THE GOSPEL ADVOCATE
EDITORS: T. FANNING, J. A. ALCORN
VOL. VIII
NASHVILLE, NOVEMBER 27, 1866
NUMBER 48
CHURCH OF CHRIST AND WORLD-POWERS, NO. 15
To show that God’s institutions are good only for those for whom they are ordained and not for others, we simply instance the two great leading ordinances of God, the one for benefitting and blessing the human family, for nurturing and rewarding virtue and holiness, the other for repressing and punishing vice and disobedience to God—Heaven and hell. Both are equally ordinances of God—both equally good for the purpose for which God ordained them. Yet both are not equally good and desirable in themselves, nor are both of them equally in the working and the execution of their laws and the accomplishment of their designs and legitimate organizations for the operation and participation of God’s approved subjects. Each of these institutions has ministers appointed of God for operating through and in them, and for carrying out their laws, that are in character and spirit fitted for the work assigned them.
Order and in one of these kingdoms—the one, good and desirable for itself—being intended to encourage and reward virtue and holiness, the Lord Jesus Christ and his holy angels toil and work. They are God’s ministers to execute the laws that bestow the blessings of this kingdom and receive their rewards in so doing. But in that other kingdom, the one ordained of God to repress and punish vice, another being, the devil, with his attending fiends, is God’s minister to execute its laws and inflict its eternal punishment, and be himself forever tormented in tormenting the damned. Gabriel, one of the angels in the better kingdom, could often wing his way to a world of sorrow with messages of promise and warning to sinners to deliver them from sorrow and death, but to go down into the pit of eternal honor, to inflict the woes of darkness upon the damned there, would have made him a partaker of those woes. Jesus Christ could himself suffer and die to redeem man, but to punish in hell, is a work fitted only for the great arch fiend, the devil himself. It does not need even a…
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Suggestion to convince everyone that those wicked spirits could not participate in the ability of the Heavenly Father. Then the approved subjects of God may not engage in establishing, carrying forward and perpetuating every ordinance of God. The major premise or leading predicate of the proposition is that conclusion must be unreliable. Again, to bring the promises and rewards of the Heavenly Kingdom within the reach of all men in his weakness and short-sightedness in this world, and to help him in his efforts to attain the divine health, a leading consideration in spirits, purpose, operation and end to the spiritual, likeness kindred, with the same minister of order, was established. The Kingdom of Heaven, the church of the living God, corresponds to the Kingdom of Heaven above, it has the same beings minister, like it refers, Jesus the Christ, it cultivates the same spirit, its purpose is the same—to encourage and reward virtue and holiness—the same laws that obtain in the “blessed home,” as they may be adapted to the condition of humanly, continue in this kingdom on earth.
The same end, the complete and perfect endowment of all its direct, with an inheritance, incorruptible, undefiled and that fadeth not away in the heavens, is the object of both alike. The Heaven and hell are the issues at stake—a great deal of the joy of spiritual life is presented in this kingdom, against which the gates of hell shall not prevail, to encourage a faithful continuance in what they do. Thus, the devil, the minister of hell, has his channels through which he “exercises his continual engagement,” and performs the same work here, in a modified degree, that he does through his spiritual Kingdom of darkness in the unseen world, in order to give man a threat through the ceaseless strife of his life in this earth, and is eternal sorrow in the world to come.
The two illustrations obtained in this world, with their two distinct sides or ministries, maintained by metaphysical spirits, accomplishing different ends, although territorially harmonized in contact, are really separate and distinct as the two kingdoms in the unseen world.
The Church of Jesus Christ, with Jesus the manifested leader and head, is one’s appointment for recovering and rewarding virtue and conducting all upward to God. Therefore, the destroying, sacrificing spirit of the Satanic of mankind is that “intensely self-sacrificing role” that is in direct opposition to the divine spirit of this kingdom. But sin and violence and disobedience to God must be punished in this world.
