this among those who profess to wear the name of the homeless Nazarene? If there are, all the boast and pomp of societies, colleges, and eloquent preachers with rich livings, and fine houses with luxurious pews and fashionable attendants will never, in the sight of heaven, cover the black shame and disgrace that attaches to them. It is solemn mockery to give hundreds and thousands for the good of the heathen of Jerusalem, or Jamaica, or China, while heathens are growing up around our own doorsteps, yea, in the persons of our own sons and daughters.

It is the shallowest, vainest deception to move heaven and earth to raise a few dollars to send the gospel to these degraded creatures, while we ourselves neglect—willfully neglect the simplest and plainest lessons which it inculcates—to fill the country with an empty parade about colleges and schools for the education of the young, while as fathers and mothers, we disregard the clearest command, to bring up our children in the nurture and admonition of the Lord.

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Let us beware, brethren and sisters, of vain boasting. Let us examine carefully what claims we really have to being living stones in the temple of God. If at home, or on our fire-sides, in our families, in our relations with men, in every avenue of business and dealing with our fellow-creatures, we are not strictly and faithfully performing the obligations of our religion, it is consummate vanity and Pharisaism to make boasts of our prospects or progress. All this Babel-like jargon about external colleges, well-maintained missionary societies, magnificent donations, memberships and directorships, as marks of Christian vitality is a chilling and stultifying delusion.

If evidences of Christian life are to be found at all, they are to be found in the most quiet and intimate relations, in the private walks, in the daily business of life, in the relations of husband and wife, parents and children, neighbors, friends and associates, masters and servants, citizens and subjects; and unless found here it is vain to look for them elsewhere: unless all these varied phases of life are controlled, purified, and hallowed by the influences of the Christian religion, our life is indeed a living death.

We rejoice in Christian progress, but it is a progress toward a pure, holy life on the part of Christians; progress in wisdom, truthfulness, and righteousness—a growth in grace and knowledge of the truth. We rejoice to hear of churches coming more fully to appreciate their true glory and position as temples of God in which He dwells by His Spirit, more faithful in the discharge of all the duties of their exalted relationship as the body of Christ, and the ark of safety for the world. We rejoice to hear men and women in Christ becoming more prayerful, earnest and godly.

We rejoice to hear of families less frequently about the habits of pleasure and dissipation, than oftener in the assembly of the saints, engaging heartily in all the duties of the Lord’s house. We rejoice to hear of our sisters teaching their children the pure lessons of heavenly truth, teaching them to reverence and fear the name of God; to hear of them administering to the wants of the afflicted and needy; to hear of them adorned not with the trinketry, flippery, gewgaws of fashion, but with meekness, sobriety, gentleness, godliness; to hear of their conversation, not with slanders, suspicions, and evil speakings, but fraught with words of peace, comfort, encouragement, and love.

We rejoice, in a word, to hear of Christian homes where hospitality spreads wide their doors—where the needy are not rudely driven away. We rejoice to hear of families where Christian love reigns and controls.

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Parents and superiors, and reverence and veneration for God and his authority. These are fruits which cannot be mistaken, and where these are we know that there is genuine Christian life. Of other tests of Christian life we know nothing. They are not found in the magna charta of our liberties, and to us savor more of human pride and vanity than of the earnest simplicity and godliness of the gospel.
W. L.

MISSIONARY LABOR BY THE CHURCH

We deem it due to truth, to the brethren generally, and to ourselves, to give our readers a brief report of our missionary operations in Tennessee, as published in the proceedings of the Anniversary Meeting of the American Missionary Society, held at Cincinnati, Oct. 19, 20, and 21, 1856.

We, in the first place, are quite willing for our views to be known in regard to missionary operations, and secondly, some of our papers having failed to give all the proceedings of the meeting at Cincinnati in October, present us not in our true colors before the public. We feel bound to cooperate with our brethren in every good work, but when we think that we see them disposed, either intentionally or otherwise, to rob the church of her honor by the adoption of human schemes for the execution of the Lord’s work, we consider it our duty to file our objections.

While we rejoice in all the missionary work amongst all, and would that each congregation on earth had at least one missionary in the field, we consider the church of God the only divinely authorized missionary society.

We took occasion at Cincinnati to give the pleadings of a large portion of the brethren, when to our surprise and deep gratification, Bro. Isaac Errett, the talented and devoted Corresponding Secretary, moved the publication of our views in the proceedings. We regard it altogether proper to give from the report published by the society, the course we thought proper to adopt in the meeting. See 22nd page of the Proceedings.

T. F.

Voluntary addresses were made by brethren:

N. Lord
J. T. Jones
T. Fanning
Isaac Errett
J. H. Jones
Walter Scott

On motion of Isaac Errett, a statement of proceedings in Tennessee, presented by Bro. Fanning, was ordered to be incorporated in the minutes and published.

Adjourned.

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BRO. FANNING’S REMARKS

ELD. ISAAC ERRETT, Corresponding Secretary American Christian Missionary Society:

Dear Brother in the Lord—It affords me no ordinary happiness to be permitted to report to you, and through you to the brethren in convention, something of the success of the disciples of our Lord Jesus Christ in Tennessee in missionary operations. The talent, energies and funds of the brethren in our State, and most parts of the States south of Kentucky, have been mainly employed in the home field; and yet we have not refused to give our aid to any and every enterprise that seemed to us in the least calculated to forward the cause of God beyond our borders.

The churches have generally been liberal in sustaining evangelists that have labored amongst us, and in contributing of their means to build up colleges and support other benevolent institutions in other sections in our vast and flourishing country. In the midst of our general prosperity, however, we mourn to say that in Tennessee and other portions of the South, we have for years past been forced to labor under serious embarrassments from the blighting influences of popular and speculative theology. Several preachers who were regarded as lights amongst us, and promised to run well, after luxuriating on the bounty of a liberal and too fond brotherhood, turned from the faith and substituted a system of fleshly impulses, under the imposing head of “liberty of conscience.” But while they all fell like lightning to the earth, they carried down many with them, and they are now ardently laboring to destroy the cause of the blessed God.

Yet the trials of the faithful in maintaining their ground, and ridding the cause as far as practicable from the blighting influence of these apostates from truth, honor, and God, strengthened their souls for more effective labor in the Lord. Many of the churches are growing in grace and the knowledge of truth, and, upon the whole, we regard them in a much more healthful condition than at any previous period. Many new churches have been planted, and the effort is to place in the building none but “living stones.” The consequence is, that in most instances the churches are able to perform the worship of the Father and edify themselves in love.

