The Gospel Advocate – April 1861

by

THE GOSPEL ADVOCATE

T. Fanning and W. Lipscomb, Editors.

VOL. VII
NASHVILLE, APRIL, 1861
NO. 4

HAS A SINNER A RIGHT TO PRAY?

This question has been once and again presented to us, and often put upon our file of queries, with full intentional purpose to respond. But by some means, it has been deferred until now. Indeed, it is a curious question in this latitude and this age of Christendom. But it seems that some of our contemporaries, perplexed by what they call the right of addressing God, with or without a mediator or intercessor, in their own right, as Theists or Deists, are so incompetent to decide the question as to urge it upon our attention, and in one or two instances to remind us of a promise or a purpose on our part to give our views, in defunct, upon this all-engrossing question.

But if no sinner has the right, privilege or honor to pray to God, of course, no man has the right, for all men are sinners. No sinner, however, in his own right, or by mediator, can acceptably approach God and have a favorable audience in prayer, or praise, or thanksgiving. “He that comes to God” in prayer, or praise, or thanksgiving must first believe that God exists and is approachable, and is a rewarder of all them who diligently seek him in the appointed way.

And now, in the Christian age we have one and only one mediator between God and man. And blessed be God the Father, he is “the man Christ Jesus!”

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None but citizens of any country have the absolute or inherent right of petition to its government. This is true in Christ’s Kingdom as in all other kingdoms on earth. Hence the Lord taught his disciples “to ask, to seek, and even to knock at the door of mercy, with the assurance that it shall be opened to them.” Every man, therefore, who has heard the overtures of Divine philanthropy, and sacredly desires, is commanded to ask, seek, and even to knock at the door of Divine mercy, with the assurance that it shall be opened to him.

Paul prayed before he was baptized and was not only heard but accepted and answered. True, he was in a state of preparation, securing himself to the Lord, which he did at the earliest opportunity. Those who know not what they should do, and believe in the person and mission of the Lord Jesus Christ, may as lawfully and with full allegiance in their hearts, ask the Lord what they should do, as Paul of Tarsus did; and doing this in faith of the person and mission of Jesus of Nazareth, will, no doubt, be answered and directed in the way they should choose.

Pedobaptists baptize or ransize infants, whether idiots or compus mentis. And this too, as Papists do, on the vows and promises of their parents who they virtually recognize as God-fathers and God-mothers. And to consecrate the whole, the administrator is wont to say to the parents on such occasions, “Remember the vows of God.”

Our quondam friend N. L. Rice, D. D., in his Presbyterian Expositor, ever mindful of his disastrous encounter in Lexington, Ky., is still with his usual self-complacency, exposing “Campbellism and prayer,” and a new bantling which he has christened “Campbellism Baptism.” If he does not abate his furor, he may superinduce a calamitous tetanus—commonly called Locked Jaw, the consequences of which may be fatal. Indeed he has been seriously indisposed ever since his Lexington disaster, and I cannot think that either his friend Brown or himself will ever resume that florid complexion, or regain that self-complacency which they incidentally enjoyed. True comfort and consolation his sympathizing fraternity have given to him no less than two monumental D’s, so potent as to translate him even to Chicago.

And now he has undertaken to renew the war by mooting another question touching the right of aliens to pray for naturalization. He will in this, he thinks, throw so much dust in the eyes of his special…

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friends that they will not be able to see his nakedness in the issues of that to him disastrous event. Our true and real position on that subject is simply that “The just shall live by faith” in the person and mission of the Lord Jesus; “it is impossible to please God.” He that comes to God, as a suppliant, must, in order to his gracious acceptance, first believe that he exists and that he is a rewarder of them who diligently or earnestly seek him. This is the only preliminary condition of acceptance. Faith, issuing in repentance, is the only condition of a sinner’s acceptance with God and this faith comes by the instrumentality of hearing, and this hearing comes from God’s speaking to us by and through the Holy Spirit. The order is as simple as the order of the creation drama: God speaks before he is heard; he is heard before faith is cherished in his word—faith in his word induces repentance; this culminates in reformation of life, and this culminates in eternal life. It is grace first, and last. Thus God gives grace and glory, and will withhold no good thing that walk in harmony with the motives which his grace imparts.

There is nothing within the area of human reason or of human aspiration, enjoyment, action, simple, more rational, more eligible, more desirable, more Godlike, more befitting, more worthy of God to be the author of it, or more worthy, beautifying of man to be the subject and object of it than the glorious gospel of the grace of God. Hence the zeal, the devotion, the consecration of those holy and happy men who first received it and consecrated all their powers to the proclamation of it, in its original purity and simplicity.

A. C.

RESPECTFUL SUGGESTIONS IN REFERENCE TO SOME OF BROTHER CAMPBELL’S VIEWS ON PRAYER AND SPECULATIONS IN GENERAL

Very often within a few years past we have been earnestly urged by brethren in various sections, to discuss more fully the right of aliens, to ask for “the children’s bread,” but since our review of President Milligan’s teaching on the subject, we have thought it best to say but little. There is such sensitiveness amongst the brethren regarding even minor differences, and we have been so extremely embarrassed in controversies with speculators that, were we governed by our anxieties for quiet, we should never object to anything spoken or written.

However, the essay of our esteemed brother Campbell upon the right of a sinner to pray, appeared in the February Harbinger, we felt ourselves hedged in, and what was our right and duty, we have scarcely yet been able to determine. From our first impulse,

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We were disposed to write a private letter to Brethren Campbell, Errett, and others, and say to them plainly and kindly, that many good brethren are not prepared for such things; but upon the second sober thought, we could see no right in us to address our brethren in so confidential a manner; and finally, it seemed to us, in view of the fact that the sentiments of the Harbinger were certainly well matured, public property and intended to end the controversy on a vexed question, to say to our co-laborers, in a glorious work, brethren, you bring strange things to our ears, and such as we cannot receive with pure qualifications.

Unfortunately for us, and the cause, our notices heretofore of doubtful doctrines in the Harbinger, as in the case of Messrs. Russell, Richardson, Carnahan, and others, have been construed, even by Bro. Campbell, into personal and unauthorized attacks upon men quite sound in the faith as ourselves. Time, to be sure, has proved that we were not hasty, and by no means disrespectful to any one really entitled to Christian esteem. Yet, it is with extreme reluctance, we file an objection against the teaching of our beloved brethren; still we see no alternative, but to tell them through our usual medium of religious teaching, in the manner prescribed in the New Testament, that we consider some of the positions of brother Campbell, well calculated to involve us in unnecessary and hurtful controversies.

We will not attempt to account for the things we consider strange, and we rejoice to admit, that, in our humble judgment, Bro. Alexander Campbell, has written more to the purpose, and done more to enlighten the present age, than any other living author. Yet we are all mortal, and it is said to be the office of mortality, to err. It is almost extraordinary for one to write so much, with so few exceptions. We are also conscious, that the slightest intimations of mistake on his part, is well calculated to weaken confidence in his great labor.

We would much prefer any other man on earth would err, and we pray God that as he passes into the evening of his great manhood, he may do nothing in the least calculated to throw a shade over a labor, for which, any uninspired man on earth might justly be proud. But on several occasions in life, for want, as he once suggested to us, of suitable advisers, inaccuracies have appeared most annoying in their tendency. Had the brethren thirty years ago for instance, entered their solemn protest against the unguarded use of the word “regeneration,” in connection with baptism, what a world of difficulty might have been avoided; but no one would speak, and the fatal results many have most sensibly felt.

