THE GOSPEL ADVOCATE
T. FANNING,
Editors.
D. LIPSCOMB.
VOL. VIII.
NASHVILLE, JUNE 19, 1866.
NUMBER 25.
SKETCHES IN THE LIFE OF ALEXANDER CAMPBELL, NO. 4.
As previously stated, about the year 1812, were found churches in Virginia, Pennsylvania, Ohio, New York, Indiana, Illinois, Missouri, Tennessee, Alabama, and other States, known as the congregations of the Lord Jesus Christ, meeting upon the first day of the week to keep the ordinances of the Lord’s house, and walking together in the fear of the Lord. To do full justice to all the agents that had brought these churches into existence, would be impossible. This was not the work of a day, or of one or two men. Quite a number had cooperated to produce what many have loved to call “This Reformation.” Amongst these we find Alexander Campbell much more prominent than any other man, and from this fact, others may not have had the credit to which they were justly entitled.
The Savior, because he denominated James and John, sons of thunder, and Simon, rock, did not intend to convey the idea that they were to perform all the service for which he appointed the twelve, or have all the honor. Martin Luther is called the father of the Protestant Reformation, and yet he, operating alone, could have accomplished but little. Philip Melancthon, a much purer scholar and purer man than Luther, and the real author of the Latin translation of the New Testament and the Augsburg Confession of Faith, has little or no credit for what was achieved, and yet he directed Luther’s steps by his sound and kind advice, held up his hands in trouble, and enabled him to accomplish his greatest feats. But because of the great power of Luther, Melancthon is scarcely recognized in history as a reformer of any remarkable ability.
But in this connection, it may be proper to say that it is a difficult, and…
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It is an impossible matter to successfully compare men, or relatively estimate their labor. No man has ever yet been great in every department of learning, and frequently men who distinguish themselves in one department, are most defective in every other. Still, as in the days of the Apostles, some will likely be for Paul, some for Apollos, and some for Cephas. But Paul reproved the Corinthians for this preference for men, and impressed upon them the great truth that the Apostles themselves belonged to Christ, and that all Christians should be for him alone, because he belonged to God.
We need not consider all agents in a great work equal, but because one is greater than others, we should not conclude that the labor or intentions should be neglected.
We never believed that even-handed justice was meted out to Thomas Campbell, the father of Alexander, or to Barton W. Stone, who was really the forerunner, the harbinger and preparer of the way for the subject of our sketches. We have already mentioned the fact that Elder Thomas Campbell preceded his son Alexander to America two years, and when the latter arrived in 1809, the father had finally abandoned the Presbyterian Church. He and his associates had renounced “All human authority in matters of religion,” and had assumed that “The Holy Scriptures are sufficient as the subject matter of faith and rule of conduct, and that, therefore, they would require nothing as matter of faith or rule of conduct, for which they could not give a thus saith the Lord, either in express terms or by approved precedent.” This was written by Thomas Campbell, and this reformation from denominational religion took place in 1808. We have looked carefully over all that our beloved Alexander Campbell wrote, but we have not seen where he has enlarged upon the platform of his venerable father in regard to the authority of the Sacred Scriptures in all matters of religion. In other departments, it is true, he made marked advancements. We well remember that Alexander assured us more than once, that he was more indebted to his father for his critical scholarship and his discoveries of truth, than all other men. The workings of Providence are past our deepest thoughts, but it is not at all certain that if the father had not forsaken the Westminster theology, the son would not have died in the Presbyterian communion. We are inclined to the conclusion that God still calls needed agents as he did Saul, “to make him a witness.” But if Alexander and Thomas Campbell were the special agents of Jehovah, why was not the venerable Stone? He, too, was born and educated in the Presbyterian religion. As early as 1796, we find him settled at Corneridge, Bourbon County, Ky., piously devoted to preaching the Gospel so far as he knew it, and investigating the mysteries of Calvinism.
By 1801, he was fired with an unhealthy zeal for the salvation of souls. Indeed, as early as 1798, he had refused to be ordained by the Presbyterian…
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Excerpt
Man Church, unless he could have permission to express his faith in Scriptural language.
By the year 1801, he had withdrawn from the Presbyterian Church and all denominational religions, and in his own sketches of himself, he says, “The distinguishing doctrine preached was, that God loved the world— the whole world, and sent his Son to save all, on the condition that they believed in him—that the Gospel was the means of Salvation—but that this means would never be extended to the man who believed not.”
When we began to preach these things, he says, “The people appeared as just awakened from the sleep of ages—seemed to see, for the first time, that they were responsible beings, and that a refusal to use the means appointed, was a damning sin.”