We rejoice also, to say that quite a number of young men of faith and promise are rising up in our State—earnest men, who are willing to teach the whole truth as given by the Spirit. Touching, however, institutions not recognized in the Scriptures, as

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Agencies to carry forward the good work of saving the world, many of us have staggered, and still entertain serious doubts as to the expediency of taking any part in them. Not that we doubt for a moment that there is something good in them all, but we have been impressed with the idea that the church of God, which is represented as “the pillar and support of the truth,” fully covers all the ground which Christians should occupy in their labors of love.

Our view has been, that if we are to have institutions, denominational moral, such as Bible Societies, “Revision Association,” Sunday School or even “Missionary Societies,” as auxiliaries to the church, they should be of our own creation, under our own control; and in fact, that it is bad policy, to say the least, to permit others who have no love for us, to exhaust our resources in building up parties to our discredit, and greatly to the injury of the cause we plead.

Whilst the frame work of partisan fabrics exhibits fair proportions, great strength, and standing beauty, we have doubted the soundness and durability of their materials, and consequently have not only stood aloof from them, but are unwilling to so much approach their threshold.

Indeed, beloved brethren, we have doubted the propriety of giving our attention to any institution save the church, for the accomplishment of good. But I am happy to say, that from what I have heard on this floor, we are one people. With us all there is one faith, one God, one body and one spirit. All have thus far advocated the competency of Christians, as Christian kings and priests, created and instilled—not by grand bodies originating in the wisdom of men, but by the Great Head and Captain of our salvation for the performance of all spiritual service.

Never has it been my good fortune to associate with such a highly host of strong and capable men, speaking the same language and having the same aim for the advancement of the Lord’s work.

Indeed, what we have abundant cause for sincere rejoicing, we should not glory in them, but thank God and take courage.

By the kind invitation of your worthy President, brethren, I arose to give information in reference, particularly, to our missionary labors in Tennessee. As already intimated, we have done something in planting and building up churches in that State, and indeed, in most of the States South, yet our performances have scarcely been adequate to our means.

To be sure, we have helped evangelists on their weary way, sent our funds abroad to reclaim college and other institutions, and the brethren have been most liberal in their contributions to the Bible.

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Union

They earnestly desire to see and handle a pure translation of the word of life. We believe, also, that the churches are generally willing to cooperate with the servants of God here and everywhere, in any service which can be presented with the greatest of scriptural authority. Still, we have no cause for boasting, and are almost ashamed to let the church or the world know that we have not done more. As to the truth of our religious position, no one can doubt. We have no cause—it is the Lord’s, and merciful in our eyes, and in contemplating our feeble performances, with our vast resources, we are almost ready to cry, “God be merciful to us,” if not “miserable sinners,” at least very frail and inactive Christians.

But, brethren, I am most happy in making the announcement that we, too, can rejoice in having an able missionary in, if not a heathen, at least a semi-barbarous land, in the person of Elder J. J. Trott, well known in many of the churches of the West. He is carrying the word of life to the Cherokees far beyond the mighty Mississippi. Near the close of last year, he was chosen by the church at Franklin College, near Nashville, and after fasting and prayer, was solemnly set apart by the imposition of the hands of the eldership to carry the message of peace to the region of the red man. The church at Raver’s, Rutherford county, and at Hartsville, Sumner county, cooperate with us in sustaining this mission. We have asked no others for help, because we needed it not. When our brother lacks anything, he makes known his wants to us, and the brethren so far have not failed to respond to the call. It may be in place to state that much of his time has been devoted to the white population of his field, and by the aid of others, had held several good meetings. If we remember, about one hundred have been brought to a knowledge of the truth, and are now rejoicing in the Lord. Still, he has been able to give a portion of his time to the Indians, and by the aid of his son and daughter will soon establish a school amongst them.

Our plan of laboring, as churches, without the aid of a Missionary Society, Executive Board, President, Vice Presidents, or able and efficient traveling Secretary to get subscriptions, has succeeded to our satisfaction; and while we are resolved to cooperate with the disciples of our Lord Jesus Christ everywhere, in every good work, yet till we can convince that there is a better way, we shall likely endeavor to do all that may be in our power, as Christian kings and Christians.

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priests—as churches of Jesus Christ, striving together for the conversion of the world, and building up the saints in the faith, as it is written in the Oracles of God.

We are sorry, brother President, and brethren assembled from so many parts of our great and glorious country, that we have not something more, and something much better to report; but should we be spared, we hope you will hear better things of us in future.

Blessings attend you, beloved brethren, and all who love our Lord Jesus Christ in sincerity. Amen.
T. FANNING.

PRAYER

To Bro. C. A. SADIEN, of Sharon, Tennessee:

The last Advocate is now before me, in which I find a letter from you to its editors, highly commending their “straight-forward course,” that is your own views upon the subject of prayer, and also deploring the antagonisms of some of the brotherhood with yourself and the Advocate. You say that “I have read Prof. Milligan’s Essays on prayer, and I thought the doctrine new.” It is indeed a strange idea for a foreigner, who fails to enter the kingdom, to ask for its blessings.

If you mean by the word “fails,” the same as that of “refuses” to do so, then you and I are straightforward, i.e., together or agreed. But if you mean that a foreigner with a true heart, who is sincerely desirous to become a citizen of Christ’s kingdom cannot, and shall not petition the King for entrance, according to his own law, then we are apart, and likely to remain so.

Again, you say “that you cannot tell what brethren Milligan, Walsh, Eley and others teach on the subject of prayer.” This may, or may not be their fault, for ought I know. Perhaps you intended to say that you are not agreed with their views. To this we shall not object, as you must make your own conclusions.

Human nature is ever prone to extremes. We are, no doubt, familiar in the number of those who are capable of such antagonism. All the sects say that God has promised pardon to the penitent at the altar of prayer, without prior immersion. This, you and I say, is a palpable denial of the gospel. Here, then, we are “straightforward” or agreed. They have nullified the law of Christ by their tradition, and

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11

have thus plainly turned Christ out of His kingdom as the prophet or teacher.

But what have you and others done among us in your opposition to such a position? I understand you and them to affirm, that for a sinner to unite his fervent prayer or petition to God with immersion, in order to the remission, would be a violation of the teachings of the Master’s laws, and dangerous to the truth.

To me this is singular contradiction, and equally singular theology. What is prayer? It is thus defined: “To make petitions to heaven—to entreat—to ask submissively—to supplicate—to implore—to address with petitions—to ask for as a suppliant.” Do you and others assume that penitents violate the law of Christ when they unite petition or supplication with their immersion, in order to pardon? If not: then we are agreed, but if you do, we are apart, and likely to remain so.

To me it appears strangely singular that any disciple should assume such a position. It is wholly out of my religious horizon. It will scarcely avail for anyone to assume in his opposition, superior authority to the law of Christ as proof of his orthodoxy. The sects have denied prayer and made it a (free) thing in pardon, shall we therefore seek to make it of no value or nothing?