God declares emphatically to his followers, “Dearly beloved, avenge not yourselves; for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.” Romans xii: 19-20. Here God gives the Christian position instruction that forbids his punishing of wickedness and revenging of…
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Wrong, for He is the stronger. How does he become? Through his ministers and institutions of what the higher powers, whom in the next verse he introduces to their attention, the civil, human institutions and rules who are his ministers, the sovereigns to execute worth upon him that dost evil. Here the contrast is presented between the spirit and work of the two institutions, by the Holy Spirit. They are distinct and direct.
The Savior in his temptations recognized the kingdoms of this world as the kingdoms of the wicked one, the apostate who rules over the world as the prince of this world. His mission was to punish wickedness and to execute judgment against the impenitent. The institutions of man on earth perform the same work by the appointment of God. Hence we are forced to the conclusion that the earthly, human, political kingdoms of the world bear precisely the same relationship to the wicked kingdom and the spiritual kingdom of Christ, that the kingdom of Christ is head, and his spiritual kingdom of light. They are ordained of God just as the civil government of the world is ordained.
The wicked one is the ruler of both the seen and unseen realms of this world. We must not confuse the two. The civil government is ordained of God to maintain order and justice among men. It is simply that God ordained these institutions for the purpose that they should serve his ends. The civil government is not the kingdom of God, nor is it the church of Christ. It is a separate institution with its own distinct purpose.
When men refuse to submit to the righteous rule of civil authority, they must be ruled by the wickedness. But that he never ordained institutions of worth for men subject to evil and through.
The subjects of light cannot enter into the kingdom of darkness, nor can they participate in the institutions of the wicked. The wicked one is the prince of this world. The subjects of light are not permitted to participate in every ordinance of God, nor are all or any of the ministers of God approved subjects.
We can determine whether his subjects can enter into any of his ordinances.
The institutions of God for the blessing of his children, for continuity, require the government of the institutions that were exhibited in the life and ministry of the Son of God, and through Christ over it, and his spirit through it.
Thus, the political governments of men are the institutions of God, and they are not to be confused with the institutions of the church. They did not originate among God’s people, for they would not have been ordained of God for them to use for their good.
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A WORD TO OUR SOUTHERN BRETHREN
We are proposing, brethren, to try to aid the destitute. When we say destitute, we mean those destitute not of the luxuries and comforts, but of the necessities of life. We proposed to do this as a Christian work. It is a much more delicate matter than at first thought, many think. In the first place, all giving should be done in such a manner that it blesses the giver more than the receiver. It is more blessed to give than to receive, when the giving is done with the proper spirit and motive.
When it is done as merely ostentatious giving, to attract attention and give influence to some individual or organization while it may relieve the wants of the needy, it utterly fails to confer the blessings upon the giver. We cannot engage in or encourage such giving, unless in cases of urgent necessity, when all Christian motives have failed, we do not know that we could go about it. Yet there is not a more harrowing thought to our mind than that of innocent, or even blameworthy communities or families, embracing helpless women and children suffering from the pinching of cold or the pangs of hunger.
We have abundant faith in the pure promptings of Christian fellowship supplying the wants of the suffering of the desolate country, if the spirit of true Christianity is preserved in the giving and the receiving. The bestowal of fellowship may be an evil to the receiver. If he who is not actually in need—if he who has the ability to help himself from indolence or a cowardly, repining spirit, refuses to struggle and labor manfully to provide for himself, and becomes dependent upon the bounties of others, he strips from his character the noblest attributes of sterling manhood, and utterly unites himself for the responsibilities and privileges of true Christian nobility.
If the receiving is done with that spirit that destroys our feelings of manly self-reliance and teaches us to tamely depend upon others, the fellowship will be a curse to him who receives it. There is nothing that will sooner effect the spirit of giving than the impression that such a attitude is being indulged in and cultivated by those who are receiving the gifts.
There is nothing unmanly, undignified, nothing that ought to make a man or woman, or community, when misfortune has overtaken them, and they are reduced to want, in Christian, many tone making those like us to their brethren and sisters in the Lord. There is nothing that ought to make a Christian feel ashamed in such circumstances in asking for the assistance that will enable him to help himself.
But do not do this in too much of a begging style, my brethren, that style is the result of a lack of self-respect, and always, to some extent, destroys the respect of others for you. Feel that you have rights in your brother’s family, and treat your brethren and sisters in that manner that will show that you have confidence in their appreciation of those rights.