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With these remarks, we feel that we owe it to God, to our brethren and ourselves, to examine the subject before us with the utmost freedom and confidence, that no one will be offended or injured, but all concerned might profit. Should we become satisfied that it is improper to discuss matters of difference with our brethren and fellow pilgrims of earth, we shall cease from writing, at least with regard to religious subjects. But we cannot bring ourselves to the fearful conclusion that the Editors of the Harbinger and the brethren generally, will not allow us the Christian privilege of calling attention to a few points in the essay before us, which we think most likely to “gender” strife amongst the saints:

  1. Brother Campbell sets out with the declaration: “But if no sinner has the right, privilege or honor to pray to God, of course no man has the right, for all men are sinners.”

The truth of this conclusion, perhaps, no one will deny; but our beloved brother must not forget some of the forms of fallacy arising from the ambiguity of the middle term. The word “sinner” is here used equivocally, and at first blush, evinces the unsoundness of the argument. All men, it is true, may confess themselves “miserable sinners” but it is still true, that in the Bible there are at least two classes of persons—saints and sinners; and they stand in quite different relations to God. The controversy is with reference to the Scriptural right of men of the world, those without hope and without God in the world, asking for pardon and the blessings of a kingdom, into which they have not entered, and which they refuse to enter, till they can have the evidence of acceptance, in answer to their prayers. The denominations understand their position on this matter, and we are truly sorry to see a proposition of such moment, stated by Bro. Campbell, in so equivocal a manner. For thirty years the controversy has been, should not sinners seek, what our partisan friends call religion, by mourning, agonizing, praying, etc., in the altar, at the seekers’ bench, in the closet, in the grove, or elsewhere, before obeying from the heart that form of doctrine which God has ordained in baptism. We have believed and taught that no one has a right to ask the Lord for the spirit of adoption, the evidence of citizenship, the remission of sins, or any single blessing peculiar to the kingdom of heaven, before he submits to Christ.

Presbyterians, Methodists, and Baptists, on the contrary, teach that worldlings must pray to God for pardon and have the evidence, by a direct communication of the Holy Spirit, of acceptance, and then, being saved, it is at their option, to which division…

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of the church they shall join,” and indeed, it is allowed that insomuch as they can, and must be pardoned and saved before they come to obedience or to the church, and independently of the church, they can go to heaven without regard to the body of Christ or its ordinances.

We have said, “nay.” No man has the promise of eternal life who does not first of all trust the Lord with all his heart, renounce all evil, and come to God confessing his sins in the baptism by which the penitent believer alone can be translated from the world into the church; he made him heir of God and a joint heir of the Lord Jesus Christ.

We have said to all who refuse this obedience, it is vain to say Lord, Lord; but to such as yield their hearts, souls, and bodies to Christ, we have said, you have a right, through the name of Christ, to pray to God for his spiritual blessings; but to another we have said, they have not acknowledged the name of Christ, they have refused him as their Mediator, and therefore, they have no authority to pray to God. “He that turns away his ear from the law, even his prayer is an abomination.” Solomon: If we have been wrong on this subject, we ought to know it, and renounce the error; but if we have stumbled here, our pleadings for so many years prove a solemn farce, and we must now appear most ridiculous in the eyes of all sensible persons. Show us that “sinners” indiscriminately, without acknowledging the authority of Christ in baptism, have the Scriptural right as Brother Campbell seems to argue, to offer acceptable prayers, and our shame will be complete. Bro. Campbell cannot mean what he says. No doubt he will explain this to the satisfaction of the brethren.

2nd. Again he says: “Paul prayed before he was baptized, and was not only heard but accepted and answered. Those who know not what they should do, and yet believe in the person and mission of the Lord Jesus the Christ, may lawfully and with allegiance in their hearts, ask the Lord what they should do, as Saul of Tarsus did; and doing this in the faith of the person and mission of Jesus of Nazareth, will, no doubt, be answered and directed in the way which they should choose.”

Again, Bro. Campbell says, “He that comes to God as a suppliant, must, in order to his gracious acceptance, first believe that he exists and that he is a rewarder of them who diligently or earnestly seek him.” This is the only preliminary condition to acceptance.

We are really grieved at heart, to see such things from the pen of Bro. Alexander Campbell. “When but a youth, this great man of God, first taught us as he has done a thousand times since, that the

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Lord Jesus did not and could not answer Saul’s petition. The honor he said, the Lord had given to his servants, and therefore, the Saviour said, “Go into the city, and there it shall be told thee what thou must do.” In what sense was Saul “accepted” before his obedience? Is one accepted, pardoned, who merely believes and desires to flee the wrath to come? To think of one accepted of God while in his sins is to us a contradiction in terms, and we are sure that Saul was afterward told to “arise and be baptized and wash away his sins.” “One accepted while yet in his sins.” This is new doctrine in our ears.

But Bro. Campbell tells us, that “Those who believe may lawfully ask the Lord, what they should do, as Saul of Tarsus did.” Is there no difference in the condition of Saul and men of the world at this day? What was to be done, was then revealed to but few, yet servants were appointed to reveal; Saul asked one who did not and could not legally tell him what was required, and therefore, it does not occur to us that he was answered or accepted by the Lord. No, it is revealed to all the world, and we can find no right for any one to seek the desired information but in the Scriptures of truth. If one has the right to pray “Lord what must I do?” it must be found in some promise that the Lord will tell him. This answer, if given at all, must be given, not by feeling as many teach, and if the Lord answers one thus, all have a right to ask for direct and immediate answers to their requests.

What, we ask, is the effect of this doctrine on the world? Who ever heard of a man seeking direct answers to his prayers at the mourner’s altar, in the grove, or at the spirit tipping table, that believed the Bible, or could believe in the adequacy of the word of God to afford all needed information pertaining to his conversion and sanctification? In the days of our blindness, we very ignorantly prayed to the Lord, in obedience to what we had been taught to tell us what to do; but we have reason to thank our Heavenly Father, that our mind was directed to the revealed will of our Redeemer. We tell Bro. Campbell, very candidly, that we believe his essay on prayer is of a character to overthrow much of the very valuable service of his long and well spent life. He may reply that he does not mean what we attribute to him. His language justifies our conclusions. Perhaps he may urge, that the questions we have made are explained in his words, “No sinner, however in his own right—or without a mediator—can acceptably approach God, and have a favorable audience in prayer.” “None but citizens of any country have the absolute or inherent right of petition to its government.”

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This is true in Christ’s Kingdom as in all other Kingdoms on earth. This a child may understand, and in its truth, we all rejoice; but how one of these doctrines can explain the other, we cannot understand. No propositions, in our judgment, could be more contradictory—one, at least, must be false.

These things we have written with sad heart, and whether our motives are appreciated or not, we tell our beloved brethren of the Harbinger that “we have set down naught in malice,” and if an angel were to come down from heaven and utter such sentiments, we would feel constrained either to trample the Bible under our feet, or raise our voice against them. If these things are true, and most, after our long and wearisome warfare, we must seek a “compromise” with sects that teach aliens to pray to God for evidences of acceptance before they take the yoke of Christ by obedience in baptism. Worse still, their ministers will exultingly point us to the words of our greatest and best man, to prove our unpardonable error. Whilst we prove ourselves or others but little, we have long been satisfied that we are Providentially on the Rock which God laid in Zion, that our religious position is correct—and under this firm conviction, we feel that we should battle with men, great and small, before we admit the least amendment to, or the very slightest change in our divine charter; at least, till we are convinced that new revelations are made in answer to the wildest prayers, and the blasphemous table-impresments of our age. Then, and not till then, should we abandon our confidence in the truth of the Bible, and all hope of immortality.