“Prayer is the soul’s sincere desire,
Uttered or expressed.”

To pray for faith without faith, is nonsensical; but to ask to have our faith increased by a proper knowledge of God’s Word is all right. In my judgment, the want of faith is the only hindrance to prayer, provided, always, the person who makes the petition is sincerely desirous of doing the will of God so soon as it is learned. Without such a disposition, prayer is but solemn mockery to God upon the part of either saint or sinner.

Can Bro. Saller understand me now? If not, no explanation can be given in further clearing away the difficulty.

Yours in Christ,
G. W. ELLEY.

Lexington, Ky., Nov. 21, 1859.

Editor’s Editorial

While we do not wish to interfere with the brethren in discussing prayer, Bro. Elley makes two points so singular, we can but call special attention to them.

Bro. Elley seems to intimate that there are some contended…

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Discussion on Church Membership

“That a person who sincerely desires to become a citizen of Christ’s kingdom cannot, and shall not petition the King for entrance according to his own law.”

With all that has occurred, we must regard this as an insurrection. The point of controversy with Prof. Milligan was the assumed right for men to pray before, and without obedience to the gospel. We ever plainly proved the right of all men; the right of petition to enter the door.

Brother Elley’s Position

Bro. Elley seems to misunderstand us, to contend that for a sinner to make his personal prayer with intention, in order to the permission of sin would be a violation of the Master’s law. Bro. Elley must bear with us for saying again, that he has changed the whole ground of controversy. We always taught that in one instance men have a right to pray. Prof. Milligan took the ground that “without baptism” men have a right to pray for the blessings of the kingdom. This we thought, in effect, nullifies the authority of Christ.

So think we yet. Still, we do not believe that Bro. Milligan or Bro. Elley thought of opposing the truth.
—T. P.

DIFFICULTY IN CHURCHES

“Since the difficulties in the church in Palestine, Texas, are known to your readers, it may be proper to say they are settled, I trust scripturally and satisfactorily.”

I spent nine days with them—five in hearing testimony. Having, by mutual agreement, the responsibility of determining the points of difference, including the lawsuits, and everything, I was, of course, desirous to hear fully. All concerned complied with the resolution; forgave each other, and united again in the worship of God.

You were, I presume, misled as to the character of the committee called to aid last January, or guessed wrongly. Two of them were, and are experienced Evangelists, and the other is a leading member—all are, I think, the best of men.

Lest the enemy rejoice over much at our difficulties, permit me to add, that whilst we admit of meeting occasionally with serious difficulties, we have not, I think, more than one, to ten of the different denominations—at least not so many; nor are they so serious of difficult doctrine or practice.

I speak from nearly a quarter of a century’s experience.

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and observation. How is it with you? Are we not content with our witnesses here? We ought to succeed better, however, having a Bible rule to work by, and nothing else—the same that Ephesus had when it tried those who claimed to be apostles and found them liars. Rev. ii. 2. How fortunate to have an unerring and perfect discipline!

We lose some members too, occasionally, perhaps ten per cent—a moiety going to the world, and very few to denominationalism, and only one here and there going Jesse Ferguson-like. The ancient laborers lost not many, I think, though they have lost a few—perhaps one to five per cent. But how many do the denominations now lose? I have thought about fifty per cent—on half! Still they twit us, sometimes for our losses and difficulties. How beautifully consistent! I may be wrong as to the percentage—it may be less. But it must be admitted that they lose vastly more than we do. Indeed it has been urged, more than once, as a reason for strong opposition to us, that if we once got people amongst us, they are gone forever—there is no getting them back.

If I am right in supposing that we have more difficulties, and lose more members than the ancients did, though vastly fewer than the moderns do, should we not count our future success very much in proportion to our nearing the former and getting away from the latter? Or, if you please, might we not do better by more nearly following the apostolic manner, and best by copying their example literally? Thus, if our evangelists labored properly to teach Christian duties and set churches in gospel order, would we not have fewer church difficulties, and lose fewer members?

With this view of the subject, members have not been a primary object with me. And I am much confirmed in this view of the case, by my brief experience. It is the best way to gain members. This season I have witnessed nearly one hundred and fifty additions, and yet I missed two of our most important meetings, where there were about ninety additions. And the meetings I have attended have been very generally amongst the disciples—larger congregations, but fewer outsiders present.

Since I came to Texas, say nine years, I think I have witnessed about two thousand additions. Of course, I am far from supposing all these attributable to my labors. I am not so sure that what I did towards these additions has been the most important of my labors.

O. KENDRICK.

SALADO, TEX., Nov. 9th, 1859.

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WATER, WORD, SPIRIT

DEAR BRETHREN: How long will the Christian world be in doubt and controversy in reference to water, word, and spirit, as connected with the gospel? In order to peace in Israel, I would respectfully and affectionately submit the following proposition and the proof, to all whom it may concern:

THE RECEPTION OF THE WORD, INVARIABLY, AND BAPTISM, ORDINARILY, PRECEDES THE RECEPTION OF THE SPIRIT, IN THE APOSTOLIC AGE.

The Messiah gift of the Holy Spirit, as promised, given, and enjoyed, is fully developed in the histories and epistles of the Christian Scriptures. The “baptism in spirit,” “the promise of the Father,” “the promise of the spirit—that holy spirit of promise,” and “the gift of the Holy Spirit!” all have reference to the same great blessing—the Messiah gift of the Holy Spirit.

The Father gave the spirit from the creation till the glorification of His Son as Lord of all. Thus the Son received the spirit from the Father and gave it to His loyal subjects. Now for the facts in proof, and illustrations of our proposition.

John’s disciples received the spirit after they received the word and were baptized.

“I indeed have baptized you with water: but he shall baptize you with the Holy Spirit.”
(Mark 1; Matt. iii.; Luke iii.; John i.)
This needs no comment.

The disciples of Christ received the Spirit after their reception of the word and baptism.

(See John vii. 39; xiv. 15, 16, 26; xv. 26; xvi. 7-15; Acts i. 4, 5, 8; ii. 1-5.)
Jesus made and baptized more disciples than John, and from the preceding facts we learn:

That the Messiah gift of the Spirit was not received till Pentecost.
That the world cannot receive the Spirit, because it seeth him not, neither knoweth him.
That the disciples did receive the Spirit after they received the word and were baptized.
The Jews, converted on Pentecost, received the word and baptism in order to the gift of the Holy Spirit.

(See Acts ii. 33, 38.)
From these promises and facts we learn:

That the gift of the Holy Spirit is promised to all Jews and Gentiles called by the gospel.
That there is no power of the Spirit to those who receive not the word.