But do not lose your own self-reliance and willingness to depend on yourselves when able; do not repine over past.
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losses, but struggle vigorously for a future livelihood and something with which to do good to your suffering fellow mortal. There is not a slighter indication connected with the devastation of our country, than the spirit frequently manifested itself. (But, we are happy to say, the federal spirit of our people, of bringing over past losses, and its decline manifested on the part of the bold young men, is one for easy and profitable relations, free from mutual labor. We sometimes receive letters from young men and their friends asking our efforts in finding better business situations; in their sections, business hardly bears a clothing theme.
For the good, both material and moral, of our impoverished country, I could hardly wish that an able-bodied young man in the land could gain either food or raiment at any other business than the usual mechanical trades. The repugnance of a preacher always seems to be his influence and the independent character of the man and a Christian.
Conversations that look to human assistance instead of relying upon their own resources, usually linger out a shaky existence without moral or spiritual power to save their own numbers in the world. Not the least of the evils or human “regulations” in religion is the fact that they destroy the self-reliant energy and continuance of churches and individuals and teach them to depend upon others to do for them what they should do for themselves. We know of a number of faith churches saying they are waiting for others to send their ministers. Such conversations might be unduly and should be encouraged to do their own work.
But we will not allow much more brotherly love to look to the [I] much of help from above, I shall work. I expect a dollar, what does come. Husband communication, and that only to the secondly theory.
Human nature is frail. Under the momentary excitements, under various prompting feelings, at the present provisions will be freely given, your wants will be met throughout the coming year; these exciting causes will die down to a great extent after the first flush of excitement, the contributions will fall off; do not be deceived by the first flattering promise.
Again, all the neighborhoods and precincts of the [I] are in a falling condition. Some of them are simply able to lead and direct themselves; others are not. Those neighborhoods which are destitute are the ones we propose to address.
Nearly all communities have some [I] title, but can contribute when chic. We have gladly noted this disposition in some churches. One church in [I], for whose poor relief was proposed, replied with the tone of Christian spirit, “We have poor, but showers have been more abundant within than in most neighborhood, so we will be able to supply the wants of our own poor,” and so [I] reflected the proposed meeting to a more destitute sister congregation. This is the true, self-reliant.
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Obligation of Christians
Christian spirit for individuals and congregations. However much others may be in a condition, and under whatever obligations they may feel to give or receive the comforts and necessities of life, one purpose of Christian service is neither the condition nor do they feel under obligation to do it. It is but a year or two since we perceived we were in a condition of almost actual starvation. The writer of this has visited, within the last four years, our Senior Editor, who could not give him bread for that; this was his condition for weeks, yet he has characterized for a goodly amount of energy in providing the goods of the world as well as in other matters.
We have visited other families that were near to us, in which we knew that every mouthful of food was taken from women and children who had to suffer for it. What we find makes us somewhat uneasy. We make these suggestions merely to show to our brethren that we of Tennessee are prepared to fully appreciate and carefully, I trust, respond to any appeal for help.
Where there is great destitution, we know there are still those who need help, and it is the solemn obligation of Christians, in intervening sections, to aid these brethren to preach, not to hold idle all the week, as did the Apostle Paul, but to preach as did the Apostle Peter, daily and nightly, publicly and privately, for we continually affirm that this generation has never seen such a providential opening for preaching the gospel as the southern country presents at the present day.
But even the help that is given to the preachers will, too often, be given to the prominent ones, occupying influential positions, that it may attract the attention of the world, rather than to the humble poor, the unpretentious. This is not the way to do. We are to labor for the good of all, and to help those who are in need, and to do so with the spirit of Christ.
Conclusion
Surely the serpent will bite without enchantment; and a babbler is no better than a fool. The words of a wise man’s mouth are gracious; but the lips of a fool will swallow up himself. The beginning of his words of his mouth is foolishness; and the end of his talk is mischievous madness.
