THE GOSPEL ADVOCATE
Editors: T. Fanning, J. Lipscomb
Vol. VIII
Nashville, April 10, 1866
Number 18
CHRISTIAN UNION, NO. 3
If we are not much mistaken in the authority upon which we act, we have shown that it is the will of God that all his people should be one. It was predicted that “There should be one Lord and one name one.” Jesus had but one flock, and sheep not of this flock were to be brought into the fold; Our Savior said: “There shall be but one fold and one shepherd.” (John 10:16). Paul said “There is one body,” (Eph. 4:4); and again, “But now there are many members, yet but one body.” (I. Cor. 12:20).
The middle wall of partition was taken from between Jews and Gentiles, and as water, when impurities are removed, flows together from the force of natural laws, the converts from their antipodal nations came together from the identity of their spiritual teaching. The question might be propounded thus: “What was the attractive force that produced this early union amongst Christians? What was the bond of union?” Believers then were not their own, had no religious wills of their own, and being bought with a great price, and they as a necessary consequence, having given themselves to the Lord, gave themselves to one another to watch over each other, as members of the same family.
Perhaps these statements do not fully answer the question. The matter will be recalled that Jesus prayed that all who believed on him “through the apostles’ words, might be one, as he and the Father were one, that the world might believe that the Father sent the Son.” The Jews believed through the words of the spirit at Jerusalem and throughout the world, and the Gentiles, from the preaching of Peter at the house of Cornelius, to the ends of the world, believed through the same words, and were therefore one with all Christians.
Hence, in the first century, there was no Roman Catholic, English Episcopal, Presbyterian, Lutheran, Baptist, Methodist, Campbellitish, or indeed, anyone resembling in a very striking manner a single orthodox.
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The church now in existence. Then the only church known was the Church of God, and the only spiritual people were Christians. All men believed the same truth, all sang the same songs, partook of the same bread and wine, and were of one mind and purpose, filled with the one spirit.
As was predicted, however, soon after the departure of our Lord to the throne of His Father, grievous wolves entered into the fold and scattered the flock. They began to misinterpret the sheep who were in the fold, and to argue that the simplicity of the truth. Men, at a very early age, began to introduce the philosophical—superior wisdom. Some, indeed, these began to give what they called “liberal interpretations” of divine truth, and they maintained the necessity of other organizations beyond the church. Later in the fourth century it was deemed unfit for the people to express their belief in scriptural language. This dereliction made it necessary for Christians to look about. The attempt to substitute what they called “liberal interpretations” of the sacred scriptures and the rules of life.
The result was, that in the year three hundred twenty-five, a general council was called by Constantine the Great, over which he presided, and which decisions he directed. The first council of human origin was the work of this first general council. It was then maintained and established that they should worship God, by adhering to the temple of God, to serve Him with regulations to the people of God. The body that formed was, and is, the mother of harlots and abominations of the earth.
From that time forward, there sprang into existence some six hundred, who all claimed the inalienable right to eat their own bread and wear their own apparel, taking the privilege of being called by the name of the Lord to take away their reproach. They were willing to make their own terms, assume their own peculiar position, and constitute independent bodies, with the privilege of wearing the name of “Christian churches”—each church but one church. An enemy has done this. The Lord’s people have been bewitched, subverted, and converted into conflicting sects.
These are not only mutilated, but they are huddled in the city of heaven. Thus there are good people, however, in these parties; we doubt not. They constitute Babylonianism and the Lord’s call, “come out of her, my people, that you be not partakers of her plagues.” Can one ever be brought out of this confusion? Will it ever be possible for man to make a faithful enough appeal to make an old church? For fifteen hundred years, men, undoubtedly wise, have labored diligently to perfect a plan upon which all could become one; but each effort has but resulted in the end.
Sectarianism, in all its phases, is rebellion against our King, and Satan.
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stands at the helm and manages all its stately movements. The conflict is, and must be, between God and the prince of this world. By influences which we may not always very clearly perceive, the Almighty will continue and waste the powers of earth, and will finally destroy the latter of the amulets or the world with all his bustling by his personal appearance. Hence, must he be driven thence. God will accomplish the work in part by the light of truth, and such as will not attend unto their Christian duties will be crushed from the earth by the brightness of his power.