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15

Word and Baptism.
That the apostolic order established at the beginning is:
Faith.
Repentance.
Baptism.
Remission of sins.
The gift of the Holy Spirit.
The Samaritans received the Spirit after baptism. (See Acts viii. 14-18.) Now if the Samaritans believed, repented, and were baptized prior to the reception of the Spirit, why pray for the Spirit to fall on sinners, and why wait for the Spirit in order to baptism?
The Ephesians received the Spirit after baptism. (See Acts xix. 5-6.) If Paul ever prayed for the Spirit to be given to unbelievers to enable them to believe, why ask the question, “Have you received the Holy Spirit since you believed?” And if he believed in the gift of the Spirit in order to baptism, why did he baptize the Ephesians before they received the Spirit?
The Gentiles at the house of Cornelius received the Spirit after they received the word, and before they were baptized. (See Acts x. 44-48.) We have now before us six cases recorded in the primitive history. In five of them we have the following order:
Faith;
Repentance;
Baptism;
Remission;
The gift of the Holy Spirit. In the sixth case, the order is varied in one item, as follows:
Faith;
Repentance;
The gift of the Holy Spirit;
Baptism;
Remission.
Who made this variation? Did the Angel? Did Cornelius? Did Peter? They had no right to deviate. Who then had the right? No one but God! Why did He cause this exception to the established order? The reason is found in the history. The circumcised Jews were prejudiced against the uncircumcised Gentiles, and forbade water. God bore the Gentiles witness by the gift of the Holy Spirit. Then, Peter commanded them to be baptized in the name of the Lord Jesus. Does this special and extraordinary case—this exception to the general rule—give the Baptists, or anyone else, the right to forbid baptism till after the reception of the Holy Spirit? Certainly not. God ordained labor in order to food and raiment. But in special cases, He deviated from that order. Hence, Israel, Elijah, and others were sustained by exceptions to the general rule. Do these authorize us to expect food and raiment without labor? It is a dangerous thing to…

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Extracted Contents:

1. The prerogative of God in nature or grace.
The most we can legitimately infer from extraordinary cases is, that God may, in similar cases, act against his own laws. But no such prerogative was ever delegated to prophet or apostles, or to the church of God. We have just as much right to require a repetition of the visions of Peter and Cornelius in order to baptism, as the miracle connected with the conversion of the Gentiles.

What then is the conclusion of the whole matter?

The Spirit was promised and given to the church.
The world cannot receive the Spirit.
The world can receive the word.
The reception of the word is essential to the reception of the Spirit.
The whole controversy about spirit before the word, spirit after the word, and spirit in the word, to make it essential, is outside of the record, and prevents the conversion of the world.
The divinely established order of the gospel is faith, repentance, baptism, remission, and the gift of the Holy Spirit.
Exceptions to this order in special cases belong to God, and not to angels, prophets, apostles, or the church.

Yours in the truth,
J. J. TROTT.

Dade County, Mo., Nov. 24, 1852.

Bro. Fanning:
I will inform you that the cause of our Master is gaining ground in this part of the country. I have labored most of my time since the first Lord’s day in August, and at the different points there has been sixty-two added to the army of the faithful—mostly by confession and immersion, and these, mostly young persons. O, that they may walk worthy of their high calling, and honor their profession by a pious walk and godly conversation.

I will only say a word of encouragement to you, to go on in your straightforward and steadfast course, in your opposition to the doctrines and commandments of men, and contend for the faith delivered to the saints, and the Lord will bless you and the brethren will sustain you, at least all that are willing to receive the truth of God, strip of vain philosophy. May the Lord bless us all, and help us in the way of truth.

Your brother in the one hope,
J. H. MULKEY.

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Dna. FAN:s’lNG

I send to the Advocate “the confession of faith” of Daniel Webster, the greatest statesman of the age in which he lived, if not the greatest in any age. Although there are some expressions in it not exactly scriptural, yet looking back to the date of the confession, it may be received as one of the most judicious and scriptural confessions.

I have never understood that Mr. Webster conformed to the character of a Christian as delineated in the Bible, but his goodness of heart and great benevolence were proverbial with all who knew him. But I wish more particularly to direct your attention to the confession as expressing the “doctrines of the Christian religion as they impressed” the mind of Mr. Webster.

Compare this plain, simple, truthful confession of a wise philosopher with the foolish vagaries of the spiritual philosophers of the present day, and how contemptible do the latter appear!

J. W. R.

DANIEL WEBSTER’S CONFESSION OF FAITH

Dr. Smith, of Concord, New Hampshire, has put into our hands an exchange paper, the following letter of Daniel Webster to the Rev. Thomas Worcester, formerly pastor of the Congregational church in Salisbury, New Hampshire, which is accompanied with a confession of his religious faith, both of which are in his own handwriting.

We have seen Mr. Webster’s name in the records of the church in Salisbury, enrolled among its members, if we mistake not, about the time the letter below bears date. He remained a member of that church till his death. The letter and confession were never before published. They are as follows:

DoscAwRN, August 8, 1807.

Dear Sir—The other day we were conversing respecting confessions of faith. Some time ago I wrote down for my own use a few propositions in the shape of articles, intending to exhibit a very short summary of the doctrines of the Christian religion as they impress my mind. I have taken the liberty to enclose a copy for your perusal.

I am, sir, with respect, yours, &c.

D. WEBSTER.

I believe in the existence of Almighty God, who created and governs the whole world. I am taught this by the works of nature and the word of revelation.

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I believe that God exists in three persons; this I learn from revelation alone. Nor is it any objection to this belief that I cannot comprehend how one can be three, or three one. I hold it my duty to believe, not what I can comprehend or account for, but what my Maker teaches me.

I believe the Scripture of the Old and New Testaments to be the will and word of God.

I believe Jesus Christ to be the Son of God. The miracles which he wrought established in my mind his personal authority, and render it proper for me to believe whatever he asserts; I believe, therefore, all his declarations, as well as when he declares himself the Son of God, as when he declares any other proposition. And I believe there is no other salvation than through the merits of his atonement.

I believe that things past, present, and to come, are all equally present in the mind of the Deity; that with him there is no succession of time nor of ideas; that therefore the relative terms, past, present, and future, as used among men, cannot, with strict propriety, be applied to Deity. I believe in the doctrines of foreknowledge and predestination, as thus expounded. I do not believe in those doctrines as imposing any fatality or necessity on men’s actions, or any way infringing free agency.

I believe in the utter inability of any human being to work out his own salvation without the constant aids of the Spirit of grace. I believe in those great peculiarities of the Christian religion—a resurrection from the dead, and a day of judgment. I believe in the universal providence of God, and leave to Epicurus and his more unreasonable followers in modern times, the inconsistency of believing that God made a world which he does not take the trouble of governing.

