THE GOSPEL ADVOCATE
T. FANNING AND W. LIPSCOMB, Editors.
VOL. VII.
NASHVILLE, MARCH, 1861.
NO. 3.
“THE HIGHER LAW.”
Both in political and religious circles the phrase, “Higher Law,” is in so general use, that we are disposed to inquire into its true import, and its bearings on society. The only ideas attached to the words is, that there is a power in the human soul—called “the divine spark”—”the divinity within,” “reason,” “intuition,” “conscience,” “the moral sense,” etc., quite able to instruct all, directly—without the aid of conditions, or second causes—as to the right or wrong, good or evil of every matter presented to the mind.
The theory is built upon the philosophy of absolute evil and absolute good. Hence the style, good per se and evil per se. In other words, that there are acts in their very nature, evil and that continually; and others naturally—inherently good. The system presumes that there is a natural fitness in certain deeds that makes them right; and also that there are such incongruities in others, as to constitute them wrong. Hence, we read in law books, philosophical treatises, religious and political newspapers, of “natural rights.”
Amongst speculative theologians, this natural fitness in things and actions, is called “natural religion.” No doubt our translators of the Bible were under the influence of this view, and consequently, they made the version teach, there is so much natural theology in the world that men by it, are placed beyond the limits of excuse.
THE GOSPEL ADVOCATE
Writers on law have also undertaken to teach that there are deeds absolutely good—that is good in themselves, intrinsically so, without conditions or qualifications, and others absolutely evil. Hence the style, that the deed is not right or wrong, because the law makes it so, but because it is right or wrong, the law only declares it so. In this view, the law arises from the necessity of the case, and is but an expression of the right or wrong character of the act.
The higher law, be it remembered, is the power within, to define, at all times, and infallibly, what is the right and in what the wrong consists.
A very brief notice of its history may not be out of place. We find it in all its power, in ancient India. A thousand years before our Savior, pantheism was the universal doctrine. It was styled the unity, and indicated in plain words that there is but one Being in the universe.
“Jehovah, Jove or Lord” and that the actions of men are but the manifestations of this one essence. Pope most beautifully modernizes it thus:
“All are but parts of one stupendous whole,
Whose body nature is, and God the soul.”
This universal essence was regarded the only teacher. Socrates called it his daemon, that had guided him from his youth. Plato pronounced the “soul a self-acting energy at one with the Divine” and all that was necessary to determine the right or wrong, was to look within.
In modern times this doctrine was revived by Descartes in the seventeenth century. His theory led him to a quiet retreat under the apprehension that, when he could entirely abstract himself from the world he would be in complete unity with the Deity, like Tertullian who advised men to shut their eyes to see clearly. He began his system with “Self-consciousness, as that which is immediately certain” and that inasmuch as “An idea cannot be derived from the imperfect soul, it must flow from the Perfect Being (God) and is therefore innate.”
The doctrine of Leibniz is identical, but is expressed in a different form. In his theory of the monads, he maintains that “God is the monas monadum—the necessarily existing Essence. Every real essence is a fulguration from His, modified by the limited nature of the being which attaches to all receptivity.” This is still the doctrine of modern philosophy in Germany, France, England, and America. It is taught in all the schools, north, south, east, and west, so far as we are informed.
THE GOSPEL ADVOCATE
67
Amongst religionists, the doctrine of direct knowledge, arising from the depths of the human soul, is generally orthodox in Protestantism. The celebrated Schleiermacher was perhaps the ablest teacher of the dogma of modern times. His view was that “all religious acts are but the acts of God” and that “the essence of religion consists, not in thought or action, but in the unity of feeling with perception.” Hence, the feeling consciousness within is the guiding divinity to all our thoughts and actions. Swedenborg adopted a similar view, and while Mr. Wesley was following the ignorant Peter Bohler through Germany, in search of a feeling sense that he had got religion, he was very much actuated by the same doctrine.
Even Doctor Archibald Alexander, of Princeton, published a work years ago in which he assumes the truth of the speculation that consciousness is the infallible test of religious truth.
Who has not heard in most sermons the doctrine set forth, that men— as men— possess a test of religious truth within? By some—not a few—this feeling is called “the witness of the Spirit.”
What is the doctrine of a feeling sense that teaches acceptable service to God, but the higher law within? How many thousands in this country declare that at such a camp meeting, prayer meeting, revival meeting—in the altar, in the grove, or at the mourner’s bench, they “go”—in modern style, “religion,” and their highest assurance of it is a feeling of the heart that revealed the fact to them. This doctrine is not new. It is as old as the Hindu devotion, and quite as satisfactory. Each denomination, therefore, declares its rectitude by the inward light. Calvinist, Arminian, Mormon, and modern Spiritualists agree, at least in the religious test—feeling of the heart.
Modern infidelity, in the absence of all proper conduct, and without even the forms of religion, has seized upon the inward infallible guide with avidity, and its friends in opposition to the Bible, the church, and the whole moral power of God, declare that their hearts are right, and in spite of a religious life all will be well with them. The thief and debauched profligate, Rousseau, said, “I have but to consult myself, concerning what I do. All that I feel to be right is right, and all I feel to be wrong is wrong.”
This is the doctrine of the famous Strauss, who would have the world rise above the forms of the Bible, as mere myths, and grasp truth directly in independent thought. Francis William Newman renounces the Bible as the test of religious truth, and adopts what he calls “the spiritual instincts of our nature,” as constituting “the higher spiritual law” of our being.
THE GOSPEL ADVOCATE
Parker, the chief director of religion and politics in New England, declared that, “Conscience is still God-within us.” Discourse of religion, p. 219.
But why confine this catalogue to religious teachers? In the school of politicians that have brought our nation to the very brink of ruin, the doctrine of the higher law shines preeminent. The halls of Congress have resounded with it for many years. Mr. Seward and Mr. Sumner are the champions; but thousands greatly inferior to them have proclaimed it in the public assembly, presented it from the pulpits, urged it in the Sunday school, in the steam boat, the railroad car, in the family, in the street—in every corner of the land, and sounded it out from the newspaper and book press, that there are acts damnable in their very nature, and that a law of the human heart, above the Bible and above the Constitution of the country, bears witness to its truth. This is the higher law of feeling within, that gives, as example, the servitude of the black man to the white man, as an absolute wrong—a damnable sin per se, and the people love to have it so. Thus, we have endeavored to state the higher law religiously and politically considered.
Next, we beg leave very respectfully to ask, if there is any act or thing either good or bad in its nature? We need not examine physical substances. It may suffice to say, “that every creature (creation) of God, is good;” and yet, by an unwise use, each good may prove an evil. Substances called poisonous often prove the greatest blessings, and corn, bacon, and beef, though generally considered good, contain agents most destructive to human life when employed ill-combined. Oxygen, the supporter of life, and the most abundant element in nature, will yet kill in its pure state.
But we ask philosophers and religionists, what act is either good or evil per se? Our courts adjudge that whether it is right or wrong to kill a fellow mortal depends entirely upon the circumstances, the associations, the animus, the manner, the purpose, etc.
“What act is religious in its very nature? Is it prayer, the supper, baptism, the gift of money?” There is nothing absolutely religious in any one of them. Acceptable prayer depends upon various indispensable contingencies; so does the Lord’s supper, and who would be so foolish as to suppose that the mere act of dipping one in the water, or sprinkling or pouring the water upon one, possessed in its nature anything religious. What fitness is in any one of them? If the good is in deed, itself, then the Spaniards were right in forcing the American…
THE GOSPEL ADVOCATE
Inllian; to baptism
If the bare act contained all that is valuable in baptism, forced conversions could claim the promises. Not to be tedious, we wish to say, that we know not an act that is in its nature—either good or bad.