Hence, spiritual unity can only be formed by our abandoning every human thing in religion, and taking their stand together as in the halcyon and palmy days of the church in Apostolic times, on the simple creed as set forth by the spirit in the New Testament.
With these views we have no confidence in the capacity of men to devise plans for the union of Christians. So far as we are personally concerned, we desire no party union, and we are satisfied that just as soon, in the good providence of God, as Baptists, Methodists, professed Disciples of Christ, and others, see the light of God as it shines in the face of Jesus Christ, they will rejoice together on the one foundation which God hath laid—one name.
WHAT MUST I DO TO BE SAVED?
By R. M. J.
We have now arrived for answers to the great question, which, for convenience of examination, we will group together.
- “He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned.” — Christ.
- “Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins; and you shall receive the gift of the Holy Spirit.” — Peter.
- “And now, why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” — Ananias.
- “Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house.” — Paul.
It is apparent, at a glance, that each of these answers differs from all the others. Is that not startling? Does it not embarrass the whole subject with spiritual difficulty? Shall we hesitate to conclude that the Scriptures contradict themselves? Does the Savior of men teach one thing by Peter, another by Ananias, and still another by Paul and Silas? This might be too perplexing, but it will never deter Christians.
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The Spirit of all knowledge and truth did not thus stultify himself; and the teaching of the Holy Scriptures is on the great subject of human salvation. Shall we, then, conclude that there are four classes of saving men, revealed in the New Testament? Does God save one class of men by faith and repentance to the exclusion of all other conditions; a second class, by repentance and baptism; a third class, by baptism alone; but a fourth class, by faith alone? This would leave the whole question in the most perplexing uncertainty.
For in this hypothesis, how could any man tell to which class he belongs, and thus ascertain the conditions of his pardon? Such a supposition as this is derogatory to the character of God, and productive of the greatest confusion; for without such a judgment, no one could ever feel the full assurance of faith that he has done what God requires of him in order to pardon.
It is as clear as is manifest from the Scriptures that there is but one way by which men may be saved. To us it is an evident truth, that Christ is the same in all cases. It is invariably accomplished by the same means; it always embraces the same steps, and is ever attended by the same blessings.
Moreover, it is important to remember that in order to enter into this name, and secure for ourselves the blessings of Christ’s church, there is but one way by which we can enter into this name, and secure for ourselves the blessings of Christ’s church.
But then these answers are distinct from each other; how can we dispose of this difficulty? The difficulty in this case is more apparent than real. Indeed, the difficulties in the way of understanding the Scriptures are generally in the mind of the reader, and not in the Scriptures themselves. Many persons read the Bible, expecting, whenever a subject is mentioned, to find a distinct communication of everything connected therewith. Others read it, thinking they expected to find a whole system of theology in every chapter. Now the Bible can, no more than other books, teach everything at one time and in one place. If all truth could have been presented in one page, only a single page would have been necessary for the wants of the world in all time. The revelations of the Holy Spirit were not all made at once, but at sundry times, and in diverse manners. They were given out in small portions as the world was prepared to receive them. And it should be noted that in all the Bible, there is no attempt toward any formal or systematic treatment of truth on any subject. Hence we find that all the teaching of the Holy Spirit is in any great and important subject scattered through large portions of Scripture. We have here little, and there…
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little; a fact in one place, and an illustration in another; a command here, a promise there, and an annihilation somewhere else.
Here it follows, that in order to a full and correct understanding of any question, we must bring together and carefully study, all that the Holy Spirit has revealed on that subject. If we take only a part of the Spirit’s teaching, we have only a part of the truth, and our results can easily be made to agree. There is but one way, however, by which it can be done. It cannot be done by taking one of the inspired declarations by the exclusion of all the others, and establishing what is contained in it as the only condition, or conditions of pardon. This would be to reject a part of the “testimony of God,” throw suspicion on the whole, and sap the very foundations of the citadel of truth. The only way by which these declarations, all equally inspired, can be harmonized, is to take them all together, and regard each as an essential part of an elaborate plan, and apply them to the spiritual condition of the person, or persons, making the inquiry.