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THE ANXIOUS SEAT
We give below an article from the Religious Herald, edited by Elder J. H. Jeter, on the “Anxious Seat,” as connected with the Baptists. We stated a short time ago that it, with the idea of direct spiritual impact, independent of God’s appointments, which gave birth to the practice, was of recent date among the Baptists, and contrary to the ancient usage of their fathers; that they were adopted from the Methodists. Some of our Baptist readers thought we did them injustice. Perhaps they will take the same truth more kindly when told by a Baptist. There are other notable practices connected with the present usages of Baptists:
While the minds of some of our brethren appear to be exercised in reference to the propriety of particular meetings, this indicating a disposition to examine the nature of the ground on which we have been standing, the occasion presents opportunities for inviting an extension of the inquiry to other points, and considering whether, in certain churches, we have been betrayed into practices that little tangential with the principles of the Gospel, or detrimental to the interests of true religion.
This observation has been suggested by what is known among us by the several names of the Anxious Seat, the Mourner’s Bench, and the Altar.
The practice indicated by these terms is, both in name and form, of comparatively recent date in our churches. It has not existed among us. It is not indigenous to Baptist soil. It was unknown to our fathers. It favors less of Baptist character than that of others who, whatever may be their merits, are known materially to differ from us in their ecclesiastical views and principles. It is known, too, to have been long regarded as objectionable by many—I may say of our most intelligent and pious ministers. Under such circumstances, I know of no practice among us which deserves more to be subjected anew to close scrutiny. Let us, however, understand clearly of what we speak.
In defining the “Anxious Seat,” I will not include the passionate appeals, the merciless violence, the manipulative urgency, which are often employed to induce persons to occupy this seat, since many will object to these qualities as not necessarily characterizing the measure, but as its abuse. That this practice, however, exists to a great extent, sweeps the practice out of view.
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Without, however, insisting upon this point, I will endeavor to submit a definition of the practice in question, which will, I think, be accepted by the most moderate of its advocates. The “Apostolic Seat” is a fundamental religious mechanism for the purpose of promoting the work of salvation, in relation to the souls involved, to some degree and take certain measures prepared for the purpose, by which the religious authorities may decide to be the subject of prayer and other spiritual activities. This definition will, I think, be admitted to state the essential nature of the matter, and from which those who may be inclined to be objectionable and wrong; in favor of which position I respectfully ask the attention of our brethren to the following considerations:
- This principle of consideration is rooted in the relationship which God has specifically ordained salvation for men, as He has appointed it equally a matter of Divine Sovereignty; and we are not merely to appeal to the good pleasure of God’s will, but to the essential nature of His plan for the salvation of mankind.
As God has mercifully ordained salvation for men, He has a profound responsibility in the manner by which that salvation is obtained. Each appointment is certainly a matter of Divine Sovereignty; and we are not merely to appeal to the good pleasure of God’s will for the attainment of this blessing, than the use of the appointed means for its attainment.
As in the economy of nature, so in that of grace—whatever God has done, if such were His will—means are necessarily connected in the accomplishment of His purpose; and it is of crucial importance, in either case, to understand the general significance of the Divine government, and only that we shall employ means for the attainment of a particular end, shall we employ the specifications which have been appointed for this purpose.
It is of immense importance—in reference to the attainment of the end, but in respect to the outcome of the respective calls, the importance in one case greater than the other, as spiritual blessings are more valuable than those which are merely natural.
No point, therefore, in the whole compass of ministerial or Christian duty claims, at our hands, more anxious and careful consideration, or none is it more important than we should obtain a correct understanding, than what respects the means, in the use of which we are authorized to hope for the pardoning mercy of God, either upon our own souls or the souls of those for whom we labor; in other words—the “appointed means” for the salvation of those souls.
In this discussion upon this subject, I hope will be our hope of reaping, who we sow. The example of Moses, who smote the rock, to which he was commanded only to speak, and the unhappy result, furnish us with solemn admonition on this subject.
Obvious as are these matters, when thus commonly stated, on this subject there are none who are more prone to err. The history of all the false religions of the world. Visionary theorists of every age, from the ancient sects down to the present time, have been the source of much error.