We feel humbled before Heaven and earth, and greatly discouraged, in reading what appears to us the ill-advised essay of Bro. Campbell on prayer, and we grieve at the seeming necessity of differing with him in the least particular. Moreover, we feel deeply mortified in performing the unwelcome labor from which we have not found it possible to excuse ourselves. If such are the views of our Editorial brethren, we can not longer hope for peace in the household of God. Will the Editors of the Harbinger remember, that theirs has long been the paper of authority amongst us, that it circulates amongst thousands who see no other work from the brethren, and even the slightest error in it, may work incalculable mischief?

Before closing, may we in humility and affection, ask them, how they can hope for quiet, after this essay on the “acceptance” of sinners before obedience, and such productions as that under the head of “Man in the image of God” over the signature of our good brother.

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Henry T. Anderson, from old Ralph Cadworth, on man’s direct knowledge of God, to the exclusion of “sounds,” “symbols,” and “words.”

Messrs. Russell, Carran, Ferguson and their ill-fated crew, were wrecked on this rock, when Dr. Richardson was barely saved by leaping from the sinking craft, which he was blindly, and without compass or chart, attempting to engineer.

We have not seen how we could have said less regarding these things; and we view the consequences to God and to time. If our brethren receive our suggestions in kindness, we shall thank the Lord and take courage, but if not, our course has been settled. Such things we consider antipodal to truth, and we should not be reconciled to them though an angel from heaven proclaim them.
—T. F.

THE BIBLE A MYSTERY

BY B. F. MANIRE

The idea is quite prevalent in the religious world that the Bible is a great mystery; that its lessons of heavenly wisdom are incomprehensible to unregenerate; and that its ever sacred truths can not be understood and embraced by fallen and sinful man until his mind has been enlightened, and his heart prepared by an influence or power “distinct from and above the truth.” This opinion has for ages paralyzed, to a great degree, the efforts of the Christian Ministry, and is today one of the greatest obstacles to the reception of “the truth as it is in Jesus.” To the extent to which it is received among men, it nullifies the Word of God, turns away the mind from the “Gospel of Christ” which is “the power of God unto salvation;” and sends the spirit out on a fruitless errand after things that are marvelous, extraordinary, and supernatural. In my humble judgment, there is no opinion more deeply fraught with error, soul ruining error than this. In canvassing this hypothesis, I wish to call attention to:

  1. The object for which the Bible was given.
  2. The character of its contents.

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3rd. An examination of the principal passage in which the Gospel is called a mystery.

1st. The object for which the Bible was given to the world, shows conclusively that it was specially designed to be read, understood, and obeyed by all men.

The object of the Old Testament Scriptures.

On this point, Paul deposes as follows:

“For whatsoever things were written aforetime, were written for our instruction, that we through patience and consolation of the Scriptures, may have hope.”
— Rom. xv. 4. (Wesley)

It is here distinctly stated that the primary object of all the Scriptures “written aforetime” was the instruction, not only of those to whom they were first given, but of us also; and that the secondary object is that we may have hope through the consolation of the Scriptures. Now since the world began, has ever a man been instructed or comforted, by that which he could not understand?

2nd. The object of the New Testament Scriptures.

Luke thus states the object which he had in view in furnishing his part of the Inspired Record:

“It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, that thou mightest know the certainty of those things wherein thou hast been instructed.”
— Luke i. 3-4.

Now how could Theophilus “know the certainty of those things” in which he had been instructed, from Luke’s testimony, if his record is not perfectly intelligible? If Luke’s narrative of “all that Jesus began both to do and teach” is a “mystery,” it appears to my mind that instead of showing the certainty of these things, it would have rendered them uncertain in the highest degree.

John, in closing his testimony, says:

“But these are written that ye might believe, that Jesus is the Christ, the Son of God; and that believing ye might have life through His name.”
— John xx. 31.

Will some one tell us, how John’s testimony can convince men that “Jesus is the Christ, the Son of God,” if it cannot be understood? Was a juror ever convinced of the guilt or innocence of a prisoner by the testimony of a witness which he could not understand?

The following Scriptures which we have space only to quote, set forth with great clearness the object of the New Testament Scriptures:

“Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to…”

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“… observe all things whatsoever I have commanded you.” Mat. xxvii. 19-20.

“Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” Mark xvi. 15-16.

“It is written in the Prophets, ‘And they shall be all taught of God.’ Every one, therefore, that hath heard, and hath learned of the Father cometh unto me.” John vi. 45. “He that rejecteth me, and receiveth not my words, hath one that judgeth him; the word that I have spoken unto you, the same shall judge him in the last day.” John xii. 48.

Here I cannot refrain from asking, how any man can receive the words of Christ if they are not intelligible; and what justice is there in judging men by that which is to them an insolvable mystery? If the words of Christ are not intelligible, they cannot be received; if they are not received, Christ is rejected; if Christ is rejected, condemnation follows. On this hypothesis, the non-intelligibility of the word is the real cause of man’s condemnation. Believe this who may, I cannot.

Finally; “For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.” I. Cor. i. 21.

From the above Scriptures it is clear that the object for which the Bible was given, is to instruct, and save the ignorant and lost sons and daughters of Adam’s dying race. That the Bible may accomplish this great object, it must of necessity be intelligible. This is to my mind a self-evident truth. It requires no proof.

II

The character of its contents also shows most clearly that the Bible is an intelligible book. A few declarations selected from many of similar import both in the Old and the New Testament will put this point beyond all dispute.

  • “The Law of the Lord is PERFECT, converting the soul: the TESTIMONY of the Lord is SURE, making wise the simple. The STATUTES of the Lord are RIGHT; rejoicing the heart: the COMMANDMENT of the Lord is PURE, enlightening the eyes.” Psalm xix. 7-8.
  • “Thy WORD is a LAMP unto my feet and a LIGHT unto my path: Through thy PRECEPTS I get UNDERSTANDING. The entrance of thy WORDS giveth light; it giveth understanding to the simple.” Psalms cxix. 104, 105, 130.
  • “From a child, thou hast known the Scriptures which are able to make thee wise unto salvation, by the faith which is in Jesus Christ. All Scripture is inspired by God, and may be profitably used for teaching…”

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for consultation for righteous discipline, that the man of God may be fully prepared, thoroughly furnished for every good work. II Tim. iii. 15, 16, 17. Coonybear and Hewson.

Such is the character of the Sacred Scriptures as drawn by the pen of Inspiration itself.

  1. They are perfect.
  2. They are sure.
  3. They are right.
  4. They are pure.
  5. They give understanding.
  6. They are a lamp and a light.
  7. They are able to make one wise unto salvation.
  8. They are profitable for teaching, etc.
  9. They thoroughly furnish the man of God for every good work.

In placing these passages of Scripture before you, courteous reader, I have taken for granted their perfect intelligibility, and your capacity to understand them. And in doing this, I am not guilty of “begging the question.” As I believe that the Scriptures are intelligible, I have a right to appeal to them in support of my position. But those who hold that the Bible is a mystery, must sustain their position outside of the Bible itself. By their own position they are effectually cut off from all appeal to the Sacred Writings. For a man to quote the Scriptures to prove that the Scriptures themselves are not intelligible is of all absurdities the most absurd. How any man of common sense ever committed so palpable a blunder, is itself a profound mystery to me. For if the Bible is a mystery, we can no more understand what it says with respect to its own object and character, than we can understand what it says on the great subject of human redemption.