On the 28th of June, 1804, R. W. Stone made public what he styled “The First Bill and Testament of Spiritual Presbyterian,” in which we find the following: “Brethren, that this holy (Presbytery) die, be dissolved, and sink into union with the Body of Christ at large, for there is but one body and one spirit, even as we are called in one hope of our calling.”
- We will, that our name of distinction, with its revered title, be forgotten.
- We will, that our power for making laws for the government of the church forever cease, that the people may have free course to the Bible, and obey the law of the spirit of life in Christ Jesus.
- We will, that each church choose her own preacher, and support him by a free will offering, without a written call or subscription.
- We will, that the people henceforth take the Bible as the only sure guide to Heaven, and such as are offended with other books, which stand in competition with it, may cast them into the fire if they choose.
The reader will keep in mind that these Protestants were recovering, and soon after this occurrence, they discovered that they who were baptizing others, had not themselves been baptized into Christ. “Now the question arose, who will baptize us?” The Baptists would not, except we united with them, and there were no elders amongst us who had been baptized. It was finally concluded amongst us that, if we were authorized to preach, we were authorized to baptize. That work then commenced, the preached baptized one another, and crowds came and were also baptized.
Harton W. Stone and associates, at this early date, proposed to take the Bible as their only creed, and claimed the right to call themselves Christians. It was perhaps, about the year 1812, the following occurred. H. W. Stone says, in his biography, “I had an appointment to preach in Ohio, and baptize a Presbyterian preacher named Caldwell. The Baptists held their association at the same place and it, we agreed to worship together. Great was the excitement produced by our united effort. I exerted myself with meekness against sectarianism, formalities and…
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Cl’OCd~:<, nucl hlborctl to estnl>li;;h the !5criptnml uniou of Christians tmd their 8cripturalaame. The resul~ wus, thltt they (t~e ll:wti:st.) :tgrecd to c:\:o~t aw;ly their formulnt’ies untl ct’cetls, nnd take the llibl~ ulone for t!Jeil• rule ot’ lilith :tn• t pr;LCticc–to throw :Lway their name lbptist and take tbe 11amc Cht·lstiau.
From tht! ycat’ 1822, tte Wcl’e fiuniliar wi~ll a people in Alah:liH:l 1111\l Teum.:lS-,.cc, who prcnchctl that there is but •me body of Cllri::>t, uuc fa.itll autl vue erect! for Qlui:;thms. ‘l’hey tuught thnt 1ne11 are ;tnthol’ir.ctl to bclh:n.: t.ho.! Go~J>cl, aml when helicVN’S make tlte confes:>ion thttt Jesus is tllanion aud atlopli•Jll, and while thcro:: we~~ thousands aut! ten~:~ of thousamls l’e-jniciu~ to,;cUH•r in thu hope ol’ the Go;;pcl. It Wa<; iu that ycal’ w<.> tlrst hoard tl.Jat “the gn::tt Baptist preachc~ ol’ Vi~gillia, .Alcxtt~Hlcr G:J.ulp· hell,” :md a!’,.:,_,ciatc.s, WCI’C laboring lhr the :teeuulplislmu.:nt uJ’ the same ends. ‘fhc uni.m \Vas complote<l, :1s wo~ pl·cvionsly staled, iu 1 B:J2, mainly lly tll<l lahors o)[ ,John T. J ohu!tOll :tUtl n. ·w. St()llC, nutting thdr per!lonal lnbol’s in pl’e:tchiug together, nml in the public~ttiou ot’ the Christian llleso;o:ng~l’.
We wbh to r<:pcat tha~, while Thomas Campbell :mil D. W. Stoue pre-pared the wa_r f1>1′ .d.lc:xmnlcr OmnpiJt•l!, renlly m;~.de t•e:u.ly :t pt•uph:. for a. greut w(Jr\1., ht,lvrc Ak•:ntu1lcr Campbell w:t~ in th~ couutry Ol’ linew the truth, like John U.te lluptis~vho ~:tltl be must “•lert:tJW•e” whil~ thll Lord “i1tOI’6Wiell,” Llw:<<, meu, fruzo c:,wcedlng gootlucs!< aud modcsly, !;!aimed no higher lionOl’ th~n to he rccogn.izclltts ,;cl’\·ants ot’ the Lord.
D. W. Stone stlid, of Alcxnullt’er Campbell, “l Wl<‘:>C::Il wlth hi~ manner :wd lllatlcr. l :::•~w uo distinctive f<!:thll’c bctwem1 th” docttioe he preached :we\ that wl.Jitlt we had 11r~ached 1or m:ulf yt•:w:::, ~Xc(‘pt on hn},ti~m for rcmis::;ion or :;ius. En·u thi!:\ I had once taught, but h11d t<tl’DUgdy let. it go fi·<lm myllliUd, till Brotlu•rCampi.Jelll’C\’i\'(!U it ltfrcsh.”