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Sermons, to the modern revivalists with his latest programme, have substituted plans of their own devising for those with which we have been supplied by Omniscience. They have pleased themselves with the fond imagination that they have discovered schemes for perfecting human nature, and obtaining blessings more in accordance with the philosophy of the moral feelings, and better adapting themselves to the susceptibilities of our nature. Under this delusion, they have unfurled their sail upon the deceitful sea of philosophical speculation, perhaps, of libertine speculation, confident of success, but ignorant of the perilous nature of the enterprise in which they were embarking. In the melancholy weeks that have followed, we behold the monuments of their folly.
It may be supposed that truly pious persons are in little danger from this error. This, however, is a great mistake. The very fervor which true piety imparts to the soul is in danger, without the safeguards provided by the Gospel, of betraying into enthusiasm and sentimentality, which is so fatal.
An element in religion, will, without care, begin her race before she has secured to herself the lamp of knowledge; or, if she start with it, it may still incautiously be lost. The danger is, therefore, from being small, that this principle, in some of its subtle modifications or occult combinations, will insinuate itself into the minds of some who are the true friends and servants of the Lord. It is no small act or faith-impeccable. It may be regarded as one of its finest acts—to let God in all His omnipotence be still. Happy is he who has learned to impose a necessary restraint upon the vagaries of an obtrusive imagination, to repress the claims of an vicious and meddlesome piety, not to speak when God is silent, and not to act when He commands him to be still.
W. H. J.
(TO BE CONTINUED)
REPORT FROM OLD VIRGINIA
Louisa, C. H., Va., Nov. 5th, 1866.
Editors Fanning & Linscomb: The cause is still “growing” in Old Virginia. Glad tidings are borne to us from every quarter. The majority of our preachers have been hard at work, and God has greatly prospered their efforts.
In my last letter I reported twenty additions at Zion, Hammet. At my last appointment, I preached for the first time regularly once a month at that point; there were eleven accessions—five Methodists. Brother Walthall and myself held a meeting at Gordonsville, Orange county, resulting in nine additions, one from the Methodists. I had an all-day meeting at Greent’s, Louisa, with three additions. The Baptists kindly offered me the use of their house, Acel, in Nelson county. I preached two sermons on the second Lord’s day in October. Two young men came out on the Lord’s side. I held a meeting week…
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For last, of several days, at Fawn’s Grove, Gloucester county, at which eleven were added to the church. One was an Episcopal lady.
At Romantica, Caroline county, there were children baptized. Brother Abell reports that three hundred and fifteen are the result of his labors this year—many of them Methodists and Baptists. Brother Furber writes encouragingly from Matthews C. H. Twenty additions from the Methodists and Baptists, and a lady who had intended to be confirmed in the Episcopal Church. Meeting still in progress.
We need a paper in Virginia. The Religious Herald has some precious qualities, but it is not free from the influence of Arminians and Disciples; and there is the prospect of the union of Baptists and Disciples’ views, which is a serious matter. The Herald, in its last number, states that we have passed through the belittlement condition of our history and reached the contemplative, reflective, &c. Talks about improvement, spiritual influence, justification by faith, without works, and universalism, as held by all acknowledged Christians, and says that constant attention wears away the rock, so contact with these impalpable theories, and constitute communion with them, will modify our views and change the true. Simply mistaken, Doctor. I am afraid that our learning are two motives, which express sentiments entirely on our hearts. The one being “Jesus is the Christ,” the other, “I am the truth.”
If we are to be the Christ, and not a half-lead, we will bear His name, and glory in His truths, and preach His gospel to the earth.
L. A. CUTTER
There were some typographical errors in my letter, but the reader can readily correct them. By the way, I have heard several brethren say that in their opinion the regular newspaper form would be decidedly the best for the Advocate. If this change would increase the circulation, and tend to the interest of your paper, had you not better consider the matter? I simply suggest this. Your subscribers might express their preference. As to myself, the present form suits me equally as well.
Fraternally,
L. A. CUTTER
This last item was marked “private,” but wishing to have the suggestions of our brotherhood, we give it publicity. The sheet form will certainly be the cheapest form in which to publish matter. There was generally expected wish to have the Advocate, so far as we could get it, published in a pamphlet form, and it is determined to venture upon the experiment of a weekly publication.
One suggestion is not such as to drive us from it, notwithstanding we are losing money on the year’s publication.