Religious obligations are valuable only by virtue of the authority with which they are given; otherwise they are a mockery of all that is spiritual. This was exemplified in the test of Elijah and the prophets of Baal (1 Kings, xviii. 25-40). The idolaters felt as deeply as the prophet of God. But as to the existence of this higher law of feeling, we have for many years doubted God has given to man mind, an understanding, not to originate truth, make law or define good and evil, but to examine testimony, conclude from given data, believe on proper authority, and enable him to “walk by faith, and not by sight,” or feeling, as the beasts that perish. This is the chief difference between a man and a brute. The latter has instinct, acts from feeling, but man while he looks aloft to Heaven, need fear no danger; but the moment he looks to earth, to himself for light and guidance, all is lost.
Regarding the effects of this higher law of feeling
We shall make but a brief statement. Steadily for twenty-five years have we watched its strides in the political world, and not doubted for a moment that so soon as it should rear a party above the Constitution of our country, our government would crumble and fall. The work is done; still we trust God will not suffer a great people to live under such a fraud. This higher law heresy is the most relentless of earth. In a religious point of view, the result, if possible, is still worse.
Now every faction presumes its right guaranteed of Heaven, to worship in obedience to the dictates of consciences most unenlightened. True, in the governments of the world, men are not restrained—they are allowed to adore the sun, moon, stars, beasts, birds, and reptiles, but God has given no such permission. He has charged the world to look to Him alone through His word and believe on His Son, our Lord Jesus Christ upon the authority of the prophets and Apostles, or die.
But when the world fancies that there is another rule of right than the Bible—that each mortal carries in his heart a glimmering divinity—a higher law—there is no common bond to bind humanity together. The impulses of each must constitute his guiding star. The higher law has, at this moment, the Constitution of the country and the revelations of the Almighty under the foot of a worse than Roman beast. True, we rejoice, that there are thousands who have not bowed to the…
THE GOSPEL ADVOCATE
beast or his image, and it is hoped God has determined to destroy both. There is no religious or political safety under the reign of the demon of passion and feeling.
Fearing, however, that we may not be understood with reference to the assumption that holding human beings in bondage without their consent is an evil per se, we consider it due to ourselves, and especially to the subject we are treating, to make a passing remark. To counterbalance the extravagance of ultra men North, we have recently noticed the introduction of a doctrine South, measured by the same higher law rule, equally odious. We have seen in political resolutions and clerical sermons the dogma fully set forth, that slavery is absolutely right,—an unqualified creation of the Almighty. Such extremes can but result in great mischief. In all civilized countries men’s liberties are taken from them on most justifiable grounds.
We tear men from their families, white and black, and incarcerate them in prisons for life. We may be told this is right, because such are not qualified to enjoy even the liberty of their person. This is yielding all we ask. If States north and south, east and west, deprive men of liberty because of lack of qualification to enjoy it, this slavery is incidental, and is employed generally, if not always, for the special benefit of the enslaved, and always for the safety of those whose qualifications entitle them to rule over their fellows.
Our conclusion then is, that the right or wrong of enslaving our fellow creatures, is not absolute, but incidental, permitted by the Creator for wise purposes, and it is often not only necessary but indispensable both for the governors and the governed. But enough. Our main purpose is to show, that we possess no law of right inferior to our country’s constitution and legislation, and the government of God in the Bible.
T. F.
DANCING
Is dancing a religious exercise? Did our Master teach it, produce it, or permit it? We answer that he did not, as a religious exercise nor as a worldly institution, for such institutions he set not up. The apostles did no such thing as dancing, neither did they command it to be done by others. The first Christians did it not. If then Jesus, the Apostles, and the first Christians all failed to speak on the subject of dancing favorably, why should Christians produce any such thing?
THE GOSPEL ADVOCATE
It is argued that it is a very good exercise; so is spinning, sowing, cooking, washing, ironing, and keeping house. Any of these things are commendable in the young sister and no Christian feelings are hurt, but in dancing the dancer always hurts the feelings of Christians. It is good exercise for young men; so is plowing, bowing, gardening, splitting rails, cutting wood, showing the plane, or anything else that is necessary and honorable.
How much does the dance give to the poor? (I mean the Christian dancer) Every dime must be kept to buy slippers, laces, silks, and other fancy articles.
Where is the chapter in the New Testament which teaches dancing? What old Christian of Paul’s day kept a dancing house, or made dancing parties or any other parties? We ask who did it? The answer is easy. None! But what sort of company did the ancient Christians keep? Go down to old Bro. Philip’s house at Caesarea. This man had four daughters, virgins, which did prophesy. (Acts xxi. 8). These good girls were at their work of teaching Christianity to their fellow creatures. They were not dancing. Evangelist Philip had no dancing parties. His house was consecrated to religion. Young sisters remember Philip’s daughters. Aquila and Priscilla had a gathering in their house. Was it any party of the world? Paul says, “greet the church that is in thine house.” They called together their neighbors, not to dance or play, but to worship God. Philemon likewise. Paul says, “grace to the church in thy house.” No ancient Christian made dancing or other parties so far as we can learn from the written truth.
James tells us “to keep ourselves unspotted from the world.” My brother, my sister, do you mix with the world in your dancing and playing? Do you meet at the house of the Lord to dance, or do you meet at private houses and there mix up with the gambler, the dram drinker, the profane swearer? Do you open your dances by prayer? Do you give God thanks? Do you feel that you are near God—near heaven—nearer your Redeemer? Do you not dread to see the pious mother, the devout Christian? Let me pray you quit the dance.
Suppose Jesus should come to earth to receive his people, to take them home to glory—to crown them with eternal life—to constitute them heirs of everlasting felicity—to introduce them to the Angels and to the Father of the Universe, and you should be all spotted, all sin stained, all playing and dancing with the enemies of the Cross. Where I ask, where would you flee, to whom would you go? Let me pray you stop—go teach your young sisters the way to Jesus—go ask.
THE GOSPEL ADVOCATE
Your neighbors to become soldiers of the cross, go visit the poor orphan, the poor earth forsaken widow, relieve their necessities with that which you have hitherto paid for useless goods. Quit the company of the wicked unless you can influence them to go to hear the Lord’s word. If you dance and play at your parties you wound the feelings of the pious, the God-fearing. And you lose all your influence; you cannot get any person to go to meeting with you; they have no confidence in you nor in your religion for you do as they have done. The world talks about you—the religious parties sing it to all, they say your religion is all formal—nothing real—nothing Godlike in it.
My old brothers and sisters, will you make your parties for dancing and playing when the Apostles have taught you to rule well your house? What is the order of your house for prayer when reveling is going on in it? Can you find money to give for suppers, for dinners? Are you not owing the Lord? When you make your dances for your neighbors are they more easily converted to Christianity when the preacher comes along? Do your neighbors speak of your devotion, of your benevolence, of your piety? You know they do not. Why then I ask practice it? I long shall remember the death of one of my neighbor’s boys. He was a very good boy, honest, kind-hearted, loved by all. He died—and that at a dance. He died while on the floor in the dance. Poor young man! He died a sinner; he died sinning. O that we all might learn to do better; Old and young who follow these practices, if you die dancing to satisfy the lust of the flesh there is no promise left you. Go fight for the Lord, go stand and plead with fallen humanity; if thus you die heaven is your eternal home, God your loving Father will never leave nor forsake you.
Brethren shall we dishonor the best of causes? May we never do it. Please read Ephesians 2nd ch., I. Cor. 10th ch., Gal. 5th ch., Rom. 8th ch., I Peter 2nd ch.
J. K. SPENCER
DANCING AND OTHER AMUSEMENTS
From various quarters we have received information, which satisfies us that it is our duty to offer a few thoughts on the subject of dancing and other amusements which are fashionable in a godly world. In our report on Education, we suggested that possibly, dancing might be employed as a useful and improving exercise, and we have learned…
THE GOSPEL ADVOCATE
that certain unstable souls have seized upon the fact, as a kind of justification of their own revelry and un-Christian life. The Hebrew word Kā’āw means to leap, skip, dance, run, exult, to move in a circle, and is derived from the word Kā’, to lamb—from its leaping and springing; and while we feel not disposed to enter into any long argument on the subject, we wish to say that in our view, there is no absolute, essential, and inherent sin, that is, sin per se, in leaping, running, dancing, skipping, bounding, or rejoicing, and that such exercises might be introduced into schools and families with great advantage. Godly men and women of old, leaped, danced, and exulted in their rejoicings before the Lord. See Ex. XV. 20; I Samuel xviii. 6; II Samuel vi. 16; Ps. cxxiii: 3 and ex. 4.