- The Philippian jailor was an ignorant unbeliever. He had not yet heard the word of Christ. He was ignorant of the character and claims of Jesus of Nazareth. Hence he was commanded, in the first place, to believe in the Lord Jesus Christ. But his inquiring teachers did not stop at this point. In order that he might know what to believe, “they spake unto him the word of the Lord, and to all that were in his house.” What the preachers were, which they spake, we know not. But this we are confident, that they spoke in exact accordance with the great commission given by Christ to His Apostles, and also in accordance with that word which was preached at Jerusalem, and there was to go forth unto all nations. This position is confirmed beyond the possibility of a reasonable doubt by the unmistakable part of the narrative. It is noted that “he took them the same hour of the night, and washed their stripes, and was baptized, he and all his straightway.” From this it ap…
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peat’s that “the word of the Lord,” according to Paul and Silas, is
However, then, if one is baptized out, does not speak “the word of the Lord” fully, and is therefore, to that extent, an unfaithful servant. The faith “of the Philippians” that “brought salvation” to him, was a faith that led him down into the waters of baptism in humble obedience to the commandment of God.
The conversion of the Ethiopian is a parallel case, and will further elucidate our position. It is simply stated that Philip “preached unto him Jesus.” But as the result of this preaching, it is recorded that when “they came to a certain water,” the eunuch said, “See, here is water; what doth hinder me to be baptized?” This shows, therefore, that in preaching baptism to him, Philip had presented the command. Indeed, I personally affirm that after the day of Pentecost no man was ever baptized without being taught of faith and repentance. Nor in this writing, for it is in extraordinary circumstances. He was the servant of the Father, and of the Son, and of the Holy Spirit. This is the essential part of the gospel.
The Apostles’ Commission
The apostles were commanded to preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. To preach Jesus without baptism is in direct violation of the explicit injunction of the Commission, and contrary to the unmistakable example of the Apostles and other inspired teachers.
- The Pentecostians were believers when they asked what they must do to be saved. Previous to the day of Pentecost they doubtless had some knowledge of the life, death, and claims of Jesus of Nazareth. And now they had been convinced that in rejecting Jesus of Nazareth, they had crucified the Lord of life. And now in the light of their belief or the gospel, they cry out, “Men and brethren, what shall we do?” The Apostle told them to believe in the Lord Jesus Christ, for he knew that they could believe; but he got to their spiritual condition: “Repent, and be baptized every one of you, in the name of Jesus for the remission of sins, and ye shall receive the gift of the Holy Spirit.” The reply, far from excluding faith, is based on the fact that they already had faith in Christ as the Savior of men. The question which they propounded, and the earnestness with which it was met, fully satisfied the Apostles with reference to their faith.
- Saul of Tarsus was both a believer and a penitent when Ananias came to him. He had already believed and repented, and faith took possession of his heart when he heard the voice: “I am Jesus whom thou persecutest.” And three days he had been without sight, and neither did eat nor drink. Hence, as he had already believed and repented, the com…
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The command given to him is, “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” It was unnecessary, yet it was dangerous to delay longer. It was his urgent duty to arise at once, and submit to the authority of King Jesus by openly putting his faith before men. Thus we see that in the “Acts of Apostles” there is an answer adapted to the spiritual condition of every individual outside the pale of God’s Church.
Should an individual, who has never heard the gospel, ask me what he must do to be saved, I would tell him he must believe in the Lord Jesus Christ. But I would not stop at this. I would speak unto him the word of the Lord. I would tell him that the Son of God came into the world to save sinners such as him, that He went about doing good, comforting the afflicted, healing the diseased, opening the eyes of the blind, unstopping the ears of the deaf, and raising the dead.
I would tell him that notwithstanding all this, he was despised and rejected of men, and for our sake, smitten and afflicted of God—that from the day of His birth to the hour of His death, he was persecuted, reviled, homeless wanderer, without even a place to lay his aching head. I would tell that He was arraigned before Pilate by bloodthirsty Jews as an imposter and blasphemer—that justice was denied Him—that He was led as a lamb to the slaughter, and multitudes of His mindless enemies poured out His blood on the ignominious cross as a sacrifice for the sins of the world. I would tell of His lowly birth, of His triumphant resurrection, of His glorious ascension and coronation at the right hand of the Majesty on high, where He ever lives to intercede for His people, and whence He is in coming again to judge the world.