Although I have great respect for some other forms of worship, I believe the Congregational mode, on the whole, to be preferable to any other.

I believe religion to be a matter not of demonstration, but of faith. God requires us to give credit to the truths which he reveals, not because we can prove them, but because he declares them. When the mind is reasonably convinced that the Bible is the word of God, the only remaining duty is to receive its doctrines, with full confidence of their truth, and practice them with a pure heart.

Dr. Sherlock.

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19

I believe that the Bible is to be understood and received in the plain and obvious meaning of its passages; since I cannot persuade myself that a book intended for the instruction and conversion of the whole world should cover its true meaning in such mystery and doubt that none but critics and philosophers can discover it.

I believe that the experiments and subtleties of human wisdom are more likely to obscure than to enlighten the revealed will of God, and that he is the most accomplished Christian scholar who has been educated at the feet of Jesus and in the College of Fishermen.

I believe that all true religion consists in the heart and the affections, and that, therefore, all creeds and confessions are fallible and uncertain evidences of evangelical piety. Finally, I believe that Christ has imposed on all his disciples a life of active benevolence; that he who refrains only from what he thinks to be sinful, has performed but a part, and a small part of his duty; that he is bound to do good and communicate, to love his neighbor, to give food and drink to his enemy, and to endeavor, so far as in him lies, to promote peace, truth, piety, and happiness in a wicked and forlorn world, believing that in the great day which is to come there will be no other standard of merit, no other criterion of character than that which is already established, “By their fruits ye shall know them.”

THE CHRISTIAN SONSHIP

Dear Brethren: — This is my birthday. This day I am 50 years old. This reminds me of a more important birth. Behold what manner of love the Father has bestowed on us, that we should be called the sons of God! This is the highest and most honorable relationship in the universe. Its parentage, means, condition, evidences, and hope, as revealed in the Christian Scriptures, are worthy our highest and most affectionate consideration.

THE PARENTAGE OF THE CHRISTIAN SONSHIP

Christians are said to be “born of God,” “born of him,” (Christ), “born of the spirit;” and to the Corinthians Paul says, “In Christ Jesus I have begotten you.” The church is the mother of us all. Glorious parentage! It is human and divine. The God of infinite wisdom, power, and love is our Father, and the church is our mother. Hence, without the agency of the church no one was, or ever will be…

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born again—regenerated or converted to Christ. Hence the divine influence of the Father, the Son, and the Holy Spirit is embodied in the church, and through the church regenerates or converts the world. Hence, in all pagan lands no one is “born of the spirit” till brought in contact with the church. In view of these truths and facts, had not the church better cease her speculations and go to work? Work and pray more, and theorize less? Theories of regeneration have no converting power.

THE MEANS OF THE CHRISTIAN SONSHIP

Paul began the Corinthians “through the gospel.” James says that God of his own will begat us “with the word of truth.” Peter speaks of being born again “of the word of God,” and John speaks of the word as the “seed” of the spiritual birth. Thus the four great Apostles testify that the word of God contained in the gospel is the means of the divine relationship of the sons of God. This word of truth is the embodiment of the divine wisdom, moral power, and infinite love of the Father, the Son, and the Holy Spirit, and also the embodiment of the wisdom, power, and love of the church. The unbelieving world cannot receive the Spirit, “because it seeth him not, neither knoweth him.” But the world can receive the word, because it is perfectly adapted to their intellectual, moral, and practical powers. The world has natural power to receive the word, and receiving it, has acquired ability to enter into fellowship with the church, and with the Father, Son, and Holy Spirit. The word then being the all-sufficient means of the new birth; the whole controversy about spirit before the word, spirit after the word, and spirit in the word, to render it effectual, has but one tendency, and that is to prevent the people from receiving the only means of their conversion. The world does not, and cannot receive the spirit in regeneration, but is first regenerated by the word of the spirit, and thus receives the spirit because they are regenerated.

THE CONDITION OF THE CHRISTIAN SONSHIP

Faith and obedience are the condition. John affirms that the privilege of becoming the sons of God was granted “to them who believe on the name of the Son of God.” Christ said, “Except a man be born of water, and of the spirit, he cannot enter into the kingdom of God,” and “he that believeth and is baptized, shall be saved.” Paul affirms that we are “saved by the working of regeneration and the renewing of the Holy Spirit.”

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21

Thus faith in Christ, and obedience to Christ in baptism, are the conditions of becoming the sons of God. Some object to baptism as a condition of the new birth. Why? Do they wish this high honor conferred in disobedience? If Christ is “Lord of all,” why not honor him as such? Did he not go from the cross to the grave before he became “the first born from the dead?” And should we not confess him on the cross and follow him to the grave before we claim the new life? The philosophy of this objection would repudiate any and every act of obedience in order to the sonship, in soul, body or spirit. There is just as much merit and work of love in faith as in baptism, and none in either. Better honor Christ as high Priest and Lord than to add only to faith, and thus pervert the gospel of Christ. How ungrateful thus to seek to add to the last will and testament of heaven in order to claim the rich inheritance bequeathed in disobedience.

THE EVIDENCES OF THE CHRISTIAN SONSHIP

John treats of the evidence as threefold in character—intellectual, moral, and practical. “Whosoever believeth that Jesus is the Christ is begotten of God.” “Whosoever loveth is born of God.” “Whosoever doeth righteousness is born of him.” Thus when the head, the heart and life are in harmony with each other and with God, we can claim to be the children of God. But if we boast of our orthodox faith while our hearts are not right in the sight of God, or of our love for God and the brethren while our lives are in the wrong, then we are self-deceived. Our faith and love must be embodied in doing right and good before we can be approved of God, angels or men.

THE HOPE OF THE CHRISTIAN SONSHIP

“It does not yet appear what we shall be, but we know that when he shall appear we shall be like him, for we shall see him as he is.” Transformation into the immortal likeness of Christ when he comes, and his eternal society, is the living and glorious hope of all the sons of God! Surely this is the true anchor of the soul amid all the storms of life and death.

J. J. TROTT

Christian Mission, C. N., Nov. 4th, 1859.

P. S.—I am just recovering from the fourth attack of fever this year. My love to all.

J. J. T.

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CONGREGATIONS VISITED IN DECEMBER, 1859

It was our good fortune to see several assemblies of the saints during the month of December. We first visited the brethren at Murfreesboro, addressed the public twice, and were rejoiced to hear a good report of the church. Arrangements are in progress for building a better meeting house the present year. An eligible site has been secured, a portion of the necessary funds made sure, and what is better still, the brethren seemed determined to do their whole duty. It would be proper, however, for brethren in the country, and not very far distant, to aid in the erection of the building. Murfreesboro is an important point, and the disciples of the place are entitled to the confidence of all the servants of the Lord.