Not only were hopping, skipping and dancing cultivated in religious exercises, but the rebellious and profane have always loved them still more dearly. When the children of Israel rebelled against God, they danced before a calf. Ex. xxxii. 19. Job says the wicked “Send forth their little ones like a flock, and their children dance.” Job xxi. 11. Isaiah, when prophesying the utter desolation of Babylon, said: “Owls shall dwell there, and satyrs shall dance there.” Isaiah xiii. 21. Hence, we see that good men, bad men and even demons dance; and now the only question is, with reference to the good or evil of it?
Whilst we are very free to declare that not only did the godly of old glorify the Father, by leaping, skipping, running and dancing, and we think it possible the pious of earth might now employ such exercises for the benefit of both soul and body; yet we are more than satisfied that such exercises frequently evince more of the animal than intellectual man, and that generally such exercises connected with rejoicings, often give strange indications of an uncultivated state of society. Hence, Cicero said “No one dances, unless he is either drunk or mad.” The dances of revelry, such as are witnessed in frolics of modern times, we consider as by no means suited to cultivated society and we regard them as highly unbecoming amongst Christians.
The followers of the self-denying meek and lowly Savior, in shunning the very least appearance of evil and in keeping themselves unspotted from the world, should not be seen at the ball-room, or in the vulgar, promiscuous dance, Saturday night revel, or in any exercise in which, physical, intellectual or moral improvement, is not the object. The dancing, or leaping, is not the wrong, but the connection, the association, the purpose, may make it exceedingly wrong for the disciples of Jesus to countenance it.
THE GOSPEL ADVOCATE
There is no absolute harm in walking, trotting, or running the horse—the noblest animal under man—and the exercise may be employed both to the advantage of man and beast. But when the horse is thus exercised to gratify the idle curiosity of the wicked, or as an occasion to encourage gambling and rowdyism, Christians should keep at a distance. “Evil communications corrupt good manners,” the world over, and the people of God should be exemplary. Agricultural fairs have been introduced as the very best means of improving the soil and domestic animals, diffusing useful information, encouraging social intercourse, and yet, it is possible to pervert them to a corrupt use; and when dissipation, unfairness, advantage taking, and gambling prevail in them, Christians should withdraw.
There is no doubt many of them are attended with so much ignorance, coarseness, vulgarity, profligacy, intoxication, unfitness, and swindling, that all good men should discountenance such fairs.
But the best institutions of the world have been and may be perverted to corrupt purposes. The church of God has, in many places, been converted into a synagogue of Satan, yet we should love the church and labor to our utmost to sustain her honor.
The conclusion of the whole matter is that wrong is associational and intentional, as well as right, and that we should engage in no social or other exercise in reference to which the indulgence of the animal passions is the object. Indeed, we should countenance nothing which an enlightened, moral, and Christian community cannot approve.
Christians should at all times glorify God in their bodies and spirits which are His, and countenance not even the appearance of evil, in the slightest degree. Should we be assured that our practice really encourages no evil, yet if our weaker brother is offended at our eating of meat, drinking wine, playing on the violin, attending the fairs, running, skipping, leaping, dancing, or walking for health or improvement, and we cannot convince him that we are really innocent, the spirit of the Gospel encourages us in order to save others, to abstain from that which may be considered even by the weakest, as wrong.
We hope our position will be understood.
T. F.
THE GOSPEL ADVOCATE
SPURGEONISM
DEAR BROTHERS: When an author throws a book before the people, he must abide the decision of the public, upon its merits or demerits. Spurgeon’s sermons are before the American people.
A literary gentleman informed me, some time since, that he read the “sermons” for the anecdotes and bombast, which marked every page! I thought it strange, that the citizens of London, the metropolis of Great Britain, and one of the largest and most opulent cities in the world, should be carried away by the rant and bombast of a semi-educated boy!
So, to satisfy my curiosity about this enthusiast, and this Great City, mentioned by Tacitus as a considerable commercial place even in the reign of Nero, I read carefully Spurgeon’s “Heaven and Hell” sermon, founded as he says, on Matt. viii. 11-12. The theme in Matt. 8, and the unmeaning, anti-coarse ipse dixit of this discourse, are about as near of consanguinity as Heaven and Hell. Whenever excitement transcends the cause producing it, it is comparably to, or—
“Resembles Ocean into tempest wrought
To waft a feather, or to drown a fly!”
And, this is Spurgeonism throughout! But let us hear him. I have heard of a woman, who asked her husband, “If he thought he would know her in Heaven?”
“Shall I know you?” he said, “why, I have always known you while I have been here, and do you think I shall be a greater fool when I get to Heaven?”
Again. A lady who was visited by a minister on her death-bed, asked him, “If there were two places in Heaven, because I cannot bear that Betsey, in the kitchen, should be in Heaven along with me, she is so unrefined?” Reader, do you believe this? If you do, I don’t. And this must be a part of Matt. viii. 11-12.
Again. Whitfield said, “There were some in Heaven, who were the Devil’s castaways.” Lady Huntingdon hinted “that such language was not quite proper!” But just at the time, the door-bell rang, and Whitfield went downstairs, and then came up, and said, “Your ladyship, what do you think a poor woman had to say to me just now?” She was a sad profligate, and she said, “O, Mr. Whitfield, when you were preaching, you told us that Christ would take in the Devil’s castaways, and I am one of them.” And that, says S, was the means of her salvation! Matt. viii. 11-12.
But, now comes the secret of his crowds to hear such things. “I have been accused,” says S, “of getting all the rabble of London around.”
THE GOSPEL ADVOCATE
Gml bless the rabble! But suppose they are the rabble? We have lots of those who preach to ladies and gentlemen, and we want someone to preach to the rabble in these degenerate days. Very well, Spurgeon, if you will preach the Gospel all right. Well enough, Spurgeon, to bombard their fort a little, but you may let in such fall, upon them, till the day of Eternity, and they will be rabble and rebels still!
And, what is to be your fate for telling those poor rabble, that these made up anecdotes, constitute the Gospel of the Lamb? “If we, or an angel of God, preach otherwise, than the Gospel as preached by the Apostles, let him be accursed.” Query. When did the Apostles thus preach? Never, since God spoke this Globe into existence, from chaotic night! The Apostles never dealt out such nonsense. But, yet a little more of this warp, and woof or weft, out of which, S. makes this gospel garment!
The mother dreamer! that she and her children were standing just in the middle of the great assembly. And the Angel came, and said, I must take the mother, she is asleep; she must go to the right hand. The children must go to the left. She thought as she went her children clutched her, and said, mother, can we part? She then put her arms around them, and seemed to say, my children, I would if possible, take you with me. But in a moment the Angel touched her; her cheeks were dried, and now overcoming natural affections, being rendered supernatural and sublime, resigned to God’s will, she said, “My children, I taught you well, I trained you up, and you forsook the ways of God, and now all I have to say, Amen to your condemnation.”
Thereupon they were snatched away, and she saw them in perpetual torment, while she was in Heaven! This story is brutally made!
But, the above was a dream. Jer. 28. Yes, and by such dreams, “Ye priests lead my people astray, and I will curse you for it, saith the Lord.” Read Jer. 23. Again. “I will tell you my old tale again tonight. I recollect when I told it before, a good friend in the crowd said: “O tell us something fresh old fellow!” He was right. In a footnote, at the end of this ramble, S. apologizes for the incoherent style, and clumsy manner of getting off this effusion. Matt. viii. 11-12. But it is in keeping with all his efforts, as far as I have read him.
Now, American reader, how well soever this death-bed divinity may suit the London “rabble,” sure it is, that it must offend those of you, who have studied the simple tale of the Cross. These cento preachers,
THE GOSPEL ADVOCATE
77
such as Spurgeon, whose ambition is notoriety, can never lead the
rabble of London along the Highway of Holiness, until they study
the Bible!