If it may be urged in reply to what we have said that the Bible is a mystery only to the uninitiated, and that the Holy Spirit in answer to earnest prayer, will enlighten the mind of the honest enquirer, and open to him the hitherto concealed treasures of the divine word. But it should be remembered that the Holy Spirit “gave utterance” to these very Scriptures which are said to be so dark and inscrutable, and that too for the express purpose of enlightening the mind, converting the heart, and opening up to man the way of pardon, peace, and life eternal. Did the Holy Spirit fail to accomplish His avowed object in revealing the truth to man? He most assuredly did fail, and fail most signally if the Scriptures to which He “gave utterance” cannot be understood by those to whom they were addressed. Then, if the Holy Spirit…

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failed in this attempt to instruct, and prove the minds and hearts of men, what reason have we to hope that He will, or can succeed in a second, or in any subsequent effort? If the Holy Spirit cannot make an intelligible communication in words, can He make one without words? Are sights and sounds, feelings and dreams, impressions and impulses, more intelligible, more reliable, and more powerful than the words of Jehovah revealed by the Holy Spirit through Prophets and Apostles? No one who has any reverence for God’s word dares assert this; yet how many act as though they rely more on certain frames of mind and notions of heart, than on the words and promises of Jehovah himself!

III. An examination of the principal passages in which the Gospel is called a mystery, will clearly demonstrate the utter falsity of the dangerous hypothesis which we are considering:

  1. Rom. xvi. 25-26. “Now to Him that is of power to establish you according to my Gospel; and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the Scriptures of the Prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith.” From this full and explicit declaration of the Apostle we learn:
  • First, that the things revealed in the Gospel were once a mystery, in the sense in which Paul uses the word, mystery.
  • Secondly, that they had been kept secret from the beginning of the world until the Apostolic age.
  • Thirdly, that they had been revealed to Paul and other inspired teachers.
  • Fourthly, that by the Apostles, in obedience to the commandment of the everlasting God, these same things which constituted the mystery, these very things which had been kept secret, had now been made known not to the Apostles only, not to Jews only, not to Christians only, but to all nations in order to the obedience of faith.

The Gospel, then, was a mystery before it was revealed; but so soon as it was revealed, it ceased to be a mystery. It was a secret before it was made known; but the very moment it was made known it ceased to be a secret. Clear as a sunbeam, then, is it, that the Gospel of Christ is not a mystery, or a secret; but that it is a revelation of God’s will, a disclosure of God’s purposes, and a manifestation of God’s love.

If then, the Gospel is a revelation, it necessarily follows that it is intelligible; for a revelation that cannot be understood is just equivalent to no revelation at all.

  1. Eph. iii. 2-6. “If ye have heard of the dispensation of…”

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Grace of God which is given me to you-ward, how that by revelation He made known unto me the mystery; as I wrote afore in a few words; whereby, when ye read, ye may understand my knowledge in the mystery of Christ, which in other ages was not made known unto the sons of men; as it is now revealed unto the holy Apostles and Prophets by the Holy Spirit: that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the Gospel.

In this passage the same leading points are developed as in the preceding. In addition thereto the Apostle here distinctly states what the great mystery was that had been kept secret since the world began, viz:—that the Gentiles should be fellow-heirs with the Jews, and of the same body and partakers on equal terms of the promise in Christ by the Gospel. The intention of God to call the Gentiles was a mystery or secret so long as it was unrevealed, but when declared, or made known it is as intelligible as any other proposition. I wish to call especial attention to another declaration of the Apostle in this passage. He distinctly declares that “when ye read ye may understand my knowledge of the mystery of Christ.” This, then, settles the matter so far as Paul’s knowledge of the mystery is concerned.

  1. I Cor. 2nd chapter in the 7th verse, Paul declares, “We speak the wisdom of God in a mystery;” in the 10th verse he says, “but God hath revealed them (the things of the mystery) unto us by His Spirit;” and in the 13th verse, he states, “which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Spirit teacheth.”
  2. Col. i. 26-27. “Even the mystery which had been hid from ages, and from generations; but now made manifest to His saints; to whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory.” Comment is unnecessary.
  3. I. Tim. iii. 16. Paul exclaims: “And without controversy, great is the mystery of godliness;” but with the next breath he declares plainly what this great mystery is: “God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.”

These six facts constitute the mystery or secret of godliness which former ages and generations knew not but which all may now know from the least even unto the greatest.

Thus far I have proceeded on the presumption that the term, mystery…

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is a correct and perspicuous rendering of the original term used by the Apostle. This, however, is not the case. The Greek noun, mystery, did not convey the same idea to a Greek as that the English noun, mystery, does to us; hence mystery is not a correct representative of musterion. To the term, mystery, we attach the idea of incomprehensibility. A mystery to us is something which we cannot understand. The thing itself may not be concealed; it may be placed before us; we may have the opportunity of examining it; we may bring to this examination all the means within our power; yet, with all these opportunities and means, we are unable to comprehend it; hence we call it a mystery.

But the musterion of the Greek was simply something which was concealed from view, but which became intelligible so soon as the veil which concealed it was removed. It is correctly represented by the English word, secret. The testimony of the learned Dr. Geo. Campbell is in point here.

“After the most careful examination of all the passages in the New Testament in which the Greek word occurs, and after consulting the use made of the term by the ancient interpreters of the Old, and borrowing aid from the practice of the Hellenist Jews in the writings called Apocrypha, I can only find two senses—nearly related to each other—which can strictly be called Scriptural. The first, and what I may call the leading sense of the word, is arcanum, a secret; anything not disclosed, not published to the world, though perhaps communicated to a select number. Now let it be observed, that this is totally different from the current sense of the English word, mystery, something incomprehensible. In the former acceptation, a thing was no longer a mystery than whilst it remained unrevealed; in the latter, a thing is equally a mystery after the revelation as before. To the former we apply properly the epithet unrevealed; to the latter we in a great measure apply the term unknowable.

Thus, the proposition that God would call the Gentiles and receive them into His church, was as intelligible or, if you like the term better, comprehensible, as that He once had called the descendants of the patriarchs; or as any plain proposition, or historical fact. Yet, whilst undiscovered, or at least veiled under figures and types, it remained in the Scriptural idiom, a mystery, having been hidden from ages and generations. But after it had pleased God to reveal this, His gracious purpose, to the Apostles by the Spirit, it was a mystery no longer.”

See Barnes’ Notes on Eph. i. 9, and on Col. i. 26.

CONCLUSION

Dear reader, search the Scriptures of divine truth, and they will…

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TOTAL DEPRAVITY

We have been requested to examine the subject of “Total Depravity,” but owing to the fact that it has to be defined from sources foreign to the Bible, we apprehend some difficulty in giving a satisfactory solution of the question. We will, however, attempt to treat the matter systematically, and as best we can.

  1. What does the religious world mean by the phrase, “Total Depravity?” Romish, Grecian, and Protestant sects, with Baptist parties, hold that man was created in something which they call “the moral image of God”—that he did shine as the sun in the heavens—but by his transgression in the garden of Eden, he fell from his high estate, and lost the image of his Maker. This fall, they maintain, resulted in moral corruption, amounting to constitutional guilt, and deeply seated depravity in all his posterity. Hence the origin of the dogma of natural, or birth sin, of which all the posterity of Adam are considered guilty by inheritance. Leaving out of view scriptural authority, for the present, we may profit by viewing it practically as set forth in the respective denominations. Although this natural depravity is considered constitutional, a system was invented, perhaps as early as the third century, for the purpose of “purging this pernicious stuff that weighs upon the heart.” This by Greeks, Romans, and Anglicans, is called “baptismal regeneration.” Most Protestant parties employ not the style so plainly, but in effect, their teaching is the same. They maintain that what they call infant baptism places the child contaminated by the original guilt inherited from Adam, in a new relation with God. It initiates it, they say, into the family of the Lord.

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The doctrine of the Pedo-baptist sects is, that there is a mystical influence in baptism, which removes this constitutional corruption from human nature. Hence, Mr. Wesley said, “Baptism takes away the guilt of original sin.” See “Doctrinal Tracts” under the head of Baptism. The Baptist parties hold to the opinion, that human nature is totally corrupt, and while they deny the mystical efficacy of baptism to take away this species of sin, they teach that there is a mystical spiritual influence, which regenerates the depraved child at death.