We were glad to hear also that they were preparing to keep at least one evangelist in the field. This is what we advised seven years ago. We expect much from the brethren at Murfreesboro.

Secondly, we visited the disciples at Millersburg, but in the midst of good materials, the building lies prostrate. A few have turned aside after the flesh, and other brethren have not the moral courage to go forward in obedience to the Lord. Will our beloved friends here with us while we make a respectful suggestion, viz: They possess talent and age adequate for any labor the Lord requires, and spiritual death will be the inevitable consequence if they fail to keep house for our Father. Brethren, the effort will make you better men—practical Christians, and save you and your friends. It is a chance of life and death. Will not the saints at Millersburg make one more effort?

We next met with the congregation at Union, Sumner county, and found the cause, we think, healthful. Bro. F. M. Carmack, one of the most reliable evangelists in the State, teaches school in the vicinity, and aids the church in her labors. Bro. O. will please permit us to offer a single thought. It is more the business of a preacher of the gospel to influence brethren to perform service in the congregation than to attend to it himself. We insinuate nothing, but speak thus, because brethren who can have a very yielding preacher to do for them, often die for want of spiritual exercise. The brethren at this point generally entertain correct views, and the Lord, we trust, will strengthen them for every good work.

From this point, brethren Harlan and Carmack very kindly accompanied us to Hartsville, where we spent two days in preaching, but owing to the high water, the people could not well attend. Perhaps

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No church in the State has done more to set forth the power of truth than at Hartsville. The brethren think not of employing, or even permitting others to perform their service for them; and yet, perhaps, have more good preaching than any other congregation in the State. We are happy to know that several very competent teachers enjoy the honor of membership in this church. Bro. Thos. Stalker is quite an acceptable and promising Evangelist. We much rejoiced to learn that Bro. Geo. W. Elley, while on a visit to Hartsville last summer, added some thirty or forty to the fold. We hope Bro. Elley will visit us annually.

The enemy is also at work in Hartsville. The resident pastor of the Cumberland branch of one of the Presbyterian churches had felt it to be his duty to call an apostate from truth to misrepresent and abuse us to the amount of, we heard, a hundred dollars. This is a heart-stirring motive for hirelings.

The brethren should meet just such opposition as is offered, and with spiritual weapons beat it down. We were much pleased with the good spirit and general progress of the disciples at Hartsville. If we will conduct ourselves becomingly, the Lord will raise us up.

We next visited the congregation at Clarksville, Montgomery county, and found the brethren rejoicing much in the faith. Bro. W. C. Rogers is employed by the church to perform in part, the labor of the seniors of the congregation, and to give the balance of his time to the work of an Evangelist. We were pleased with Bro. R.’s spirit, and predict for him a life of great usefulness. We delivered several discourses on the mission of the church in which we mainly attempted to vindicate Paul in the exhortation to the Ephesians, “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ; from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.”

Some of the brethren had adopted the idea of the denominations, that the officers in the church are to be given by ordination or election. Our purpose was to show that as the members of the human body mature, strengthen, and grow into the respective service of each, the members of Christ’s body “grow up into him in all things.”

Our visit was a pleasant one, and we hope to see the brethren again at Clarksville.

T. F.

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BRETHREN WILL YOU DO IT?

Brethren, think, will you, with what swiftness and rapidity we are wafted down the stream of life. See how “time speeds away.” Another year will soon have wandered to a close. And what have we been doing this year for the cause of our Master? Have we done anything in the Lord’s vineyard that will tell in eternity?

Have we been laboring to impress the principles of Christianity upon a dying world? Have we been living and acting, so that others seeing our good works have been constrained to glorify our Father who is in heaven? Have we been striving to set an example that will, after we have dropped dull mortality, live to the honor and glory of our blessed Redeemer?

It is evident from the great success of the gospel of Christ this year, that some, at least, have been thus living in doing good. And we ought to be greatly rejoiced and encouraged when we think of the thousands of souls that have been added to our ranks in the current year to fight with us the battles of the Lord.

We have achieved a great and glorious victory over the combined powers of sectarianism—one that ought to fire our hearts with a never tiring zeal, to fight faithfully and valiantly for the cause of Christ. If there are any in our ranks who have become cold and stupid, that can look at the great success we have had of late, and are not yet aroused to a determination to press forward in the great and good cause in which they had started, I can say of them that they are standing upon slippery places.

No idlers in the vineyard of the Lord will ever be permitted to wear a crown. Those only who labor can ever expect to reap. Brethren, we should enter the New Year with a fixed and grounded determination to preach more, for it has pleased God, “by the foolishness of preaching to save them that believe;” and to pray and exhort more; and read and study the Bible more; and walk more uprightly and circumspectly before the world, for by so doing, many who are fettered by the great adversary of man, will be enabled to burst asunder the fetters and shackles wherewith they are now bound, and rejoice in the love of a crucified Saviour.

Brethren, remember we are all fast hastening to eternity: ere long we shall cease to tread the shores of time. We know not the hour nor the day in which the messenger of death will visit us; but we do know that life is uncertain and death is sure, and therefore we should improve the time as it flies so swift and rapidly by. None but the present is ours, we cannot claim one moment of the future, and the past we never can recall.

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Then let us with clean hands and pure hearts fight under the banner of Jesus the remainder of our days; let us die in his cause; he died for us, yes, he died that we might live. Let us rise, then, for Christ, and when we are placed beneath the cold sod, angels unseen will stand around our graves and watch our sleeping dust till the knell of time shall be sounded, and then we, from our dusty beds, will arise, and escorted by angels, go home to Heaven, there to walk the golden streets of the new Jerusalem—there to pluck the ambrosial fruit of the tree of life—there to dwell amid all the grandeur and splendor of the City of God, and there to enjoy the society of Angels and Archangels, and in the presence of the living God, dwell, while ceaseless ages roll on, and on, forever and ever.

J. B. KIMBALL
Golconda, Ill., Dec. 9th, 1859.

GOOD THOUGHTS FROM A SISTER

CROCKETT, TEXAS, Nov. 2d, 1859.

Bro. FANNING:—Pardon me for trespassing on your valuable time; my anxiety to address you is the only apology I can offer you. You speak the truth so plainly, I cannot help wishing to say a word; for you stand in a peculiar place; the eyes of brothers and sisters are upon you; it appears that you are allotted an important work; and that in your hands Christianity will fully unfold its beautiful simplicity. This is the expression of all the elder brothers and sisters I have heard. The church, Father Campbell has done so much to rebuild on its original foundation, holds the perfect system of Christianity. But does she not look exactly like the sects and the world generally? I really do not find my longing satisfied in associating with those who have not, in deed and truth, renounced the world for Christ. I see not a single congregation that does not, in some respects, conform to the world in appearance—that does not dress in costly apparel; wear gold; jest and use the foolish and vain conversation of the world; read novels; neglect the Bible; seek pleasure, and doing but little of the work allotted to each individual member.