And by what motive, an American Publisher could have been in-
fluenced to throw off such works as these Sermons compose, is known
only to God!
Read this work with the New Testament before you,
and weep tears of blood for the degeneracy of man!
The preacher asked the Actor: “Why the discourses of the stage
had more effect upon the auditory, than those of the pulpit?” “Because,” said he: “We
treat fictions as facts as though they were facts,
and you treat facts as though they were fictions!”
Does Bro. Wallace, of Nottingham, send Bro. Spurgeon, the “B.
1.f. Harbinger?” If not, would it not be well to do so? It may be,
that S. would be thankful for the kindness, and improve by the favor.
Brethren, have you read Spurgeon’s crying tales? They are horrid
substitutes for the Gospel of Christ.
Might have done thirty years
gone, for Campmeeting excitement—I think such works dangerous, in
the face of our pleadings for the restoration of the old Jerusalem, etc.
J. A. BUTLER.
Helena, Ark., Jan. 3, 1861.
WHAT IS YET LACKING?
Full of confidence in our ability to meet any sort of opposition, to
battle successfully with the most valiant knights of sectarianism, we
fear that too little attention is given to the perfect life of the Gospel.
We fear that there is a sad and wide spread want of earnest, godly,
spiritual life among the professed followers of the Blessed Savior.
The bitter unscrupulous misrepresentation and persecution with which
the pioneers in this great movement of the nineteenth century were
forced to contend, caused attention rather to the defense of the truth
than to the cultivation of a very high degree of personal piety.
And
while many of today have lost their earnest self-forgetting zeal in
contending for the pure teaching of the word, they have made no ad-
vancement in the culture of the excellences of higher and holier lives.
It
is not then an unmeaning question to ask: What is yet Lacking?
“Who can claim a full and perfect realization of the whole Christian
life? Who can claim even a near approach to that perfection which
“`
THE GOSPEL ADVOCATE
It has been required of us by the commandments and examples of the Word of Life. The want of earnest spiritual life is seen everywhere among people professing to be the servants of God. It is the great want of the day.
We are ready in defense of the teaching and practices of Christ and the apostles. We fear no defeat, trusting in the sword of the Spirit. We lack but little possibly in the ready eagerness which we manifest to engage in the polemic strifes to maintain our faith. But we are sadly, woefully deficient in the practical spiritual cultivation.
The old sectarian idea, that religion comes upon us, purifies us from sin, and makes us perfect men and women in Christ without effort on our part, seems to have a strong hold upon the hearts of the people and hard to be uprooted. That Christianity is a matter of diligent cultivation, fostering and nurturing, is entirely contrary to the prevalent notions of the times. Men and women expect to labor and toil, and make sacrifices for any other kind of acquisition, but when it comes to great matters of spiritual growth and the priceless honors and blessings of spiritual inheritance, an entirely different notion prevails. These are expected to be given to us without effort, without exertion. We look for them to come upon us as the showers from Heaven. God has nowhere made any such promise. Spiritual blessings as well as temporal come through labor and earnest active exertion.
When we find one godly, pure-hearted living Christian man or woman, who has not become so through spiritual training and activity in Holy and upright living, then we will begin to think that there may be some other way of attaining to this high rank. The world has never yet given one such example. The good, the pure, and the holy men and women of this earth have all become so by using the means of God’s appointment, and in this way only which He has ordained. We shall be able to grow to the perfect stature of Christian manhood.
In the physical world, God has decreed that man should gain food and clothing, and health of body and mind by physical toil, by “the sweat of his face,” and the attempts to depart from this divine arrangement have always resulted in miserable and suicidal abortions. So likewise in the spiritual economy of God, spiritual health, vigor, and enjoyment are to be attained only by spiritual labor; by that spiritual exercise which God has given for the growth and complete development of every member of His kingdom.
This brings us to the proposition: Christianity is work. The constant attempt of the world is to avoid the reality of this truth, to invent some easier manner of reach.
THE GOSPEL ADVOCATE
ing Heaven than by the Heaven-appointed way of manfully and fearlessly, and patiently toiling to gain an inheritance in that goodly land. It is a thought indeed fearful, but at the same time the most honorable and dignifying to us as human creatures, that each of us is personally accountable to the Great Judge—that no man or woman can answer for us, but that each must stand or fall as he deserves.
It is a thought must ennobling to us, and the man or woman who has never realized it, is indeed an object of pity. It is this thought that has filled the hearts of the noblest and best of this earth, and inspired them with God in giving the Gospel of man’s redemption, linked it both by example and the plainest precepts with labor, toil and sacrifice.
What else is shown in the life of our Savior from the beginning of his mission to his final departure from earth, but constant labor, doing good from day to day, visiting the poor, the wretched, the outcasts, and pouring the oil of gladness, and peace, and hope, over their wounded, sorrowing and hopeless hearts. Wherever sickness, suffering and death are found, and there we find Him—the good physician healing and comforting.
In a word his life was but one continued sacrifice of which his death was but the finishing act. Look too at the lives of His followers through all their trials, hardships and labors, and say if you will that Christianity is not work. Take the example of a Peter, a Paul, or a Stephen and learn well the lesson which it teaches.
We fearlessly affirm, that any idea of the religion of Christ that does not give employment, labor and toil to followers of Christ, is a wretched mistake and unworthy of any respect. The religious world has run into all sorts of errors and departures from the truth, simply by forgetting that men must be saved by labor, and not by nicely fitted systems, or the unpracticable and unmeaning dogmas of men.
Every phase of the great apostasy has taken its rise from men forgetting that Christianity consisted in earnest, practical devotion and labor, and not in the belief of certain theories of divine existence and attributes and speculations about matters entirely devoid of all real bearing upon the life and character of man.
The great mistake has been in applying as tests of religious communion and fellowship an assent to matters wholly untouched in the Oracles of divine truth, instead of regarding Christian duty as a faithful active obedience to whatever God has required of us, in every relationship and position in life. While we may have done much in getting away from the mists and fogs of Babylon, there is yet a fearful amount of error in regard to what constitutes a real Christian life.
THE GOSPEL ADVOCATE
The lesson which the world has yet to learn in Christianity, is the practical one. This my brethren and sisters in the Gospel, is the lesson which we above all others need, and which we must have if we expect faithfully to maintain the noble stand we have taken before men. Herein is to be found the answer to our question, What is yet lacking? The best theory of religion in the world can never help us unless our daily life corresponds therewith.
Proud, and justly proud, as we may be of the progress we have made in learning the simple lessons of God’s truth, yet this is not enough. Indeed this is but the beginning of our work. It is but a start in the right direction. If here we stop and go no further, all that has been done will amount to but little. The Gospel of life comes to us not simply in precept and command, but clothed in living examples, teaching us that it is no barren system of doctrines and speculation, but a tangible practical reality. Such we must regard it if we would rightly appreciate its meaning.
The characters of faith, of trust, of devoted affection, of sacrifice, of meekness, of boldness, and every virtue and grace that are so beautifully portrayed in the lives of the many servants of God, are all given to teach us that the demands of Heaven are not difficult, but that men and women of like passions of ourselves have faithfully observed and been blessed in their obedience. The great need, then, is for us to follow their examples and give the world practical exemplification of the truths which we profess.
Shall I briefly call attention to something of the labor which constitutes the life of the Gospel? Is it necessary first of all that I should say to my brethren and sisters that we must be a Bible reading people? Surely one would say it is not possible that those whose especial claim is to take the Bible as their rule of Faith and Practice should be converted to read the word of God? Yet often we see what a fearful amount of ignorance prevails in reference to the simplest lessons of inspiration we feel that there is the deepest need for education. We cannot know too much of what has been given for our instruction. Without a thorough knowledge of the whole of God’s will concerning us, we will be constantly liable to stumble. Nothing has been given in vain, nor has anything been withheld necessary to our perfection in the Christian life, that the man of God may be perfect, thoroughly furnished with every good work.