Both Pedo-baptists and Baptists pray for the mystical cleansing of sick children. We feel no interest in this grave controversy regarding the purification of sinful children, either by water or the spirit; but would rather ask, is the doctrine of natural depravity true?

The advocates of the dogma maintain, that proneness to passion in infants discloses the truth of the doctrine of in-born sin. If the ability to sin proves a sinful nature, it is obvious there is no remedy for it. It inures to us while in this state. All human beings are subject to temptation—to anger, lust, avarice, ambition, and thousands of foolish practices. Not only does the power to sin exist with us, but it is most apparent, Adam and Eve were just as subject to temptation, when they came from the plastic hand of their Maker, while in the garden, before their transgression, as any of their posterity from that day to this. All the waters from the Ocean and all the spiritual influence promised to mortals must forever fail, to cleanse one soul from the inherent ability to sin.

Whatever may be predicated of the first transgression and the subsequent fall, our first parents seemed quite as susceptible of sin when newly made, as any of their posterity have done. Adam charged the first sin upon his wife, and Eve charged hers to the devil, and their descendants have generally, either laid their sins at each other’s doors, or attributed them to native corruption.

But suppose the Almighty had made man without this power of evil, he would not have been man, but a God, incapable of wrong and therefore, not all suited to this earth. We agree that man by sin became mortal, or dying, but we have no evidence this death which we inherit from our first parents is sin; no more indeed than the pulmonic constitution inherited from unfortunate parents is sin, or even sinful. God made us subject to vanity, not unwillingly, but to try us—to give us the opportunity to work out our salvation with fear and trembling. We have intimated that constitutional sin is not recognized in the Scriptures, but

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We are frank to admit that the translators were deeply imbued with the system, and have not only endeavored to make the Spirit speak of it, but to point out mystical remedies, such as were noticed for it; and from the general perversion of its truth that prevails in the religious world, we are disposed to examine a few of the strong passages on which its advocates rely.

We are told that even before the flood, “The wickedness of man was great in the earth and that every imagination of the thoughts of his heart was only evil continually.” (Gen. vi. 5). True God said: “He is also flesh (he made him so) and his Spirit should not always strive with him,” and yet it was to strive with him a hundred and twenty years. But in this, there is not a word about natural sin; the conduct of a race fully destructed, was the subject under examination.

Another asks, if David did not exclaim, “Behold, I was shapen in iniquity; and in sin did my mother conceive me?” (Ps. li. 5). He did indeed declare, that his mother warned him in sin, but this charge of sin upon his parents has no reference to any sinful constitution inherited from them. Regarding himself, he said, “Against thee only have I sinned, and done this evil” in having taken Bathsheba from her husband, but what has this wickedness to do with any inherited sin? If we are told, David was speaking of the impulses of a corrupt nature, we answer, it was the nature God gave him, which was apparent with Adam and Eve, as well as with Jesse and his partner.

Again, we are told, “The whole head is sick and the whole heart faint. From the sole of the foot even unto the head, there is no soundness in it; but wounds and bruises and putrifying sores.” If the reader will examine, he will see this was spoken of Israel—the Jews as a nation—after they had “forsaken the Lord, had gone away backward.” (See Isaiah i. 1-7). Although this passage is perhaps quoted oftener than any other in the Bible, to prove natural depravity, it is clear that it had reference to a people who had corrupted themselves by transgression; and therefore, should not be applied to persons in a natural state.

Last of all, we are told that Paul speaks of such as, “Were by nature the children of wrath even as others.” The Greek word in this passage (Eph. ii. 3), translated nature, is the same used by Paul (I Cor. xi. 14). “Doth not even nature itself teach you that if a man have long hair, it is a shame unto him?” The correct reading is, habit, custom, teaches men to wear short hair, and women long hair; and the Ephesians were by habit the children of wrath even as others.

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Theology which says nature teaches, right or wrong, is not from above, but is of this world. But we are not disposed to protract the examination. We think we have examined most passages in the Bible quoted to prove constitutional sin in human nature, and we are quite confident, with a fair translation of the Divine Oracles, there is no authority for such a conclusion.

Natural depravity is a contradiction in terms. “Sin,” says the Apostle, “is a transgression of the law” and if he is correct, it is not a natural existence or an imputation, no more than righteousness is natural or an imputation. The phrase “total depravity” implies the very ne plus ultra of sin, and of course I want it as totally depraved as the vilest sinner of three score and ten years. The Apostle though says, “Evil men and seducers wax worse and worse.” This could not be affirmed of infants, or beings who could become worse.

But the doctrine lies at the foundation of baptismal regeneration, if it constitutes not in fact the foundation of the whole Pedo-baptist fabric, and is an important plank in the Baptist platform. We find no authority for it in the Bible, nature, or in reason, and therefore we have no patience with it, and but little with its advocates.

Men may be totally depraved, when their consciences become seared as with a hot iron, when they become so steeped in sin that they are given over to hardness of heart and reproach of mind.

T. F.

CHRISTIAN LOVE

“Greater love hath no man than this, that a man lay down his life for his friends.” Such is the language which our blessed Saviour uses in urging and impressing upon his disciples the great duty of love one for another. He not only gives the command often repeated “love one another,” but calls their attention to his own matchless and condescending love, as the highest and purest example ever known on earth.

“See that ye love one another with a pure heart fervently,” is the strong injunction of the Apostle Peter. And with what earnest entreaty and admonition does affectionate John say, “Beloved, let us love one another; for love is of God; and every one that loveth is…

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Born of God and Known of God

He that loveth not, knoweth not God, for God is love. “Beloved, if God so loved us, we ought also to love one another.” Now abideth faith, hope, love, but the greatest of these is love.

Do we need more, my brethren and sisters, to cause us to regard more highly and earnestly the great duty of brotherly love? Do we need stronger words to enforce upon our attention the sacredness and dignity of that near and intimate relation that binds us together as Christian brethren and sisters? We undoubtedly think too little of that pure, holy, and heavenly relationship that should unite us as members of the family of God. We are disposed to give too little thought to the cultivation of those feelings of trust, close, and Christian affection that should constantly find a home in our hearts.

It is sad to contemplate the almost entire dearth of that prevailing spirit amongst the professed followers of our Saviour—to think of the almost entire want of that culture of the heart that makes us feel, wherever we meet those who are striving for the same blessed hopes and promises, that we are indeed brethren and sisters in the Lord.

The Spirit of Brotherhood

How little do we have of the spirit that leads us to “bear one another’s burdens”? How little of that self-forgetting, self-denying spirit that leads us, even so far as to rob ourselves of a few comforts and luxuries that we may bestow kindness and favors upon others? How few of our hearts are readily touched with sympathy at the sorrow, afflictions, and sufferings of our fellow-servants? How few are there who are not disposed to turn a deaf ear to the wail of mourning, and to regard not the cry of the hungry and the poor? Is this the exemplification of Christian love that we give to my brethren and sisters?

Oh that indeed we could realize that the highest joy known on this earth is the pleasure of doing good!

The Struggle for Property

But the mad, greedy struggle for property, honors, and position among men so nearly fills all our time, and drags into its service every energy, that scarce a moment is left, or the feeblest purpose formed for anything better. It is well calmly to ask ourselves a few plain questions about these matters.

  • Is this the course that will commend us to the favor and mercy of God?
  • Is this the conduct that is honoring to His name?
  • Ah! Is this the life that presents itself as a fit return for that love which is given and sealed to us by the blood of our blessed Saviour?
  • Is it the love of gold, of distinction, of worldly applause that is so forcibly commended to us in the word of Life—the love that is greater than faith and hope—the love that is of God?