We ask the brethren to make such
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suggestions as they think will be for the good of the cause and the interests of the publication, and we will carefully weigh all suggestions, and then act in the matter according to the best light we have. If our brethren in Old Virginia will give us a goodly list of readers, until they are in condition to publish for themselves, they can respond to Elder Jeter as well through the Advocate as through other mediums. Elder Jeter has published some excellent things, and with the general temper of his articles and his tone of fairness we are pleased, at least in contrast with the general tone of the sectarian press toward us. He judges of how we will act, by how Baptists have acted. Those whom Elder Jeter and the Baptists claim as their ancestors, are precisely the positions we now occupy. The too great familiarity of these Baptists, and their too close “affiliation” with the errors of Paulicians, connected them to yield to the old, sacred, blood-bought principle of their fathers, and obliterate the “ancient landmarks” of the Heavenly Kingdom. They naturally think we will do as they have done.
The effort of our brotherhood is the reaction from this yielding of our Baptist friends. We have no abiding faith that when the animosities and prejudices of the last thirty years have cooled, they will find that we have held a firm hold on the ancient heritage of our common ancestors, maintaining the faith and practice of the apostles, including the “usage.” Rendered almost palatable by the blood of the martyrs for fifteen centuries, and seems this they will return in their heart to the true Israel of God, and we will be one people and the one body in Christ the Lord.
For the Gospel Advocate.
GOOD NEWS FROM McNairy COUNTY
McNairy County, Tenn., Oct. 30th, 1866.
Beloved Brethren, Families & Listeners:—Join with us in rendering thanks to God above for His unbounding love and the triumphs of His holy work.
We have been blessed with two protracted meetings in this vicinity recently. The last at the Liberty meeting-house in this county, which was commenced on Saturday night before the first Lord’s day in this month and continued till the following Thursday evening. Our preachers were Brothers N. Gibbons, of Giles County, who gave the opening address, and who was followed, on Lord’s day, by Brother Wilkins, of this county, and on Sunday evening our old Brother Green came up accompanied for the occasion in the proceeding armor. Brother Michie also bearing his part as became a soldier of the Cross. The truth, as it is in Jesus, was ably set forth to attentive audiences, and a spirit of inquiry existed such as has not been felt in the land for years before. We had a delightful time, and any poor broken heart was soothed and comforted. The humane
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The results were as follows: Five were immersed, one of whom was an old gentleman of about seventy-four years, four were received from the Baptists, one restored, and one joined, who was prevented from baptism by middle illness in his family, who will be baptized next Sunday; in all eleven. It was a joyful season to us who had been praying for the preaching of the Word, and had been patient for the water works. On the 20th instant Brother Michie commenced a series of services at the Clear Creek meeting-house. Most highly did he sustain his responsible position.
Every one, of whatever name or sect throughout the country, who knows Brother Michie, has full confidence in him as a man and a Christian; but though we have all heard him preach repeatedly, we were not aware of the ability we had in our midst. He, like Paul, found that he “could do much through Christ who strengthened him.” On Saturday evening two came forward and made the good confession. On Sunday there were several more, and on Monday a liberal pouring into the Kingdom.
The crowd was so dense I could not count them at the time. On Tuesday a similar scene took place, but there were not as many applicants as on Monday. On Wednesday the interest was unabated, but Brother Michie was obliged reluctantly to close, having delivered nine delightful sermons with strength that surpassed his usual. They are now earnestly collected under the banner of the Lord.
Your sister in the blessed hope of the resurrection,
M. PHEIST.
Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools; for they consider not that they do evil. Be not rash with thy mouth, and let not thy heart be hasty to utter anything before God: for God is in heaven, and thou upon earth: therefore let thy words be few.
For a dream cometh through the multitude of business; and a fool’s voice is known by multitude of words.