Moreover Christians must be a praying people. The man or woman who attempts to brave the temptations of this life without prayer, constant, earnest and humble prayer, is indeed leaning upon a
THE GOSPEL ADVOCATE
Page 81
Broken staff and men meet with shame and ruin in such a course. If the Son of man found it necessary to spend much of his time in prayer, how can frail and erring mortals hope to be safe in neglecting it?
How deeply does the earnest Christian thank God for such a privilege as that of constantly drawing near in full confidence of acceptance with Him? The world I know is full of all sorts of religionists who never, either in public or private, in the family or the closet, think of asking God for a blessing or mercy, but such professors are the curse of the age, and are stumbling blocks to the spread of the truth.
But there is more than this required of us. Christianity is not a system of selfishness. It confines us not to the narrow work of striving to make good our own escape from eternal perdition. “Now abideth faith, hope, and love, these three, but the greatest of them is love,” says the Great apostle of the Nations. The “Greatest of these is Love.” Under this heavenly motto, cheered and encouraged by all the examples of the ancient worthies, what a field of noble toil is opened to us. With this principle of Christian love, animating our hearts, we go forth in a world filled with sin and crime, wretchedness and sorrow, affliction and misery. Our Master has said the poor you have always with you.
This mortal state is full of objects to call into active exertion every power of the living Christian’s heart; misery, woe, mourning, and death still fill the world. Widowhood and orphanage will still be found. No land is yet so blessed that these things are not the lot of mortals. Here is found the true sphere of Christian labor. Here is found work that ennobles and blesses in its performance. Here is that labor which above all things gives the surest confidence of the truth of the Gospel. Heartily and earnestly engaged in this heavenly work, we feel indeed that these pure and holy principles are not of man.
For he assured that the surest stay of Christian faith is to be found in the faithful discharge of its duties. If, then, we would, my brethren and sisters, make full proof of our work, perfect that which is lacking on our part, the way is plain. The burden of Christianity is light to us indeed when we bear it with glad hearts, cheerfully rejoicing in all of its requirements. With hearts overflowing with that love which brought a Savior to this earth and sent him to the “bodies of sorrow and suffering,” we can find always work enough to do.
No day possibly can pass that does not call for acts of kindness, deeds of mercy, words of encouragement, and acts of compassion and tears of sympathy. It is vain to bolster ourselves up in pride and turn away from these earnest demands. They make up the
THE GOSPEL ADVOCATE
very essence of holy, active, Christian life. If we neglect these, all is worthless, vain and idle. Let us then not only be earnest in contending for the Faith once delivered to the saints, but let us be equally determined in carrying out, and exemplifying fully the purity, the holiness, the unspottedness, the active, devoted goodwill and benevolence that characterizes this glorious mission of a Father’s love. Short of this we can be but a shame and blot upon our profession. But in fully walking in the commands of our Savior, we honor God and bless and benefit man.
W. L.
THE DUTY OF THE HOUR
We are no alarmists as those who know us best can well attest, but there are times when the Christian profession appears to be more fully important and demand still more earnest consideration. That such a time is the present few we apprehend will for a moment doubt. With the merely political bearings of the present condition of affairs we have lost little to do. Whether this boasted freedom of ours has in a few years degenerated into the most lawless recklessness and licentiousness—whether this so-called experiment of self-government is a humiliating failure and this proud fabric of national existence is to crumble and vanish and be remembered only as another spasmodic struggle of human power to give something of permanency to its creation; these and all such are questions with which we have nothing to do.
We do know, however, if our end as a nation is at hand, it is the work of our own God-forgetting and God-dishonoring folly and wickedness. It will be but the legitimate result of that mad spirit that sets at defiance justice and truth, spreads its influences of lawlessness and mischief into every department of life, destroying confidence, betraying trusts, and producing insubordination and disregard for all authority. For it is as true today as ever it was that “Righteousness exalteth a nation” and no people whose God is the Lord can be brought low.
But we propose to look at these matters briefly in a different light. What is the Christian’s true position in such times? We are but men and of course have more or less feelings and prejudices in common with others of God’s creatures; but there are fearful responsibilities attached to our position which the world appreciates not. I know in the mad excitement of the hour we may feel it to be our right to cast…
THE GOSPEL ADVOCATE
away from us every restraint, cut loose from every sacred obligation join the wild senseless rush of men who take counsel of their passions rather than their reason. I know that with many in times like these the words of the humble peace-loving Jesus have but little weight. They can talk of war and butchery and bloodshed with delight as if such things as these were of the “fruits of the spirit,” and were an emanation of that wisdom which is “pure, peaceable and gentle and easy to be entreated, full of mercy and good fruits.” Need I say to Christian men and women of today that the entire spirit of the teaching of the word of God is against all this course? Need I say that violence of every order by Christians is as plainly and clearly forbidden as any sin in the New Testament? God’s kingdom is a kingdom of peace, and its subjects are men of peace. No excitement, no wild frenzy about “our rights or our wrongs” can release us from the plain, forcible and explicit teachings of the Spirit. If the obligations and restraints of the Gospel only have power over us when there is no inducement to lead us astray, then Christianity is of no value to us whatever. If their power over us is not constant, perpetual and abiding, and even stronger as temptations are greater, our whole pretense of submission to Christ is a miserable mockery and farce.
You need not tell me that extraordinary emergencies justify a departure from the strict letter of the law, God’s government over his people covers the whole ground, and leaves no case unanswered both by its spirit and letter. Christianity does no half-finished work for us. It leads us not over the smooth, firm ground where the danger of our stumbling is less, and then turns us loose to try our own strength and expediencies amidst mires and quicksands; but to him or her who is willing to trust it, it becomes the surer stay as the perils thicken around. Away with every such notion of there being any condition of life where the plain, simple lessons of the Gospel fail, and are not sufficient for us. The men and women of faith have never yet been forsaken of the Almighty, and such is my confidence today my brethren and sisters, in His promises that I cannot believe that He will ever desert those who firmly rely upon his strength and trust in sincerity to his might. Though destruction and war and ruin may gather about us, as Christians full of faith we have but little to dread. I do not say that no earthly harm can befall us, but of one thing I am well assured and that is, that whether we live or die we shall be blessed abundantly and God and his cause be honored. In midst of troubles
THE GOSPEL ADVOCATE
and dangers no man or woman has the security of the faithful, humble Christian. No one can feel such perfect calmness and confidence, as the trusting servant of God can. Storms of disaster may come, ruin may rob us of earthly comforts and reliance, friends may forsake us in a trying hour, the monster Death may cut the dearest ties of the earth, and we may even feel his icy hand closing its clutch upon us; but amidst all this there is no terror to the Christian heart. Hope strengthened by faith looks beyond the dark gloom of the present to the radiant glories of Immortality. Our title to an inheritance incorruptible and unfading is still sure.
But there are some things at which I can not look without fear. There are in this present excitement matters of deep solicitude. While we have all confidence in the arm of almighty God to protect His servants, there is not that same confidence in frail humanity. Our fear is, that there may be many who cannot stand the trials of the hour. God, we know, is faithful and forgets not His promises. All times and seasons are to Him alike and His love knows no “ebb and flow.”
But the great question with us, my brethren and sisters, is: can we stand unmoved and unshaken, faithful in our own loyalty to Heaven’s King? Can we rise above our passions, our prejudices and even our worldly interests, subject all to the control of the pure teachings of our Savior? This is the hard trial, and here is where we have cause for real fear. Would to God that no soldier of the cross would prove a traitor to his Master. Would to God that we could hope that no new recruit or veteran in Heaven’s army will be found fighting valiantly for the Devil—that none who should have on the “breastplate of righteousness,” “the shield of faith,” “the helmet of salvation” and “the sword of the Spirit” will ever be found with implements of butchery for the carnage of the battlefield.
I ground for such confidence as this in my brethren, I would have no concern in seeing this present order of things swept from existence, I would feel that God would be honored in the fidelity of His people more than enough to compensate all the loss that might follow. But have we this assurance? This confidence in the steadfastness of our brethren and sisters. While we rejoice to know that the great mass of them are disposed to be considerate, and nowhere have they presented such a pitiable spectacle as that given by a Sectarian Association in offering its services and pledging its support to any measures of violence that might be dictated by the passions of a godless assembly.