Shall it continue thus? I hope not! Look for another reformation, and see you clearing the way through which we may see Christ as he intended me to do; the way in which shall walk the earnest practical Christians, who are like the primitive Christians in all things.

Oh, may I live to see it—that is what I hope to see! Do you, Bro. Fanning, look for such a time, or…

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Do you think those who are in error will go farther and farther from the truth, and those who see and obey the truth, will never be visibly separated from them, until our Lord shall come? (Is this speculation?)

We have a congregation of disciples at this place, some of whom were once Odd Fellows, Free Masons, and Sons of Temperance, but who have rejected those things for that which is for the exercise of the highest aim, and the most exalted and extended benevolence, whose founder is above all principalities and powers; and whose name is the most noble and most glorious.

May you continue, long able to hold up to man’s view the truth above all things else; may the Advocate have a more extended circulation, for it will do good. I wish we were not too poor to send the Advocate to many that I should like to have it. I hope we shall never be too poor to take it ourselves. If I have as good luck in my domestic economy as I anticipate, I shall certainly contribute new subscribers the coming year, provided I live.

A. L. HAYSLIP

P. S. – I add a word to our sisters.

MY DEAR SISTERS: – Permit me to add a word to the good admonition of our sister Harrison. Please glance at the professing women at present, and compare them with the primitive Christians who were called upon by their belief in Jesus Christ to discard the world and all its vanities—to become, in word and deed, a new man; putting on a spirit that was entirely opposed to the spirit of the world; for this they were persecuted, which they joyfully endured forsaking homes, friends and all, for their devotion to Christ our blessed Saviour. They were self-denying, so much so that they called nothing their own. The apostles repeatedly warned and exhorted them not to indulge in the lust of the eye, to jest, and in vain conversation, but to be sober-minded, having food and raiment, to be contented, reminding them that they had no continuing city here, but seeking a city to come.

May we not be far from living up to our duty, in showing so plainly that we are ignorant of what the apostles teach on the subject? If not ignorance it must be something worse—rebellion. Sisters, awake, arouse yourselves, and hear the apostles giving the plain, positive commandments that we almost entirely disobey! This is a time of dreaming, and it behooves Christians to keep their armour on—to keep their lamps burning.

Our Lord has told us before, that, he would…

THE GOSPEL ADVOCATE

Appeal to Young Sisters

Beloved sisters, another year has closed. Are you engaged in the service of the Lord? Or in attending to the pleasures of the world? If engaged in the former, all is well, but if in the latter, there is everything wrong.

You will probably ask what harm is there in worldly amusements? I will also ask what there is improving, for instance, in attending fashionable parties? Does it qualify you for any useful purpose? Or does it better prepare you for heaven? Then be persuaded by one who desires your salvation, to desist from attending such places—ever remembering that while you are playing those trifling plays, you are not at work in the Lord’s vineyard, where you should spend all your time.

Beloved sisters: be ye followers of God as dear children, and walk in love as Christ has also loved us, and given himself for us—an offering and a sacrifice. Paul, in writing to the church at Corinth, says, “Be ye followers of me even as I am also of Christ.” If you can find where Paul or the Savior went to parties and engaged in playing and dancing, follow them. If not, do not go there. If they went about doing good, follow them.

Oh, then visit the sick, clothe the naked, feed the hungry, always abounding in the work of the Lord, for as much as you know your labor is not in vain in the Lord, and you will have no time to attend parties.

My young friends, this world is not a world of pleasure; the Savior was a man of sorrow and grief. See him at Bethany, weeping with Mary and her sister Martha because their brother Lazarus was dead. See him also at Jerusalem,

Reflection

Let us think seriously of it and ask ourselves what is dearer than the hope of eternal life; what is there that costs more than our salvation?

A. L. H.

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and hear him saying, “O, Jerusalem, Jerusalem! thou that killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! If Jesus wept with them that weep, follow him. If he could weep over a poor sinful city, imitate him. I would also, with the Apostle, advise you to “avoid foolish talking and jesting, which are not convenient; but rather giving of thanks.”

Dear sisters, “the day of the Lord will come as a thief in the night, in which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat. The earth also, and the works therein shall be burned up.” Seeing then that all these things shall be dissolved, what manner of persons ought ye to be, in all holy conversation and godliness, looking for, and hastening unto the coming of the day of God, wherein the heavens being on fire, shall be dissolved, the elements shall melt with fervent heat. Nevertheless, we, according to his promise, look for new heavens, and a new earth, wherein dwelleth righteousness. Wherefore, seeing that you look for such things, be diligent, that you may be found of him in peace.

NANCY J. HARPISON
MAURY COUNTY, TENN., Dec. 1859.

SOUTH ALABAMA CO-OPERATION

MALVERN, ALA., Nov. 12th, 1859.

Ed. Gospel Advocate:
I hand herewith an abstract of the proceedings of cooperation held with the congregation at this place on the 5th inst.

Saturday, 5th Nov. 1859, 11 o’clock A.M.

Bro. Robert Watson was called to the Chair, and Bro. P. T. Hurt appointed Secretary. After the reading of a chapter by Bro. Watson, and prayer by Bro. A. G. Thomas, the delegates from the various churches represented, seven in number, reported their condition as to members, regular meetings, destitution of preaching and desire to aid in sustaining evangelists. Some meet regularly, some are prosperous, others at a standstill, and some retrograding. All are destitute of evangelical labor, but anxious to procure it, and considering their destitution, doing pretty well. Delegates then enrolled their names.

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A committee of three were appointed, to wit: P. B. Lawson, C. L. Wilson, and J. M. Garrett, to report at 3 o’clock, who and how many evangelists can be obtained, and their fields of labor, etc. Adjourned until 3 o’clock P. M.

Meeting organized at 8 o’clock P. M. The Committee of three asked further time to report.

Upon motion of Bro. P. H. Lawson, seconded by Bro. Curry, it was suggested that our former plan of cooperation was defective and not consistent with scriptural precedent. In place of Evangelists being sent out by a cooperation meeting, it was proposed that they be sent out by individual churches, be responsible to churches from which they are sent, and report their proceedings to the same. This matter being discussed, it was agreed that the church at Marion for the present, send out Evangelists, give them letters, invite the cooperation of sister churches to sustain them, keep an accurate account of all monies paid by said churches for the support of the gospel, require the Evangelists to report their proceedings to said church, and keep an account of said reports so as to report them to the next meeting. The committee of three were then discharged, and the meeting adjourned until 8 o’clock P. M.