Let us not only ask these questions, but let us give an answer to them if we can in the fear of God.

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Sad and humiliating as it may be, still it is needful for us to look at our real condition, to lay bare the purposes, motives and feelings of our hearts, and try all by the standard of divine perfection. We must do it: there is no other safeguard from self-deception and final ruin except in fearlessly looking into our own conduct to see whether we are walking in the faith. The spirit of this world is the spirit of selfishness; the effort—the constant struggle is how shall we get more. Scarcely any means is too dishonorable to be employed provided it reaches the desired end. Every better impulse of the heart—every generous feeling—every human and refined culture is swept away before the all-pervading spirit of gain.

With these influences daily around us, meeting us at every step, insinuating themselves into our thoughts, feelings and purposes, alluring and challenging us to give up all, and join the wild and heedless rush, it requires indomitable fortitude and constancy of the noblest order to resist all and falter not. It requires most trusting, prayerful earnest effort to stand firm and exhibit the marks of that deep and abiding Christian love that is so opposite to all the spirit of this world.

We may not have the strong hand of persecution to bind us together as did the early disciples of our Saviour; we may not be called upon to give up all for the sake of our brethren and sisters and go with them even to death for faithful and unshaken faith in Christ, but there is still necessity for the most active fervent love among the followers of the blessed Master. The ever-recurring duties of kindness, of hospitality, of a generous readiness at all times to assist, to comfort, console and relieve one another amidst the sorrows, the trials and struggles of life is just as vital a part of Christianity now as ever. Shall we ever fully realize the true meaning of the body of Christ—of being members one of another—of all laboring together for each other’s good? The great apostasy has left no more baneful error upon our hearts than that the religion of Christ has no place in our daily relations one with another—that it is all an intangible abstraction far too much etherialized to have any reference to the stern and trying realities of this toiling and suffering and changing life of ours.

Let us, if possible, bring it back to our own lives of joy and sorrow, comfort and hardship, rest and labor, and let it shed over all the gentle cheer and peace of heavenly influence. Let us learn well that its highest and most pleasing exhibition is to be found in the life of a faithful discharge of all the duties of love and mercy set forth in the word of God.

How cheering, gladdening is it to us amidst the barrenness and…

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desert wastes of this earth to find a heart always full of Christian love, always alive with the most active Christian sympathy and affection. Who of us, my brethren and sisters, in hours of sorrow, affliction, or loneliness, have not learned the value of such hearts? Who of us in a land of strangers far from the sweet endearments of home, have not been made to feel the joys that welcome us to the hospitable home where Christian love dwells. Tell me not of the comforts and pleasures that wealth may bring. How poor indeed are they compared with the joys and happiness that spring from the deep affection of those filled with warm, fervent, and devoted Christian love. If so much of the enjoyment of this world is realized in the culture and nurture of Christian affection, in the exercise of the most tender and sympathetic loving kindness one for another, why I ask my brethren and sisters, do we strive so little for these heavenly gifts? Who can answer?
W. L.

ORGANIZATION

What is Organization? Is it a tangible reality or a mere thing of fancy ever to be sought, but never realized? It is quite probable that the kind of organizations mostly sought never had any real existence among the disciples of Jesus of Nazareth. There is, however, an organization, or body on earth, called the church of the living God, the pillar and ground of the truth. It is so simple, and unlike all other organizations on earth, that most men have overlooked it. The Saviour illustrated its principles, manner of operation, and design by many parables. He also taught, by figures, the manner of entering into it, and the relationship its members should sustain to himself and to each other; but the hearts of the people were so gross and full of their own theories that they comprehended not. The apostles speak of the organism of the church under the figures of a body, a temple composed of lively stones, and royal family, or priesthood. From these, and the history given of the practical workings of the church, we may determine what is a perfect model of organization. But he who beholds the perfect model in its beauty and simplicity, must do himself the honor to abandon all he may have received from the Babel.

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Builders of the age, and approach the New Testament without prejudice or prepossession. It is utterly impossible for any one to learn the truth, so long as he has confidence in human appendages and systems, in any manner, assisting in the accomplishment of the work of the church. Men are often deceived into the belief, that additions are necessary to the full development and perfection of the divine system. Some of our brethren, who view the Scriptures through sectarian glasses, tell us, that God recognizes man as a creature endowed with reason and common sense, and that he has given the general outlines of a perfect institution, to be completed by man’s wisdom. Such an admission sets to work the system of infidelity, and renders the whole citadel of revealed religion to infidelity. Such doctrine fills men with pride and self-confidence, and all who embrace it must ultimately take shelter in some Babylonish or infidel harbor. Man, with all his reason, could supply no defect, were there any in Christianity; nor does the Bible recognize, in him, such an ability. Could he produce one link, why not forgo the entire chain? If the disciples cannot remain united in the conviction that the Scriptures present a perfect institution, and thoroughly furnish the man of God unto all good works, they cannot live together. There will be no end to difficulties and divisions. Departure from the word of God knows no limits. Commenced, seemingly, in the smallest matters, it eats as a canker, and none can say, “thus far shalt thou come and no further.”

The many efforts to identify the church have succeeded better in proving that no one of the sectarian organizations is the church of Christ, than in giving a practical view of what the church really is. There are, perhaps, but few churches, in which serious differences do not exist upon the subjects of organization and cooperation. There is no just cause for differences; a diligent study of the New Testament will remove them. With this conviction let us proceed to the consideration of Organization.

It will be necessary, for the better understanding of the question, to give some preliminary statements, that the points of difficulty may be made prominent.

Organization is thought to consist in electing and ordaining elders and deacons. Under this delusion, congregations, men, women, and children have been put to voting, as though the church were to be governed by democratic principles, instead of the law of her Head and King. Not long ago, a brother who has long been an elder in the church, taught that one who gives thanks at the Lord’s table, instructs…

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Exhorts and admonishes in the congregation, not being ordained to that work, act out of place and without authority. Many others are of the same opinion; hence they think a church is not organized; it has no organs or power of action without ordained officers, as they are called. This is the point upon which the whole question hinges.

Many brethren are laboring who have not been ordained, while others refuse, thinking it not to be their privilege or duty to do so. Now, it is evident that one class or the other is acting “out of place and without authority,” and have no assurance of the “blessings of God.” It is, therefore, a life and death question, demanding most patient and earnest consideration.

There is proof that churches existed anciently without ordained officials. The New Testament recognizes no lifeless, spiritless, inactive body; I therefore conclude that ordination is not necessarily essential to the existence of a church. Men and women are baptized into one body, and made to drink into one spirit, and the Lord has ordained that they should be united by the law of affinity, forming a body, possessing all the organs essential to life and activity; though at first, ignorant in some degree of their adoption. The little child, by exercise, learns the office, or work for which each member of its body is best suited. In the perfect body, every organ must minister by the ability or fitness which God has given it. The body is so tempered together, that the ability and adaptation for action is essential to its existence as a body.

So it is with the church. If any minister, they must minister with the ability which God has given, not by delegated authority. Christians are kings and priests to God, and no ordination, whether by pope, priest, or bishop, can place them in a higher position in the church. Peter tells the saints (I. Peter ii. 5) that “they also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”

Can it be possible that this royal priesthood acts without authority in offering sacrifices to God, when it was ordained for that purpose? That the body of Christ, though composed of lively members, must be inactive till someone sets the shapeless mass in order? Paul teaches (Eph. iv. 15-16) that Christians, “Speaking the truth in love, may grow up in him in all things, who is the head, even Christ: from whom the whole body fitly joined together and compacted by the service of every joint, by the working of every member according to ability, makes increase of the body unto the edifying of itself in love.” In this fitly joining together, the Holy Spirit has ordained that the old…

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Men, on account of superior ability, should take the oversight of the congregation, not by constraint but willingly; not for wages but of a ready mind; neither as lords over God’s heritage, but as examples to the flock. They are to rule by love and good works; hence, Paul besought the Thessalonians, “to know them who labored among them, and were over them in the Lord and admonished them; and esteem them very highly for their work’s sake.” The direction of the affairs of the church is given to men of real worth and weight of character who have shown, by their labors, that they have a care for the things of Christ.