We have still fear that some cannot stand firm, but will be carried…
THE GOSPEL ADVOCATE
Page 85
Away with the tide and be found faithless to the high honor of being servants of the Prince of Peace.
As poorly as many croaking spirits among us may be disposed to estimate our position and influence, I have not the least hesitancy in declaring that the Disciples of Christ in these United States have today more power for peace than all sectarianism combined. The religious parties instead of uniting in bonds of fraternity and good will the different sections, have long since been themselves torn into sectional partizanship of the bitterest grade and have contributed largely to the present distraction. Beyond the circle of a pitiable clique in the Northwest, our brethren are still united and must remain so as long as they are content to gather faithfully to the simple order of Reason and permit the churches to do their own work as appointed of God. Attempts at consolidation alone can give any place for division.
We have but one question then to ask. Shall we, occupying this proud position in which we can not only honor God by a life of unswerving fidelity as his servants, but also in so acting do much to preserve our country and avert the calamities of war and ruin, desert in one hour of madness all that we should hold sacred and add to the violence of those who feel no restraints? Nothing is clearer to my mind than our duty as Christians. Shall we do it faithfully and fearlessly and leave the consequences with God?
W. L.
CHURCH OFFICIALS
Bno. F.—You are entitled to the gratitude of the wide spread brotherhood, for your lucid, cogent, and to my mind, satisfactory exposition of Church Officials, etc. Will you convert this discourse into tract form? It is nearly so, in this number of the “Advocate.” But did you issue any extra number for general circulation? (Yes. W. L.) There has been more corn of man speculation, carried to this mill of church organization, and more barn of human abstraction derived therefrom, than would feed a thousand prodigals!
But, with the simplification of the Bible, what is to be the fate of will-worship, idolatry, and magic, sorcery, necromancy, exorcism, spirit rapping, priest-craft, generally? Surely, the plain, simple Gospel leads us to renounce all allegiance to man’s philosophy and hold to the religion of Christ:—Whether Pontifical, Episcopal, or Canonical.
THE GOSPEL ADVOCATE
The Bible admits not into its nomenclature, or vocabularly—Primates, Archbishops, or Priests, Deans, Prebendaries, or Canons, Pontiff, or Cardinal—not even Reverends—It has no Monk, Friar, Nuns, Lay-brothers or Mendicants, no Carmelites or Campbellites. No Matins or Vespers, no Eucharist or christening; no pouring or sprinkling for baptism; no ropy or pyx, or pyctronist; no tiara, triple crown or crosier, no Etuer. These are all found in the chapter of Apostacy, and is inside of the territory of him, who sits in the Temple of God, and pays loyalty to his Brimstone Majesty! From such, the Christian must turn away.
Most beautifully has the pious, indefatigable, and clear headed Craig, of the “B. A.” said, “That the past and the future are two semi-circles, and time present is the point where these two meet, and form one boundless, measureless, endless, continuous Eternity.” Then let us trust in God, “and keep your powder dry.”
Bro. F. are there any prophecies which find their fulfillment in the present upheavings of political society, but Trans and Cis-Atlantic? Where is brother “McCorde of prophetic ken? Rome begins to tremble on her Seven Hills, while the Nations of Europe are prying into political events as they pass!
It may be, that the era has come, in which God intends to “shake the powers of Earth and Heaven”—both State and Church. Gathalidi is abroad! But, Infidels dream not, that God topples down dynasties and blots out Empires. “Let me say to the Church, look well to it, that all the religious articles entered upon your invoice, have the seal of the King upon them—the sign-manual of the universal Lord.
The world and the church have been slumbering o’er seas of subterranean flames! God has waited in mercy, but the nations have repented not! God has a controversy with Israel, and as His long administered mercies have failed to bring man to his foot-stool, He may now unchain the thunderbolts of his vengeance, and the wail of war, and all its dire consequences, may roll through the Earth! “Watchman what of the night?”
JAS. A. BUTLER
FAREWELL TO THE YEAR 1860: WITH VARIATIONS.
Dear F.—May not 1861 be made glad at the triumphs of the Cross, and the eternal hush of political discord? And may the “Gospel Advocate” pursue the even tenor of its way, to the peaceful and…
THE GOSPEL ADVOCATE
pious homes of thousands.
And may peace and concord dwell among the household of faith.
And may the Christian’s future be an improvement on the past, remembering, “that he who does the best his circumstances will allow, does well, acts nobly; Angels can do no more.”
“Ye golden lamps of heaven, farewell,
With all your feeble light!
Farewell thou ever changing moon,
Pale Empress of the night!
And thou resplendent orb of day,
In brighter flames arrayed,
My soul which springs beyond the spheres,
No more demands its aid.
Ye stars are but the shining dust,
Of my divine abode,
The pavements of those Heavenly Courts,
Where I shall reign with God!”
The Assyrian Empire changed into the Medo Persian, this into the Greek, and the Greek into Roman, and all yielded to the uprising of Messiah’s Kingdom.
And may Zion’s friends shove this kingdom forward, till the Angel’s voice shall be heard.
“Time shall be no more.”
Bro. Farming, when I opened the last number of the “Advocate,” there stood Taylor, Trutt, Billingsly, King, and Wallace, etc.; and Gulll Fork, Harlan, Fayette; persons and architects, the mention of whose names, by the magic power of association, sent a mingled emotion through my soul, which demanded the dew of the soul (tears) to extinguish the flames.
And, I thought to myself, this is Camp-meeting religion! If Manire, Hackworth, and Ursery had been enrolled in this nonnatural list, then might I have shouted!
May Heaven be the Atrium of the faithful.
Lord Bacon said, “That it was the business of philosophy to make plain cases of puzzles, and not puzzles of plain cases.”
Well, it puzzles me to know, why Collinsworth, and a few others, “who ran well for a season,” should have left the Jerusalem track, for Rome’s thorny road!
I cannot solve this puzzle, and therefore, am no philosopher.
But I know one who can, and therefore, wait for the solution, wait the Grand Assize.
Bro. Robt. Graham, and the old Ox, J. J. Trott will be here soon, wending their way to Ga., etc.
I may accompany them.
There is one star, in the latitude of Albany, which I desire to see, ere it goes…
THE GOSPEL ADVOCATE
Down into that death-dark eclipse, to be obscured till morn shall break!
I allude to dear sister Robert, who was separated from Baptist that
dom, 1836, for preferring Jerusalem to Rome! And amid the thunder-
tones of sectarian opposition, she has stood firm in the gateway of
Zion, doing battle for the Lord.
“Ye shall chase a thousand.”
Bro. Graham has recently added to Heaven’s list 122, at two points.
Bro. Meng is well received in our midst—He is also a graduate of
Bethany. Should Bethany die tomorrow, she would leave behind,
mementoes of her useful life, till time shall end.
“Give to Caesar the things which belong to Caesar,” and to Bethany her full heed.
If universal charity prevailed, Heaven would be a field and Hell a force.
It is Heaven begun to witness true unity and peace which now characterize Zion’s children.
“My peace give I unto you, not as the world giveth give I.”
The world gives, as the boy gave.
Brother, said Willie, “I gave my knife to Tow,” “That is right child, we should be kind.”
“Yes, but stop,” exclaimed Willie, “I gave it for one worth two of mine!”
We need a good spiritual chemist to analyze the churches, and determine the amount of the pure.
There is alloy somewhere.
The metal must be tried by fire.
Human wisdom, as displayed in human legislation, has proved a failure!
“Divided we fall.”
This is a favorable time to plead the Gospel as the power of God, and the unity of the church, as an item of this power.
The history of man is the history of sin, and the first born man was the first murderer!
Cain was his name.
And, well for the world, had Abel’s been the last fratricidal case!
The Cain family has increased.
“God has erected an immovable platform on the Messiahship, which, taking its summit in the splendors of glorification, was to shine more gorgeously than the mosaic of the universe inlaid with gems, with golden tablets, and adamantine spheres.”
This is the Christian platform, which will stand when Kingdoms and Republics of Earth shall have stamped their folly upon the pages of time, and fully tested the weakness of finite man.