And then I would refer him to the commission in which He authorized His faithful Apostles to preach the gospel to every creature, offering pardon to everyone who believes and is baptized. And if his heart was touched by this simple recitation—if he was willing to put his trust in Christ, relying on His promises and power to save—if he would determine, by the help of God, to live a new life, and would make the good confession, then I would justly take him the same hour or the day or night, and baptize him into the name of the Father, and of the Son, and of the Holy Spirit.
But should an individual who had already heard the gospel, understood and believed it; who had by it been cut to the heart, convinced of his own sinfulness, and pointed to the blood of Christ as the only sacrifice for sin, ask me what he must do, I would answer him in the words of Peter: “Repent and be baptized, in the name of Jesus Christ for the remission of sins.”
Again, should an individual, who has not only heard and believed the gospel, but who has also repented of all his sins, that is, turned away from them, ask me what he must do to be saved, I would earnestly exhort…
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“Did Saul say, ‘And now why tarriest thou? Arise and be baptized, and wash away thy sins, calling on the name of the Lord.’ Will any one say that in such cases I would not give that answer, and that alone, which is adapted to the spiritual condition of the enquirer; that answer which was designed by the Holy Spirit for him, and for all who are like him?
And if these answers are correct under the circumstances specified, then is the plan of salvation so plain that a wavering man, though a simpleton, need not misunderstand it.
The unbeliever is commanded to believe on the Lord Jesus Christ, and that he may know what to believe the word of the Lord is spoken to him, and after he has heard and converted the word, he is baptized in the name of the Lord.
Believers, who have been pricked in their hearts, are commanded to be baptized in the name of Jesus Christ for the remission of sins.
The penitent, praying believer is commanded to repent and be baptized in the name of Jesus Christ for the remission of sins. Does he still inquire, ‘What must I do to be saved?’ To give an answer that will embrace all characters, I reply: You must believe with all your heart in Jesus Christ, the Son of the living God; you must repent of all your sins, that is, you must turn away from them, cease to do evil and learn to do well; and then, on a confession of your faith in Christ, you must be baptized into the name of the Father, and of the Son, and of the Holy Spirit. You will then be translated out of the kingdom of darkness into the kingdom of God’s dear Son, and become a child of God, and an heir prospective of eternal life.
You will then have God for your Father, the Lord Jesus Christ for your elder brother, and the Holy Spirit for your comforter, the Holy Scriptures for your guide, and the good of all saints, and the communion of saints in the Kingdom that shall not pass away.
PARENTAL RESPONSIBILITY
We are many parents who seem utterly indifferent to their own well-being in the world to come. They apparently, while standing in life’s great responsibilities, have let their children go down to the sorrows of eternal death unheeded, and they seem to forget that they are not only affected by their parents. Children very early begin to walk in the path marked out by their parents. As the twig is bent, so the tree is inclined, is a true but truthful adage.
“Train a child in the way he should go, and…”
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he will not depart from it when he is old,” implies that the converse of this is equally true. Train a child in the path of sin while he is young and he will not depart from them when he is old. Then, parents, by conforming to the ways of sin and rebellion against God, you not only compass your own destruction, but you lead them with you into the snare of eternal death, those innocent little children that you have been instrumental in bringing into the world. How can you hear this thought? You, the most eternal beings in their lives, have you ever said, “Mother, Father, think where you are leading those children!” You would shudder at the idea of leading them into a position that would bring them to the loss of their souls. You would never think of doing such a thing. What must your bitter regret be if these are your examples to them and you have led them to hell? Parents, bring your children safe, if not your own, be instrumental to honor God, and shield the paths of sin and death.