At 8 o’clock, after preaching by Bro. A. G. Thomas, the church of disciples at Marion were assembled and the brethren from sister churches invited to sit with them.

Upon motion, it was determined to send out as an Evangelist from said church, Bro. W. H. Goodloe, assuring him his support—giving him a letter to all the churches in the bounds of this cooperation, requesting their aid in sustaining him—their prayers and efforts to aid his work in the churches, and in their respective communities. The meeting then adjourned to assemble on Friday before the first Lord’s day in November, 1860.

Our meeting was harmonious throughout. We had the pleasure of meeting with many brethren and sisters from a distance, and all seemed determined to do their duty in promoting the cause of Lord and Master. We had, also, the very acceptable labors of brethren W. R. Goodloe, Dr. Robert Watson, of Kentucky, and Bro. A. G. Thomas of Atlanta, Ga.

The Evangelist has received his letter and set out in his work with instructions to urge upon the brethren the necessity of meeting together regularly to read the scriptures, sing the praises of God and at…

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P. B. LAWSON

tend to the ordinances of the Lord’s house. We have made provision for another evangelist, Bro. A. B. Jones, for whom we look daily, and hope to be able to send out a third. I trust the Lord will prosper us for I think we have now adopted the Divine plan of operation.
Yours in hope of heaven,
P. B. LAWSON.

FRANKLIN COLLEGE

The semi-annual exercises of Franklin College will take place on the 20th of January. Addresses will be delivered by Society representatives and members of the Junior Class.

The second term of the session will open on Monday the 23rd of January, and continue twenty weeks. This will be a favorable time for entering the institution. Expenses of board, tuition, fuel, and washing for the term, $80.
W. L.

A NEW BOOK ON “INTERPRETATION”

Bro. J. S. Lamar, of Augusta, Georgia, has written a work on “Biblical Interpretation,” which not only evinces considerable reading, but also a discrimination in the treatment of the subject, highly creditable to an author of much riper years. The reader will find in the introduction a large amount of valuable historical and critical matter in reference to the various forms of mysticism, from Origen to Andrew Jackson Davis, and what is of much more importance, Bro. Lamar takes the true ground in regard to reading the scriptures of truth.

We will be permitted, however, to make a respectful suggestion in reference to the title page. The phrase “Biblical Interpretation” seems to imply that the Bible needs interpretation; whereas, in strictness, the book of God is but a transcript of the mind of our Heavenly Father, and the New Testament particularly, is a run and complete will of our Lord Jesus Christ.

The Scriptures fairly translated, need no explanation. Upon becoming satisfied they are of God, we are to believe them in the words of the Spirit, and acting solely upon their authority, we have the promise of eternal life, by persevering in well-doing to the end of our journey. We most cheerfully commend the work to the brethren. Bro. Lamar is sound in the faith.
T. L.

THE GOSPEL ADVOCATE

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THE CHURCH AT CORINTH, MISS.

Brethren W. W. Graham and J. Greer have given reports of Bro. James Holmes’ labors in the congregation at Corinth. Bro. Dunn’s rather unfavorable notice of the state of the church may have stimulated the brethren to greater diligence. We hope, at least, that Bro. D. entertains no unkindness to the brethren; and we should more than sorrow, if any of the beloved disciples should cultivate any but Christian feelings toward our aged and faithful Evangelist.
T. F.

LINDEN, PERRY COUNTY, TENN., Nov. 3, 1859.

BROS. FANNING & LIPSCOMB:
We have had an interesting meeting through our section of country the present year. Up to this time, from about the middle of March, Bro. W. A. Johnson, accompanied part of the time by Bro. A. J. Sullivan, has been laboring amongst us in the proclamation of the glad tidings of salvation, and the result of their labors has been the addition of about one hundred persons to the congregations where they have labored, mostly by confession and baptism. Bro. Johnson is now amongst us, having moved into our section; the brethren have made arrangements to secure his labors for the ensuing year. The prospect for the future is very flattering, and the harvest truly is great, although the laborers are few.
Yours, &c,
W. BEASLEY.

OBITUARY

BRO. FANNING:
Our venerable friend and brother, Ephraim D. Moore, is dead! He was born in North Carolina, A.D. 1782. Removed to Tennessee, and became a Christian, and commenced preaching the gospel in 1801, in his 29th year. Was in the battle of New Orleans with Gen. Jackson, and in a mess with Elder F. B. Palmer, now of Jackson county, Miss. I became acquainted with Bro. Moore in Tennessee shortly after I commenced preaching. I thought him one of the most eloquent and powerful preachers I ever heard. He was then in his prime.

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Tennessee he removed to Alabama. He either taught school or labored on his farm for a number of years during the week, and preached on Lord’s days. He married Mary Wardlow in his 30th year. She died not long before him. Some years since, Bro. M. removed to Red River county, Texas, where he lived till his death, the 15th of October last, in the 77th year of his age. He was a good man, and greatly beloved by his friends.

For fifty-two years he preached the gospel without charge. He turned many to the Lord. He visited this section last spring, and preached at Manton. I was greatly refreshed by his warm, affectionate discourses. I admired his childlike simplicity. Our communion was sweet, for I loved him greatly; our parting was affectionate and sad—we wept in each other’s embraces. I doubted whether I should ever see him again on earth. He died of apoplexy. He was on his farm when attacked, and never spoke afterwards. He died about five o’clock, P. M.

I would love to say more—much more of our dear, venerable Bro. You knew him well, and I hope you will speak of his labors and worth. Such men should not pass away unnoticed.

B. F. HALL,
Hallonia, Grayson county, Texas, Nov. 14th, 1859.

Mill. Harbinger will please copy the above.

We are more indebted to our deceased Brother, E. D. Moore, for our early religious instruction and impressions than to any other man dead or alive. Our candid judgment is, that we have seen any one so careful to teach, particularly young persons, in the Christian religion as our deceased brother and father in the gospel. Before we had thought there was anything very interesting in the Bible, he delighted us with the history of Joseph and his brethren; and we doubt if we have ever thought or spoke of Joseph since, that we did not call to mind Elder E. D. Moore.

As a teacher of dignity, and elevation of style, we are not sure we ever saw his superior. In affection and tenderness of heart, he more favorably impressed us than any man we ever saw; and as a lover of the truth, he had no superior. We never think of Ephraim D. Moore, John Mulkey, and James E. Matthews, the only one of the three living, without asking ourselves the question, shall we ever see their superiors on earth? We sorrow in hope. The Lord has prepared a richly adorned mansion for our venerable brother.

T. P.