True, human reason is competent to act upon the testimony of the Bible; that is to adjudge of the legitimate proofs of the case, but not competent to judge what is proper for God to reveal.
Not to observe this law of reason is the perpetual mistake of infidelity.
Let me close the rambles, with a
Eulogy to Truth.
THE GOSPEL ADVOCATE
“Truth is a sword for conquest made,
Keen the edge and strong the blade.”
I must append a note. I heard, a few days since, an “Oxford Graduate,” in the shape and size of a Cumberland preacher. And all the time he talked I thought—and among my musings, Esop came up. Said Esop, in his fable: “The butcher sold the sheep to the lords of the city, but offered the head to the wolf! The wolf examined it most minutely, and then observed to the vendor, it is a pretty thing, but the lamb has no brains!”
Many of our pulpit efforts are pretty things—and some of them are as cold as Alpine Mountains wrapped in everlasting snow!
Fare thee well.
J. A. BUTLER.
SECTARIANISM AND ITS FRUITS
Sectarianism is now, has always been, and ever will be the ruin of its votaries. The following of men in preference to God is, I believe, a good English definition of Sectarianism. The word sect is from the Latin word “seco,” which means “to cut off, to separate.” Man being displeased with the kingdom of heaven, or the congregation of God, cuts himself off; he then becomes a Sectarian in his belief, and hence formed new rules, gave new doctrine and by so doing created Sectarianism.
But what are its predominant fruits? A good tree cannot bring forth bad fruit, any more than can an evil tree produce good fruit. If then the tree of sectarianism is good, so also are its fruits; if evil, then we need look for nothing but “sour crabs.”
But how to judge of the genuineness of the fruit may be difficult to those who only look at the fruit without putting on their spectacles and then peeling some of the fruit and tasting of it, or at least cutting into the seed to see how much real apple and how much peeling, core and seeds it contains.
Indeed some of the sectarian trees are very tall and full of long branches which teem with luscious looking apples, but woe to those who tarry under the tree’s shade, and eat its fruits. Such are poisoned; many such never will, or rarely do, eat of the fruit of the good tree. Bite but one crab and your mouth is all puckered against the good fruit’s sweet taste. So in religion, eat one apple of sectarianism, and you are prepared to reject the good fruit of the…
THE GOSPEL ADVOCATE
word, and also the word itself. But what has sectarianism done for the world? It crucified the Lord of glory, it beheaded John the Immersor, (and submitted John the Baptist in English) it stoned Stephen and whipped Paul; it scattered the disciples from Jerusalem, and imprisoned the heralds of the cross; it caused dissensions at Corinth, and bickerings at Rome. In fact, all the contentions among the ancient Christians started from men who cut themselves loose from the teaching of the Apostles and set up for themselves.
Here we stop and look at Old Mother Rome. She has borne wonderful fruit. She has divided kingdoms, and rent asunder local governments; she has pulled down monarchies and built up papalism; she has imprisoned saints and beheaded the innocent; she has made war on the righteous and defended the wicked; she has commanded kings and ruled emperors; she has burned the Bible and set up her own decrees; and last of all she has blasphemed against God and been a cancer to humanity.
And what of Lutheranism? Alas! for Luther he was raised on a sour crab-apple and his good mouth never could properly speak the law Oracles, though it seems he tried. He organized and was rent asunder by his own teaching and that of Zwingli upon what was called the eucharist; they dissented, the Pope oppressed and civil war ensued.
And what of Calvinism? Its author was a wise man in many things, but he could not prove his co-equal to live unless he would eat the fruit of his tree. But yet his teaching spread itself over a great part of Europe, imprisoning its opposers and stultifying its followers; it prospered under John Knox and declined under Wesley.
What shall we say of sectarianism in America? It seems that all the other habitable globe had been visited by sectarianism and its ruins, but no one had been over to America until a late day in the history of the world. And when discovered by Columbus, there were the wild men of the woods, the offspring of some perilous. And who do we first find on their way to this new world? The puritans fled from persecution and established in America, and then banished Roger Williams because he thought differently from them. They produced but little sweet and mellow fruit.
But of all the thrifty branches of Rome, none have grown taller, thicker, broader, and more fruitful than the Methodist tree or limb of the tree. John Wesley commenced digging about the old Roman tree, and he did intend to prune the lower limb on that tree, I mean the Episcopal, but in so doing he only caused the knol which was left after trimming to send forth fourteen or fifteen sprouts. Well he and others managed.
THE GOSPEL ADVOCATE
Page 91
To set out a sprout in the fertile America which has grown wonderfully. And what has it done? It has formed classes and made circuit meetings; it has made elders and created quarterly meetings; it has ordained bishops and formed conferences; it has proselyted the rich and the poor, the bond and the free; it has established Sunday schools and supplied the books; it has its book concern and its thousands of peddlers who are scattering the fictions, the conversions and the ten thousand different books adapted to suit the understanding of the millions in order to convert them to their party; it has divided into North and South, Slavery and anti-Slavery; it has created hating hatred between the two great sections of this once happy country; it has divided itself into some dozen parts. It has closed down against the truth and admitted gross error; its heralds have cried “Mourn” and spurned not the truth; they have misrepresented, misquoted and miserably perverted God’s word and those who obey it, and finally the Methodists have created divisions in religion, in politics, in reverence for the Omnics of God, and in fact they have shed an immense quantity of sour fruit.
They look to the General Conference not to Paul and Peter—to the preacher and not the Bible—excite the passions, not the reason of man. The Presbyterians have done fully as well as the Methodists in proportion to the length of their limb in bearing sour fruit, the last of which was a little withered fall apple without much of anything in it, save its wretched bitterness and miserable putrishness. Those who are so unfortunate as through mistake to eat one of these little Cumberland crabs are not likely ever again to relish good fruit though some do.
The Baptists are prolific too, their fruit is nearly all “Surnamed.” Now what is the matter with the religious world? Simply this, they follow man and reject God—they are sectarians—they have an opinion or ism more than the truth of God, they are led by their own spirit in place of the Holy Spirit—their own books and not God’s book. And hence men are made infidels, deists, atheists, universalists, and sectarianism has its influences in the political world and if not stopped by the mighty hand of God will ruin any people.
Why then do not men subscribe to Christianity? Its fruit is all good, the tree is sound and pure, its fruit is so, it creates good feelings to all and subjection to God; it stops wars and gives bread to the hungry; it gives ease to the soul and dignity to the body; it gives salvation here and redemption there. Finally it has God for its author, Christ for its mediator and sinful men for its object.
Who then will be first to renounce sectarianism and embrace Christianity?
J. K. SPENCER
THE GOSPEL ADVOCATE
THEODOSIA-BAPTIST CONSISTENCY
Bao. Lmsct,~m
I have just read the first volume of “Theodosia Ernest, or the Heroine of Faith,” a work issued, you remember, in 1856, by the Baptist Southwestern Publishing House, Nashville, Tenn. While I have no disposition to attempt a formal review of the work at this late hour, it has occurred to me that a few suggestions in reference to it might not be altogether without profit or interest to the readers of the Gospel Advocate.
There is much in this volume to commend. It teaches that “the doctrines and commandments of men” must be rejected, and that the Bible must be studied as the only infallible standard of truth. It contains a triumphant vindication of the authority of the Scriptures, against all theories and speculations of men, maintaining that the Bible is a gift and certain guide in matters of religion. But notwithstanding all this, it sanctions views and practices among the Baptists, as unauthorized as infant sprinkling itself.
Theodosia, the heroine of the story, is represented as rigidly requiring authority from the divine word for every item of faith and practice. She had been for years a member of the Presbyterian Church, but became convinced that she had been mis-taught in reference to the action and proper subject of baptism; yet she manifests no concern in reference to the design of the institution—a subject she was as little likely to have studied as either of the others. She loses all confidence in the teaching of the Presbyterian Church on the subject of baptism, so far as action and subject are concerned, yet she is perfectly easy in regard to the genuineness and scriptural character of her confession—her salvation from sin—without baptism, which rested for its validity upon the same infallible authority. She is forced to the conclusion that she must be immersed, and joins the Baptist Church, yet it does not occur to her to inquire whether there is any authority in the Scriptures for a Baptist Church.