The younger are to submit themselves to the older, and follow their good examples. All, in humility, are to submit to one another, in the things that are right; this is organization. Where two or three are gathered together in the name of the Lord, He has promised to be with them, and prosper their efforts. Wherever the brethren, whether few or many, have persevered in meeting to worship God, study the Scriptures, and teach them to their neighbors, they have succeeded most astonishingly. All other organizations, great and small, have written upon their fronts failure and decay. God has chosen the weak things of the world to confound the mighty, and if the world is converted, it must be done by the church of God, without the aid of new societies, whether missionary or anti-missionary.

It has continually been said that the great need of the reformation is organization, while there has been too much of it, for the amount of labor. The great need of the church and the world is men and women who are willing to labor for God. It is the idle and indolent who want expedients to do the work of the church, while they attempt the impossibility of sustaining the Christian character and life without the use of the means ordained for the purpose.

And now my brethren, you who sit idly by and see the cause linger and die in your midst, and men go down to the grave in their sins. What say you? Will not the Lord reckon you among the unfaithful and disobedient? Certainly He will unless you mend your lives. But you say we cannot speak and teach in public. Does such an excuse become you as soldiers of Him who endured all things for you? Oh! where is your manliness, your courage, and zeal? Out of your own mouths you are condemned. Had you put your talents to exercise, you might now have had them with great increase. May we all remember the fate of the wicked and slothful servant and labor earnestly for our Lord; “not as fools, but as wise men redeeming the time.”

— T. GOODALL

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THE CHRISTIAN UNION

DEAR BRETHREN: Justice to myself and the cause I plead demands from me the following statements, viz: In the Gospel Advocate for August, 1860, was published a communication over my name, upon “Human Organization and the Gospel Advocate.” In the Christian Union of September, the 15, 1860, a part of that article was copied and a long reply written, the evident aim of which was to render, if possible, the whole thing ridiculous, without even making a show of an argument to refute the position occupied by me. The writer of the reply being ashamed of what he had written, as I am to infer from his course, failed to reveal his name. I wrote a short reply, or rather an introduction to a reply and mailed it to the Editors of that paper. I waited a long time to see if they would give me a hearing, and nothing was published.

I then wrote to the editors requesting them to send it (the article) back, for I kept not a copy; having been taught to respect and be respected by my brethren I trusted them, but they neither answered my letter nor sent the article. I then wrote to Elder D. P. Henderson, requesting him to see the editors and get the communication and send it to me, and enclosed the stamps to pay the postage—neither has he written to me nor returned the article. These are the facts in the case as nearly as I remember. This paper is in the habit of publishing things from the Advocate, but I believe so far it has refused to publish anything in reply. (Am I wrong if so please correct me?)

There are many good things in the Union, and there are not a few ugly things. It seems to be determined not to bear anything from Tennessee. I regret to have to publish the course of my brethren, I waited though a long time. Brethren of the Christian Union, if you wish us in this part of the dark world to assist you, do not treat us worse than you do the sects. We must work together if we expect to do much good. Your course is very objectionable. Are you afraid for the brethren of Kentucky to see our positions? Have you demagogued the brethren? I hope not. Is your course too holy to be called in question? It is known that we of Tennessee want no more than the Lord’s plan in anything in religion, and we will not take less. Do you want the word of the Lord hid from the common people? If not, why do you not hear us?

J. K. SPEER

We very deeply regret the course of the brethren of the Christian Union. There is no apology for attacking a brother, from a masked battery; and it is really uncivil to present a writer to the public, as the…

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Publishers of the Union have done Bro. Speer and others, without giving the accused a fair hearing. These, at least are our candid views. They have, it would seem, most cheerfully given their readers essays against our teaching from writers who have shown but quite imperfect knowledge of the Scriptures, without so far as we have observed, encouraged a reply. If we are not mistaken in the character of our brethren, no paper can, or ought to live long under such management. Subscribed capital may keep it alive, but surely no right-minded people are pleased with the treatment offered to good brethren. We do sincerely intreat the brethren of the Union to adopt a different line of policy.

T. F.

THE KINGDOM OF HEAVEN—WHAT IS IT?

Is the kingdom of heaven a republic, an oligarchy, or a monarchy? This question rightly answered and correctly understood will evidently throw much light on the present divided state of the Christian religion, and enable the people to see and work themselves into the right position before the Lord.

I answer the question negatively. If the kingdom is a republic, then the subjects are the law makers; but it is not a republic—a republican kingdom is a contradiction in itself. In the kingdom of heaven Jesus is King and Law maker, therefore his subjects are not law makers and of course his kingdom is not a republic.

Is it an oligarchy? An oligarchy is a government in which the few rule the many—the aristocracy rule. In the kingdom all are subjects, no part of the people make laws by which to govern the other part, hence it is not an oligarchy, yet nearly all the religious parties of the day are oligarchical, that is the preachers rule the people, the preachers make laws, write the creed, etc. The religious politicians fear the people, hence they reject a republican form of government for their churches. The religious office seekers are a worse set of men than political office seekers, because they prostrate a better cause.

Is it a monarchy? Webster’s definition of monarchy is “a kingdom; an empire.” The kingdom of heaven is not like a political monarchy, Jesus is king supreme in his kingdom, Congress is supreme in a republic, parliament is supreme in an oligarchy or limited monarchy.

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Paul says that Jesus is the “only Potentate, the King of kings, and Lord of lords.” Micah in prophecy calls him “Ruler of Israel.” By Matthew, he is called “a governor that shall rule my people Israel.” James tells us that “There is one lawgiver.” Hence the Christ is king, lawgiver, and ruler in his kingdom; the subjects thereof having nothing to do as to law making; consequently, the kingdom must be a monarchy, not despotic and mean, but easy and lovely.

What then can the subject do? Answer: “See that ye refuse not him that speaketh;” “offer up spiritual sacrifices, acceptable to God by Jesus Christ” (that is, by his authority); “walk by the same rule,” “hold fast our profession,” “come boldly unto the throne of grace,” “obey him.” “Let us labor therefore to enter into that rest.”

  • Faith
  • Virtue
  • Knowledge
  • Temperance
  • Patience
  • Godliness
  • Brotherly kindness
  • Charity

or love together. “Visit the fatherless and widows in their afflictions,” “keep oneself unspotted from the world,” “pray for one another,” make no laws, creeds, or rules—be “submissionists” to our King supreme, “Honor God,” “Fear the King.”

If these remarks are true—what becomes of the Baptist kingdom? They say, or some of them, that the church was set up in the kingdom—that is, John set up the kingdom, and Christ the church in the kingdom. This leaves the kingdom without a king. There is a sort of imperium in imperio. The whole sectarian world have formed themselves into little ecclesiastical republics or oligarchical government—all refused to hear him speak, who is king. They say his commands are not essential to salvation; they pray to the king but will not submit to his rule. Foolish people. The political and religious republics, kingdoms and all monarchical powers of government must and will sink before the mighty king of heaven—all power in earth is given into his hands and ere long all earthly rulers—popes, priests, cardinals, bishops, elders, pastors, circuit-riders—all conferences, synods, associations, must fall and his kingdom triumph most gloriously over them all and Jesus himself be acknowledged the only king and ruler. May God speed the day. Brethren we have as much as we can do to obey Jesus.