OUR EDUCATIONAL PROSPECTS AND DIFFICULTIES
That there is a necessity for good schools in the South under the influence of the Christian religion, or in which the Christian religion is the paramount influence, is a truth that cannot be denied. It is a necessity that is felt by all who have any regard for the education of the rising generation, in the Christian sense of it. If there be such a necessity, then who is to meet it? The answers to this would be quite different if given by various persons. Perhaps the leading families of the community would answer: The lack of means to build them is a great obstacle. The writer would say that was the least obstacle he could see in the way, and the one most easily overcome. A difficulty presents itself just here to the spirit of the people. At the schools that are established by the public sentiment of the professed Christian world, Christian schools are not supported. If there is a necessity for a Christian school, why is it not established? The possession of such means as would enable the establishment of a school is not the only thing necessary. The spirit of the people must be in harmony with the establishment of such a school.
Whoever saw a rich man think it his duty to meet with his brethren on Lord’s day, merely to worship? If riches make a man a Christian, the church is in a sad condition. The rich should be the first to support the church, and they should be the first to support the schools. The rich should be the first to support the church, and they should be the first to support the schools.
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Individuals so deleteriously in their religious character, is there not danger of too much wealth having an injurious effect upon a school? Is not the desire of so much wealth for schools to give a gorgeous, showy, expensive style and appearance to the buildings and surroundings of the school? Is this promotive of a truly Christian spirit and character? Does not Christianity delight in the simple, the unostentatious, unpretending, but substantial and economical? Do not the surroundings of such places have a great effect upon the manners and habits of those who attend them?
There never was a man or woman, in plain coarse attire, that went into a richly furnished parlor, or sat on a velvet cushioned lounge, without feeling the contrast. But few persons have that strong, self-reliant independence that enables them to resist such influences, and the result is, the great mass of poor and moderate circumstances in life are driven from attending the affecting houses, and visiting the dwellings of the rich, or they are drawn into the corrupting, hypocritical and contemptible practice of striving to ape the manners and customs of the rich.
Now to furnish school buildings and the surroundings of schools, that are Christian in their character, with the style and display of wealth and fashion, will have one or two effects. It will either deter the poor from attendance at such school, or it will cause ninety-nine out of every hundred to ape the habits, dress, style or living of the rich, and necessarily disqualify them for earnest, laborious service among the poor. I am sure that none execute the advantages of an education more highly than the writer of this, yet I am prepared to state that my belief is, that nine-tenths of the college educated preachers are unfit for the ministerial service in the kingdom of our Savior, not by their education but by the habits of physical indulgence, by style of dress and tastes they have formed while obtaining that education.
After college, how many of them can identify with the poor? Can they put up with the inconveniences of the poor? How many can sympathize with them? They must associate with, visit and preach to those who live as they have learned to live within college. It is a waste of their service upon the destitute to preach to the ignorant and poor, who cannot appreciate their wonderful learning. Hence they naturally seek locations to preach to the wealthy, refined and cultured. They seek “dues” in cities and wealthy communities. They form and advocate societies to enable them to live without the sacrifices that the true minister of Christ should make.
If such influences are inseparable from collegiate and classical education, I, for one, would say, better be without the college, and let our preachers learn what they can at the common schools, at home and in the congregation of the Lord. Let them develop their talent by dint of their own energy, and sacrifices of comfort and convenience, and then…
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they will, in gaining the extortion, gain the habits, temper, and spirit, that are requisite to real Christian labor in the church and the world. But brethren, we believe such influences are far from being inseparable components of a thorough classical education, and not even favorable attendants of such attainments. But they have fixed themselves, as parasites, upon the colleges and universities of America, through the money-loving, wealth-worshipping character of our people. Can the church be independent—be true to the Spirit of her founder, and look to the interests of the poor in this great matter? She should educate alone for the church and God. Where is the rich man, when she has educated his children, that is willing to consecrate them to God and her service? The poor constitute the principal charge and chief hope of the church. The rich, as a class, by special decree, belong to the devil, and are doomed to hell. We do not know that it is a very binding duty of the church to educate the subjects of the devil. If he desires his subjects educated, he is fully competent and well furnished with agencies to do the work.