One moro rem~t!’k, we feel tho.t it will be propel’ to quote from Brother Btoue, iu re~!ll’\1 to Ilwther C:~olpllcll. He said, ”I: will not s.ty there are • no 1hulL!> ht llroth~r C:mtphcll, l.mt that there :u·e li:mcr, p~:t•haps, In him, thau uuy other man ou earth. lam <:oustrrlltetd, uu:l willin.;rlY <:on:>tl’aiu- cd, to ackuowlccl;;c him the grt:!;\tcst pt’olnutcl’ of this re!’O!’llltttioD on earth. The Lord l’cWm\1 him.”
These few word~ tell the whole hi,.tory or ngcncy S•> far a-; r>ur hclovecl nrothvr, A. Campb~Il, WRS coucer:ued. lle was uot the origilltt~or of the graud religious JuoYctne::ut of the .nineteenth ceut.nQ·, which, we hope to 11hvw bel’orr. we com:ludc our i::ikctchcs, has <lCoorupli..,;h<Ht m<ore for
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the world than any other reformation, since the introduction of the Christian religion on earth, far from it, Barton W. Stone no doubt removed much of the rubbish from the paths of Thomas Campbell, who led his son Alexander into a course of investigation which enabled him to achieve, perhaps, more than any other uninspired man. In saying this, we detract not in the least from the high position of Bro. A. Campbell, but we have done so in justice to two good and great men, whose labor should be known and appreciated.
The superior ability of Bro. Alexander Campbell, and his remarkable success, however, gave him a position before the brotherhood and before the world, unapproached by any other. In future sketches it will become us, to give in form, such distinctive traits of character, and present such of his labors, as cannot fail to place him in the elevated position to which he is in all fairness entitled.
T. F.
For the Gospel Advocate.
REDEMPTION
Regarding the plan devised by Jehovah for the salvation of man, various speculations have been advanced and widely propagated by the philosophers, scholars, and divines of many consecutive ages, whose extensive condition and personal sanctity have secured for them the confident embrace of the great masses of mankind. The true Christian, however, fearlessly discards the popular traditions of these learned rabbis, divests his mind of all erratic feelings and fancy notions, and most humbly and adoringly bows his intellect and heart to the majesty, humility, and simplicity of God’s sacred Word. His Holy Word proclaims salvation through the death, through the blood of Jesus. “It is the blood that makes the atonement.” (Lev. xvii: 11).
His purpose in coming into the world, “to give his life a ransom for many.” (Matt. xx: 28). “The blood of the New Testament shall be shed for many, for the remission of sins.” (Matt. xxvi: 28). “The Church of God purchased with His own blood.” (Acts xx: 28). “To be a propitiation through faith in His blood.” (Rom. iii: 24-25). “Justified by His blood, saved from wrath, reconciled by His death, by whom we have received the atonement or reconciliation.” (Rom. v: 8-11). “To be sin for us”—”a propitiation for our sins.” (2 Cor. v: 21; 1 Jno. ii: 2-4). “Making intercession.” (Heb. vii: 25; Rom. viii: 26).
Let us briefly note the kind and benevolent acts of God, in connection with the debt He requires to be performed by man in this merciful scheme of human redemption.
THE WORKS OF GOD
- Gives the Gospel. (Rom. 1: 16).
- The word of truth—the Gospel. (Eph. i: 13).
- The word of reconciliation. (2 Cor. v: 19).
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“salvation.” Acts xiii.: 26. “The law of faith.” Rom. iii.: 27. He makes His own Son the victim of sacrifice, the Lamb of God, the abolisher of death, the resurrection, the lawyer, the priest, the advocate, the Lord of glory, the judge, the avenger of His enemies, and the Savior of the pure in heart.
THE WORKS REQUIRED OF MAN
“The Gospel the power of salvation to every one that believeth.” Man must believe. “Obedience to the faith.” Rom. i.: 5. “Obedience from the heart.” Rom. vi.: 16-18. Man must then obey from the heart. The Gospel commission requires faith, and repentance, and baptism. Matt. xxviii.: 19-20, Mark xvi.: 16, also Acts ii.: 38. “But be ye doers of the word, &c.” Jas. 1.: 22-25. The law of faith, therefore, requires not only the obedience of the heart, but also “the presenting of our bodies a living sacrifice, holy, acceptable unto God, which is our reasonable service.” Rom. xii.: 1.