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Georgetown, Ky., Nov. 14th, 1866
Brother Lipscomb:
I took up a collection on last Lord’s day at Mt. Carmel, for the destitute in the South. Two hundred dollars was subscribed, one hundred and sixty-five of which was paid in at the time by the following named friends and brethren:
- W. J. Williams $10
- H. E. Shumaker $10
- A. A. George $5
- Mrs. W. Sparks $1
- Mrs. Julia Lail $5
- Jas. L. Patterson $5
- W. N. Patterson $15
- J. Levi Patterson $5
- E. L. Patterson $10
- Mrs. Nephtali Patterson $10
- Misses Sparks $10
- J. H. Talbot $10
- Mrs. Maria Thomas $10
- Unknown $1
Total: $186
For which amount I send you enclosed a check on New York. I also obtained the promise of about one hundred bushels of corn, which we will ship early in December, and the balance of the money will be forthcoming at my next appointment at Mt. Carmel.
Yours sincerely,
J. H. McGinn.
The above check has been forwarded to Brother Havener, of Jamestown Court House, South Carolina.
D. L.
Dear Brother David Lipscomb:
The Church of Christ at Georgetown, Ky., incloses you a check for $100, to be applied by you towards the relief of the destitute saints in the South.
Your brother,
James Y. Kelly, Clerk,
Tenn.
We thankfully receive this as the second remittance from the beloved brethren of Georgetown, Ky. This, together with the accompanying from Brother McGinn, exhibits the true spirit of Christianity in the hearts of Christians. The most substantial giving, in the name of Christ, or our goods to supply the wants of our suffering brethren and sisters, is the dearest approach to divine perfection that mortals can attain to in this world. We have received also from the congregation at Stevenson’s Creek, Tennessee, $35.00; from a brother in Monticello, New York, $5.00, for brethren in need.
D. L.
Indianapolis, Ind., Nov. 14th, 1866
Elder D. Lipscomb:
Dear Brother: We will publish immediately an Almanac, containing a statistical report of all the preachers and members of the Church of Christ, in the United States and Canada, and other matters of interest to our people. That this report may be as complete as possible in your District and State, we ask your assistance. Will you please send us the names and post-office addresses of every Christian preacher in your district and surrounding districts as far as you can obtain them.
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Also, the names of the various congregations, and the number of members in each of them. An immediate reply is most respectfully solicited.
Yours in one hope,
L. H. DOWLING.
We give the above to our readers that they may respond, yet we confess to a kind of absurdity or unlisted superstition it may be, to such catalogues and numbering. We always think of David’s literal enumeration of the Jews. It looks, too, like presenting a denominational level and influence, above and apart from the truth, which we fear. But if any of our readers think the work desirable, we present the opening for their engaging and hiding in it.
D. L.
QUERY
Brother Dr. Thompson, of Thompson Station, Tenn., says, “In our Bible Class studies, on ‘our Lord’s,’ we had an undesired question about the third chapter of the Acts of the Apostles. In the expression, ‘Repent and be converted that your sins may be blotted out, when the time of refreshing shall come from the presence of the Lord,’ we had some difficulty as to the times when the refreshing was to come from the Lord, and related to His presence. It was agreed to refer the matter to you and ask a response through the Advocate.” We know not of a more gross mistranslation of the original into English than the expression “when” in the clause spoken of. It should, beyond the possibility of a doubt, read “that,” or “in order that times of refreshing may come from the presence of the Lord.” The Bible Union translation reads, “Repent therefore and be converted, that your sins may be blotted out, in order that times of refreshing may come from the presence of the Lord.” Anderson reads it, “So that refreshing may come from the Lord.” They are substantially the same, and convey the true idea. These persons had believed upon the testimonies presented by the Apostles; he exhorts them then to “Repent and change their relationship, that their sins may be blotted out, that they, as the pardoned children of God, might receive the refreshing blessings of their Father continually and perpetually in their journey through this world, and enjoy a happy rest with God in Heaven at last.
D. L.
WORKING CHEAP
“What does Satan pay you for swearing?” asked one gentleman of another.
“He don’t pay me anything,” was the reply.
“Well, you work cheap; to violate the character of a gentleman; to inflict so much pain on your friends and civil people; to suffer, and all for nothing. You certainly do work cheap—very cheap indeed.”
THE GOSPEL ADVOCATE
REPORT FROM ARKANSAS
Batesville, Ark., Nov. 5th, 1866.