We feel an interest in seeing schools adapted to the wants of the poor, at which the humble and unpretending can be educated, without separating them, in habits and sympathy, from the poor, and in which they will be taught the principles and practices of the Christian religion in the fullness of all their parts. Is such a school practicable? If not, the church has no interest in schools.
What are the obstacles in the way of such schools?
- A lack of Christian independence in the church to conduct its schools according to the demands of the Lord, instead of after the ways and wants of the world.
- A lack of earnest men to take hold, and with faith and zeal carry out the work.
- A lack of one zealous and faithful agent who can give confidence that he has the qualifications, business capacity, and devotion to the cause of God that places him above selfish purposes and calls, and in connection with him a number of earnest, working men as a heart of missionaries, who will take interest enough to study the interests of such schools, who will spare time to meet together and freely consult in reference to the best means of managing and conducting them. When such men are found, the money will be forthcoming. But until then, it is not attainable.
We have been led to these remarks from the experience we have had in Tennessee with reference to schools in the last several years. A number of brethren felt that the increasing demands of the Christian religion demanded, in our midst, enlarged school facilities. Commenced operations with a view of obtaining these. The times had been important, perhaps, but the chief difficulty has been found in securing an earnest agent, who would give his time to the cause. The next greatest difficulty has been in getting a board of managers who would feel an interest in schools sufficient to draw them together to consult the proper operation. Yet the board is of as clever men as the country affords, but their hearts are not fully in
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this matter. Other private demands press upon their attention and occupy their time. Money has not been the want. As an indication without an agent, we have seen a very earnest board of managers; there were nearly fifty thousand dollars of property ready to be offered to the honorable certainties of the local administration. I know the weather has been unpropitious. But the same results so often happened when the weather was good, that we could not lay the blame wholly on the weather. There are other reasons that have been lost from their long resting places by the circumstances and jars of the last several years, which were Christianizing tendencies, to the activity and faithfulness as dispensers of the Lord’s blessing, would surely pass through their hands.
Indeed we have ever felt caution in these matters. Now we believe a school upon a true Christian basis, with an earnest, acting agent, and a board of managers that will heartily and zealously second his efforts, could secure within thirty days, within the two counties of Davidson and Williamson, Tenn. We do not believe that all of the spirit of Christian charity and devotion is by any means confined to these counties. What say the brethren? Can the men be found who will give themselves to this work, and furnish the needed amount to establish public a school in which Christians will be taught?
TO BAPTISTS AND DISCIPLES IN TENNESSEE
Brethren:—The Savior of the world prayed for his people and his followers, that they might be one—that the world might believe that the Father had sent him. The unity of the people of God, the unity of the followers of the Lord Jesus Christ, is what the world needs. It is a condition of the world’s believing in the Son of God, that they might be united. Division and strife may repel the professed followers of the Savior, and the world in indifference and sin sinks down to the dark abyss of eternal death. In the light of this awful consequence of division among the people of God, what are we doing to bring about union and peace? Are we making the efforts and the sacrifices to avoid division and bring about unity that the importance of the situation demands?
We divide ourselves into parties, and thus repel the world. We are not following Jesus, as he prayed, breaking down the walls of division. Christians, in the name of God and the city of God, will you not unite? Shall we not make an effort to bring about the union of Christians in one body, in one faith, in one walk, directed by the divine rules? This is the demand of God and the crying want of the world. Shall Christians make no effort to comply with the demand of God, and supply this want of the world? We appeal to Baptists and Disciples as having…
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Many points of agreement to make a move in this direction. They teach a common rule of admission into the Kingdom of Jesus Christ, to-wit: A penitent believer’s burial in Baptism, in order to a resurrection to a new and holy walk with God. They have a common rule of faith and practice for the individual Christian, and a book of discipline for the Church of God, the simple, pure, unadulterated word of God. They have one common Lord and Master, one common Heaven or rest and happiness after life’s trials and sorrows are over. They have, too, one common ancestry, one common history for eighteen centuries of persecution and martyrdom. Can they not then live and labor together in love and harmony as children of a common Father? Our brethren, too, in Virginia, have been the example of trying to effect a union. Shall we not follow their good example? Shall we not have a meeting of men whose culture our respective bodies at large, or commend to the churches to meet together, with fasting and prayer to God, and seek to unite as one people? How greatly would our capacity for good be increased! What joy to the good of earth and the angels of Heaven, would such an effort cause? Will our brethren, Baptists and Disciples, at once speak out and say whether we shall make the effort, and if so, how, and how soon.