Presenting herself before the church as a candidate for baptism, she is required to relate an “experience of grace”—a “Christian experience”—as a test of her fitness for the reception of the ordinance; and she proceeds to give such an experience, taking it for granted that this Baptist usage is sanctioned by Scriptural precept or Apostolic example. And when she had finished the relation of the “Christian experience” she had enjoyed, for so many years, outside of the church, it was moved, and carried by a vote of the brethren, that she be admitted to baptism, and received into the church; and this she assents to implicitly, not thinking to inquire.
THE GOSPEL ADVOCATE
Whether persons anciently were permitted to obey the Lord upon a simple confession of their faith in Jesus, or whether this glorious privilege depended upon the vote of a majority of the brethren of a Baptist church.
The argument in favor of close communion is forcible and conclusive. The whole subject may be briefly presented in three following syllogisms:
- No one has been baptized who has not been immersed;
A majority of Pedo-baptists have not been immersed; therefore they have not been baptized. - No one is a member of Christ’s Church, unless he has been baptized;
A majority of Pedo-baptists have not been baptized; therefore they are not members of Christ’s Church. - No one has a right to the Lord’s table who is not a member of Christ’s Church;
A majority of Pedo-baptists are not members of Christ’s Church; therefore they have no right to the Lord’s table.
All these conclusions follow legitimately from their premises, and the truth of those premises is fully sustained by the Scriptures. The Baptists are right, therefore, in the position that unimmersed persons have no right to partake of the Lord’s Supper.
But whilst this is true, whilst they insist most strenuously upon the truth of their conclusions and the consistency of their practice, it is also true that they have not the courage to avow the legitimate consequences of their own teaching. If the conclusions above stated are correct, then the following argument must be equally faultless and conclusive:
No one is a Christian who is not a member of Christ’s Church.
A majority of Pedo-baptists are not members of Christ’s Church;
Therefore, they are not Christians.
Now the fear of being considered illiberal or intolerant deters the Baptists from avowing the truth of this conclusion, which follows legitimately from their premises; and they attempt to evade it by resorting to that old, unscriptural, and senseless quibble, which sets forth that there are two churches of Christ on earth, one visible and the other invisible. All unimmersed persons belonging to the evangelical sects, they admit to be members of the invisible church by faith alone, and therefore they are Christians? They have obtained the “pearl of great price,” the remission of sins; are “justified, sanctified, saved” by the blood of Christ; are adopted into his invisible and mystical…
THE GOSPEL ADVOCATE
body, and made heirs of eternal life; Yet they have no right to commemorate the great fact upon which their enjoyment of these blessings rests, by partaking of the visible and sensible emblems of the body and blood of Christ!
Tell me, Baptists—ye who so confidently assert that you have the authority of the word of God for every article of your faith and every item of your practice—tell me, where in the Scriptures do you find authority for two churches of Christ, the visible and the invisible? If it is there, you can easily point it out; if it is not there, then all your proclamations of implicit submission to the authority of the divine word are utterly worthless.
But suppose, for argument’s sake, we admit your plan of a visible and an invisible church, it follows that they are two very distinct establishments, since, according to your own admission, the conditions of entrance into them are very different. Tell me, then, which stands preeminent? To which did Jesus have reference when he said, “On this rock I will build my church?” And what becomes of the Apostle Paul’s declaration that “there is one body,” as well as “one baptism?” Notwithstanding this declaration, you can still maintain that there are two bodies, or churches, with what propriety can you object to the teaching of your indefinable brethren, when, with a like disregard for the authority of the Scriptures, they assert that there are three baptisms, equally valid, sprinkling, pouring, immersion?
Baptists of the Nineteenth Century, why not come up boldly to the advocacy of the whole truth, and maintain that there is one church—the Church of Christ—on the earth; that the essential prerequisites to membership in that church are faith, repentance, and baptism for remission of sins, as the Scriptures teach; and that all who have not complied with these conditions, whatever may be their pretensions, and whatever character they may have for goodness and piety, are not members of that church?
Come out, we exhort you, like true soldiers of the cross, renounce all fellowship for unbaptized sectarianism, renounce your own unauthorized, sectarian name and unscriptural practices, and dare to be Christians. Do these things manfully and in the fear of God, and take the consequences.
PILGRIM.
Selma, Ala., Jan. 15, 1861.
THE GOSPEL ADVOCATE
95
DEAR BRETHREN:
You ask in the November No. of the Advocate, is the Baptism of any one professing to have experienced regeneration and remission of sins, obedience to Christ?
I answer emphatically: No. Such a precedent would ignore the Law of pardon. If baptism is for the remission of sins, and is an item of the last will and testament of the great Lawgiver, and if a man can obtain pardon without obedience to it, is the law not ignored? Then what is he baptized for?
“Why,” says one, “to get into Christ.” But stop, are we not said to be baptized into Christ for remission of sins? Is it not in Christ we are pardoned? Yes. Are we not to be blessed in the promised Seed? Yes, certainly. Then if we are pardoned in Christ without baptism, and then are baptized into him twice, who is prepared for this?
Paul says, Rom. viii. 2. “For the law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death.” Where was he made free? In Christ. How did he get into Christ? Gal. iii. 27. “For as many of you, as have been baptized into Christ have put on Christ.” We see then they put on Christ by being baptized into him; and it was in Christ Paul declared he was made free.
Is this not conclusive? If he was pardoned on his way to Damascus, as some suppose, why was he commanded by Ananias to arise and be baptized and wash away his sins, calling on the name of the Lord? If they were already forgiven? Furthermore, was the Jew pardoned until he made the offering the law required? The law directed precisely what should be done for remission.
But suppose, the Jew had claimed pardon without having made the offering as the law directed, and then have made the offering for a different purpose from what the law prescribed, would that have been obedience? Then I would ask, if a man was to claim pardon and regeneration without baptism, would his baptism be obedience? If this is answered in the affirmative, what then is he baptized for? If he is pardoned and regenerated without baptism, he is in Christ without it, and then what is it for? Paul says, Heb. v. 9, “Christ became the author of eternal salvation unto all them that obey Him.”
I will now propound a question for your consideration. Can any one obey from the heart a command that he does not believe to be essential to his salvation?
Your brother in the truth,
J. S. ROBERTSON
Okolona, Clark county, Ark., Jan. 15, 1861.
THE GOSPEL ADVOCATE
OBITUARIES
Dear Brethren:
Our beloved brother and father Henry Dean is no more. He died on the eighteenth of September last. He attended the county Fair at Shelbyville during the day to all appearances in usual good health till about four o’clock in the evening when he was taken with a fit of Apoplexy, to which he had been subject for a few years. He started for home but died in his buggy before reaching the public square.
I did not see him from ten o’clock in the morning till I beheld him a lifeless corpse. His last words to me were, “I will meet you this evening time enough to go home,” but alas, when I saw him again his spirit had fled, not a single member of his family was present to see his last moments. The deceased has long lived a devoted Christian and died in the full assurance of a blessed immortality beyond the grave. He moved from the State of South Carolina to this some thirty-four years ago and died at the age of sixty-six years and some months. In his death, the church has lost one of its most devoted members and the county one of its best citizens, one loved and respected by all who knew him, always ready to help the distressed and needy.
Dear brethren, to you who have long known the deceased, it is needless for me to write.
Yours as ever,
J. T. MEDEARIS
Flat Creek, Bedford County, Tenn., Jan. 6, 1861.
Bro. Lipscomb:
After an illness of six months, my dear wife died on the 7th inst. (Jan.) She was thirty-five years and six months old, and had been a member of the church since 1844. She leaves two daughters and a son four years old to my care. Her parents, brothers, and sisters are all members of the church of Christ. She lived and died strong in the faith of the Gospel of the Son of God. Many friends, and brethren and sisters mourn her loss.
Your brother in the Lord,
J. S. WATKINS
Mason Grove, Tenn.