Editors of the Gospel Advocate—Dear Sirs—This will inform you of the reception of your valuable paper. I recognize it as a high Christian privilege to have the pleasure of its teaching. We inform you that the ancient word of the Most High is cutting its way in some localities of North Arkansas.
Embracing the third Lord’s day in October, 1866, with Brother L. Hembree and Brother H., we held a protracted meeting near Sulphur Rock, Independence County, Arkansas, organized a congregation with thirty-four members, and increased to sixty before the meeting closed. To the Lord be all the praise.
On Friday before the fourth Lord’s day of October last, we began a protracted meeting with Hault’s Greek congregation, in Randolph County, Arkansas, and we found the brethren and sisters alive to the cause of our Master. Up to Monday evening, there was one received and twelve were received by confession and baptism. The meeting was to continue for some days. Here we have the labors of Brethren Wm. Nickles, J. M. Lemmon, and W. H. Hodges. This congregation is one mile west of the road leading from Pocahontas to Smithville, several miles from Pocahontas. We will ask the brethren traveling from east to west, will please give us a call. My address is Batesville, Arkansas.
WILLIAM DARNELL.
Brother K. E. Vanzant, of Fort Worth, Tarrant County, Texas, writes: “Brother D. F. Hall and H. M. Gann have been preaching to us recently, and think things much better. We have had between twenty-two and thirty additions to the church, the most of them from the world. Some from the Methodists and Baptists. We have taken steps to build us a meeting-house. In the meantime we meet every Lord’s day and attend to the ordinances of the Lord’s house.”
EDUCATIONAL NOTICE
We again give notice to the subscribers to the Educational Stock Company that the subscriptions made in the year 1860 must be settled up. The brethren, in the renewed efforts that are being made, are meeting with most gratifying success; but the old books must be closed, and the old debts paid on the subscriptions now being made can or will be appropriated to the settlement of the new matters. The old subscriptions are amply sufficient to settle them all. The stockholders, at their late meeting in Franklin, Tenn., ordered the sale of the present Franklin property, so as to remove all embarrassment in regard to location. We doubt not a hundred thousand dollars endowment fund will be secured in a few months, with a handling fund of equal amount, so that work in earnest may be commenced in the early spring.
D. LIPSCOMB, Sec’y and Treas.
THE GOSPEL ADVOCATE
ETERNITY
“Eternity has no grave here!” The flowers fade, the heart withers, man grows old and dies; the world lies down in the sepulchre of ages, but there is no grave in the brow of eternity. Eternity! Shapeless thought! The ever-present, unchanging and truly infinite chain composing the life of God—the golden thread entwining the destinies of the universe. Earth hath its beauties, but those shadows there for the grave; its honors, they are but as the gilded sepulchres; its possessions, they are but toys of changing fortune; its pleasures, they are but burning bubbles. Not so in the untried bourne. In the dwelling of the Almighty can nothing decay. Its day will know no taking—eternal splendor fortifies the approach of night. Its fountains will never fail; they are fresh from the eternal throne. Its glories will never wane, for there is the ever-present God. Its harmonies will never cease; exhaustless love supplies the song.
CHRIST’S HAND
It is a STRONG HAND—it balances all worlds; it steadies the swinging universe, controls the march of law and the succession of events.
It is a REDEEMING HAND—only, wrought salvation, opened the gates of gospel, reached out of their blessings the bars of the tomb.
It can BREAK the sepulchre and destroy the thing of death—from earth to heaven there is the high way for the ransomed of the Lord.
It is a TERRIBLE HAND—it can crush; it can break in pieces the defenses as easily as the potter’s clay; how the very heavens tremble when did it ever break the united realms? It was laid so gently upon the brow of infancy that the smiling infant looked up into what did not seem a stranger’s eye and waited for benediction.
It is a BOUNTIFUL HAND—it can spread the table in the wilderness, and wherever opened, satisfies the desires of every living thing. It provides light, nectar, and sweetest matter serving—Northwestern Christian Advocate.
“He that diggeth a pit shall fall into it; and whoso breaketh a hedge, a serpent shall bite him. Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby. If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom is profitable to direct.”
We have received from a brother at Christian, Tennessee, $10.00 for the destitute.
D. L.