For the Gospel Advocate.
FAMILY WORSHIP
Family worship consists, at least in part, in family reading the sacred Scriptures, singing songs of praise to God in the spirit and with a perfect understanding of the words sung, and returning thanks to Him for “every good and perfect gift.”
We must honestly and prayerfully study the Scriptures of truth if we would become wise unto Salvation. The teachings of the divine mind concerning the whole race of man, are clearly revealed in the Bible, and they are so very pointed and plain, that ignorance is not only inexcusable, but a grievous sin. To become acquainted with God’s will concerning us, is certainly a high privilege as well as an important duty. We must study the Scriptures in order to become acquainted with the character of God, of His Son, of ourselves, our origin and our destiny; but there is no place on earth so suitable for this reading and study as at the fireside in the home.
Brethren, you who are heads of families, have you not sons and daughters that it behooves you to bring up in the “nurture and admonition of the Lord”? Do you not feel great interest in their religious intelligence and salvation? Parents to a great extent are responsible for the future character of their children. The wise man said, “Train up a child in the way he should go, and when he is old he will not depart from it.” Youth is the best time to make lasting impressions on the mind and hearts, and certainly it is, if good impressions are not made, evil ones will be. Besides being a duty to worship God in our families,
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When we do so we are not only performing our duty as Christians, but sowing the good seed of the kingdom in young and honest hearts, that some day will bring forth fruit to the glory of God, and our own joy. Ignorance, superstition and vice, go hand in hand. Ignorance is the mother of vice and superstition. It is the Christian’s duty to labor to counteract these, as well as all other evils. This can be done by enlightening the mind and purifying the heart. To be able to accomplish these ends we should commence with the young. We should induce them to read the word of God, and we should call to them of the Son of God—the Savior of the world—and teach them that he is “the way, the truth and the life;” that he is the “Light of the world,” and author of eternal life to all who believe on him and obey him. Christian parents should set bright examples before their children, their neighbors, and neighbors’ children. Every home should have a Christian school. By reading the word of God and passing it in our families, we direct the minds and hearts of our offspring to good. They will look to him as the author of all good; they will speak his name with reverence, and honor him in all they say and do. The neglect of this early training has filled the land with evil and wicked men, and consequently with bitterness and weeping. We feel safe in affirming that if children are brought up in the fear of the Lord, the plunderers and robberies would be fewer, and the prison houses will not be so crowded. Therefore, brethren, let us by all means endeavor to be religious in our families if we would win the youth of our poor sinful world to God.
J.D.W.
Hazelton, Woodson Co., Kansas, Feb. 5, 1866.
Dear Bro. Lincolnn:—I will write you a few lines to let you know we are yet in the land of the living and dying. But the wear and tear of time has made many changes in our family circle. Changes, however, must come, and we should be prepared for them. This is not a state of rest, God never designed it to be such, and we should feel satisfied. Still, when we think of the past, and the many trials and deep troubles of life the last four years, who could but heave a sigh of regret? We, at that time, had to leave our home and all, and with difficulty saved our lives. I cared but little about our property, though we lost all. Our family circle was broken and two links taken out. Thos. and Hettie both died in one week, three years ago.
Mr. Trott’s health was very feeble after we came here, that is, last year, when he commenced traveling and preaching in Southern Kansas. He is still traveling, but the winters are so cold here and houses indifferent that but little can be accomplished during the cold season which generally lasts four or five months. This country is nearly entirely destitute of timber, only small skirts of timber along the water courses, the balance all prairie. We think of returning to the nation before a great while. Our family is quite small, and are doing for
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Themselves except Charlotte and Hanning. It matters not much where we spend the short time allotted us after this, so we are comfortable and can educate our two children. We have not heard from any of you during the war. And now I shall commence asking you about the friends and brethren we left there. So many things crowd into my mind as to who I shall commence with? Will you, my dear brother, have the kindness to respond to my inquiries?