J. K. SPEER

EDUCATIONAL

The Board of Managers of the Tennessee Educational Stock Company, met at Franklin College, according to previous adjournment, on Friday the 19th of Feb., 1861. Present, Dr. Jno. W. Richardson.

THE GOSPEL ADVOCATE

Chairman: David Hamilton, Jas. C. Owen, Joo. Hill, O. T. Craig, Dr. J. A. Anthony, and David Lipscomb. T. Fanning, one of the agents appointed for presenting the claims of the Company to the public and soliciting subscriptions of stock and donations, reports that he has traveled extensively through the States south of us and that, while the brethren gave a unanimous and hearty approval to the plan and objects of the Association, owing to the unsettled political condition of the country and the exceeding stringency of the monetary affairs, he did but little in obtaining stock.

Jno. Hill, Treasurer: Having resigned his position in consequence of protracted ill-health, David Lipscomb was elected to fill his expired term. The Board adjourned to meet again at Franklin College, on the day preceding the annual commencement in June next.

DAVID LIPSCOMB, Secretary.

TO THE SUBSCRIBERS TO THE EDUCATIONAL STOCK COMPANY

The first installment of one fifth or twenty dollars per share, having fallen due on the first of Jan., 1861, and a call of said amount having been ordered by the Board of Managers. It is earnestly desired that said calls should be promptly responded to. O. T. Craig, Franklin, Tenn., is authorized to receive and receipt for any dues to the Company paid to him.

DAVID LIPSCOMB, Treasurer.
Feb. 1, 1861

GODEY’S LADY’S BOOK

Four numbers of Godey’s Lady’s Magazine have come to hand, containing much that is ornamental and useful. In the April No., there is a sweet little picture, “The Pet Donkey,” and I think, thirteen figures in full spring dress, head-dresses, patterns for caps, capes, aprons, sleeves, for embroidery of various kinds; indeed there is in all the numbers a great variety of pretty and useful articles. The book contains light reading—suggestions to young wives, as to the best way of making themselves and their homes truly attractive. Receipts for getting up all sorts of “good things.” Girls would do well to read the article on “Beauty and how to.”

THE GOSPEL ADVOCATE

Contents

Advice on Moral Cosmetics

Some of them may not see it, and I will say a word about it. It advises the use of moral cosmetics in place of others. The idea is to render the mind lovely by the acquisition of knowledge by avoiding ill-temper and envy. The body should be improved by exercise in the fresh air, by wholesome food, taking at proper times. In a word, all wrong should be avoided, and every sweet and pleasant feeling cultivated.
C. F.

ARTHUR’S HOME MAGAZINE

We have received four numbers of Arthur’s Home Magazine and think it calculated to have a sweet and pleasant “Home” influence. The children, and the old people like the pictures, and there are fashion plates for the girls. There are patterns too for embroidery, crochet mats, etc. The light reading has a good aim, that of teaching the cultivation of those feelings which render Home the “heart’s resting place;” or to lead to the performance of duty to the poor, the neglected, and the suffering.

There are good suggestions to Mothers; a Treasury for the boys and girls; good, plain receipts for making eatables for everyday home consumption—useful receipts of other kinds. There is one, I will mention. Put a piece of cold charcoal on a burn, and it will cure it in an hour. The Home Magazine is published in Philadelphia at $2 per annum, four copies for $5.
C. F.

OBITUARIES

DEAR BRETHREN: At the request of Sister Rosania A. Hackworth, relict of the beloved and lamented Elder Mat Hackworth, I hasten to announce his death, which please insert in the Advocate.

Bro. Dr. Hackworth departed this life on the evening of the 17th inst., at the residence of Sister Glenn, in Pickens County, Ala., after a severe illness of fourteen days. He was attacked with typhoid pneumonia, which hurried him from our midst. I was sent for on Tuesday (some 15 miles off) and I went and remained with him till his death, Thursday evening.

We have experienced our irreparable loss in the death of our long-tried, beloved, and very talented brother. Truly, a goodly number of the many Christian graces, shown forth in his…

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Character of Bro. Hackworth

Christianity was the prime theme of his life. He loved the cause of his Master dearly and was an able advocate of the truth. Bro. Hackworth was an affectionate parent and companion, social, polite, dignified, self-sacrificing, and benevolent to a fault; a faithful, true, and unflinching friend; a devout Christian, an able minister of the Gospel of our Lord and Master.

And though we weep and mourn the loss of our dear Brother and truly sympathize with our affectionate Sister Hackworth; we do not weep and mourn for him as we would for one for whom we have no hope. Blessed are the dead, who die in the Lord.

We had employed Brother Hackworth as our Evangelist this year. And we had cheering prospects of much good being done; but our hopes are blasted, and we are thrown back again upon our resources.

Ab I Bro. Fanning, we feel, yes we know, the glorious cause of our King had not an abler advocate in our country. We feel not to reflect, nor to be discouraged, but to be resigned to every dispensation of Providence, and say, the will of the Lord be done.

We need help. Who will come to our relief? We will do our part.

Yours, in the hope of eternal life,
L. D. RANDOLPH
Mill Port, Ala., Jan. 31, 1861
The Review, please copy

Report of Bro. Mat Hackworth’s Death

The report of no Brother’s death in all the South could possibly fall upon our ear with more saddening effect than that of Bro. Mat Hackworth. Although he had taken no pains to gain a great name abroad, he was a man of strong powers and was very much devoted to the truth of God.

We most sincerely sympathize with the friends and relatives of our deceased Brother. Whilst our tried soldiers of the cross are falling around us, we pray the Father to send out more laborers into the vineyard.
T. F.

Poem

“Thou art gone to the grave, but we will not deplore thee,
Whose God was thy Ransom, thy Guardian and Guide,
He gave thee, He took thee, and He will restore thee;
And death has no sting, for a Saviour has died.”

In Memoriam

Fell asleep in Jesus, on the 21st inst., our devoted, affectionate, benevolent Sister—Mary Brown, consort of our long tried Brother William Brown, of Spring Creek, Phillips County, Ark. She was immersed, by Dr. W. P. Chambers, in the State of Miss., 1840, and died in her 45th year. She was kind, amiable, and lovely.

THE GOSPEL ADVOCATE

tho’ the number of the redeemed is lessened on earth, yet is increased in Heaven. For, as soon as death paid her mortal light, angel-bands sang her welcome home! Rest thou sainted sister, till day immortal shall dawn.

“None knew thee, but to love thee, None named thee, but praise.”

She left an affectionate and devoted husband, and five children to mourn her demise! Four of which, have been immersed into Jesus Christ for the remission of their sins. Her youngest son is a pupil of Ark College, preparing for future usefulness. The lamented sister, was a pure fountain, from which gushed, in perpetual flowing streams of pure benevolence. In the home circle of our dear departed one, the weary, and way-worn Evangelist, ever found a word of cheer, and a home of solace. In fine, she was the star of the first magnitude, in the heavens of her sex. But she is dead!

“Ye golden lamps of heaven farewell, With all your feeble light! Farewell thou ever changing Moon, Pale Empress of the night! And thou refulgent orb of day, In brighter flames arrayed, My soul which springs beyond the sphere, No more demands thy aid! Ye stars are but the shining dust, Of her divine abode, The pavements of those Heavenly Courts; Where she shall reign with God!”

— J. A. BUTLER
Jan. 30, 1861.

MEETING IN LEBANON

The brethren and Sisters will please remember that the next consultation meeting of the Disciples of Christ, will be held in Lebanon, Wilson Co., commencing on Wednesday, before the 1st Lord’s day in May. The brethren and sisters are cordially invited to attend.

— W. L.

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