- First, brother, how is sister Pauning?
- Second, brother William Lipsey and family?
- Third, brother N. H. Smith and family?
- Your mother and family?
- And last, but not least, where is brother John Hill, of Lavergne, and his family? What condition is the war in on him?
Please reply to my inquiries.
I saw an advertisement to the effect that the GOSPEL ADVOCATE was going to be published again. I was truly glad to see it. Will you please to send us a specimen number? And terms, and we will try to get you subscribers. I do hope it may have a wide circulation. May Heaven’s richest blessings attend your labors.
How did the College fare during the war? These border states suffered the worst. Missouri and Arkansas are nearly entirely ruined. The Lord ruleth all things. Let us submit. We would be delighted to hear from you once more. My love to all friends and yourself.
Your sister in Christ,
H. P. TROTT.
P.S. Mr. Trott is absent.
The above letter from sister Trott, though strictly private, we have taken the liberty of publishing, because we know it will be gratifying to brother Trott’s numerous friends and brethren, among whom he labored so long. Brother Trott’s old brethren would be glad to hear from him through the Advocate.
New Hope, Texas, March 16th, 1866.
Bro. Manning & Lasccomb:
I see in a late issue of the Gospel Advocate, a reminder that there be a convention meeting of the Christian brotherhood some time in May or June. Now I would make a few suggestions as to the time of holding such a meeting.
A goodly number of the preaching brethren are engaged in schools, and generally speaking sessions or schools will not have expired at that time. I would suggest that sometime in the month of July would be a more suitable time for the meeting in contemplation than earlier in the year. That time would suit most all those brethren engaged in teaching, and more of the Southern brethren from the Gulf States could learn of the meeting, and no doubt would like to be present.
As to the place for such meeting, I have no suggestions to make. For myself, I can say that I have been deprived of the opportunity of meeting in cooperation with the brethren on many former occasions, simply from the fact that the time was when…
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my school was in session and I could not conveniently leave it; and there
are many of the Christian ministers engaged in teaching, and I have no
doubt they feel the importance of my suggestion as to the time for the
meeting in contemplation.
Your brother in Christ,
C. R. DAUNAL
Died, near Franklin College, Oct. 15th, 1865, sister Frené T. Daniel, in
her 34th year. She was forced to leave her home in Georgia, and suffered
hardships under which she sank, leaving her husband and two little boys
to mourn her loss. She died as she lived, trusting in her Savior. Blessed
are the dead who die in the Lord. They cease from their sorrows and
sufferings, and are at rest.
J. M. B.
PROSPECTUS OF VOLUME VIII. OF THE GOSPEL ADVOCATE
The undersigned propose resuming the publication of “The Gospel Advocate,”
as a Weekly Journal, January 1st, 1866.
Our purpose is to maintain the right of Jesus Christ to rule the world,
the supremacy of the Sacred Scriptures in all matters spiritual, and to
encourage all investigation of every subject connected with the Church of
Christ, which we may consider of practical interest. The Kingdom of God
is a real, permanent institution, “The pillar and support of the Truth,”
upon a proper appreciation of which, the welfare of the world and the
happiness of man depend; her origin, organization, history, labor and
mission; her relation to worldly powers, civil, military and religious, and
her final triumph, will occupy much of our attention. The education of
the world for Christianity, and the training of Christians for immortality,
will constitute an important part of our labor.
The work will be published at Nashville, Tennessee, in Weekly Numbers
of sixteen pages, the size of the former Gospel Advocate, neatly
folded and stitched, at
- $2.50 for Single Subscribers.
- $1.25 for Five Subscribers.
- $20.00 for Ten Subscribers, invariably in advance.
We would be pleased to have the cooperation of the brethren generally,
and the preachers of the Word especially, in circulating the paper.
In making remittances, send all sums of $10, and under, in registered
letters by mail at our risk, and all sums over $10, by express, or in checks
or Post Office draft.
Direct all communications for the Advocate to
T. FANNING,
D. LIPSCOMB,
Editors & Publishers, Gospel Advocate,
Nashville, Tenn.