Hence we discover what man is incapable of doing, God requires; what man is capable of doing, he is required to do.
Jesus has freely shed His blood, and by that blood He has entered into the true Holy of Holies, and presented His pure and spotless libation there; there, too, He pleads before the mercy seat His sacrifice, His merits unto the Father—He pleads for forgiveness, mercy and love unto the believing and dutiful sons and daughters of men—He pleads for those alone, who, by a loving faith and active obedience, conform to the teachings of the Divine Spirit—those instructions are plain and simple, and wisely adapted to the comprehension of the unlearned and the poor, as well as to the understanding of the learned and the rich. The idea that man cannot believe, unless God gives him faith in the internal understanding of testimony, and cannot “cease to do evil and learn to do well,” unless God, by some mysterious, incomprehensible agency metamorphoses his whole mental and physical economy, is well calculated to cause every intelligent soul to recoil through disgust, if not alarm.
Has God constituted man a mere machine, capable of actions only when set in motion? Does He delight in forced obedience? Who, that has a heart to think and a heart to feel, can impose such dishonor to the Lord?
Who dares to impeach “the God of Abraham, Isaac and Jacob?” Has He not given indubitable evidence of His ability in all His past dealings with the children of men? When has He ever violated a single pledge, or deviated one iota from the fulfillment of a single promise or threatening? When He now says, “Be obedient, and I will bless you—I will give you the crown of life”—dares any one to say, “Lord, obey for me, that I may obtain the crown of life?”
Therefore, we are bound to conclude that whilst God has devised the whole plan of salvation, He kindly gives man something to do, and in the doing of which, man has this assurance, “TRULY TO EVERY ONE THAT”
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WORKETH GOOD AND CONTRIBUTETH WELL-DOING, WILL BE AWARDED GLORY, HONOR, PEACE, IMMORTALITY AND ETERNAL LIFE.
Rom. ii: 7-10.
Again, were man to devise a code of morals by which to regulate his thoughts, his words, his feelings, his actions, and his entire conduct through life, and could he thereby gain Heaven with all its ineffable joys, then truly he could take all the credit, all the glory, and all the honors to himself; and to his God he might be a card exalted, in all the pride of his unsubdued heart, “I seek not thy aid, I ask no grace, no favor, no divine counsel, no sympathy; I need no Savior from the skies; I can disarm the death of its sting and rob the gloomy grave of its victory; I can storm the citadel of Heaven, achieve a bloodless victory, and place the glittering diadem upon my placid brow.”
But self-delusion is a noted characteristic of the wicked, Psalms xl: 15, and self-righteousness is extremely hateful to God. Luke xvi: 15, whilst self-examination is enjoined, 2 Cor. xiii: 5, and self-denial urged by the example of Jesus. Phil. ii: 6-11.
Again, “Know ye not that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness. But God be thanked that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you, &c.” Rom. vi: 16-18.
The doctrine was delivered for the obedience of men; the consequence of that obedience is freedom from sin and righteous service. To serve righteously implies doing righteous works; therefore, our kind Father has ordained certain works, wherein all true believers are required to walk. Eph. ii: 10.
When man does the works God has appointed, how can he boast of achieving his salvation by human works? Or how can he claim salvation on the score of personal merit?
“It is Christ that died, yea, rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.” Rom. viii: 34. Jehovah suspends salvation upon a run, implicit and sincere compliance with those terms which He has in mercy submitted; man’s justification, redemption, adoption, and ultimate glory, are all to be attributed to the mercies of God, and to Him alone is due the eternal gratitude, praise, and hallelujahs of the redeemed on earth and in Heaven.
W. F. F.
PALO ALTO, May, 1866.
WILK RIDGE, Giles County, Tenn.
We held a meeting at Robinson’s Fork, where my membership is, of three days, including the second Sunday in this month—received three additions by confession and immersion. We now number about one hundred and thirty members. Your brother in hope of a better day,
WADE BARRETT.
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THE TRUE ROAD TO INFLUENCE
It is right for an individual and a church to strive to do what they do in that manner that will exert the widest and most lasting influence upon society. But in doing this, it will be found that the teachings of the Bible are more to be relied upon than all the wisdom of man. Man seeks to wield an influence by enlisting in his behalf the rich, the powerful, the wise and distinguished. The church that is seeking a foothold in a community is anxious to secure the patronage and influence of these classes.
Notwithstanding God said to the poor, the Gospel is preached. Notwithstanding the scriptures, time and again declare, “God hath chosen the poor of the world.” “Out of the mouth of babes and sucklings God hath perfected praise.” “We thank thee, O Father, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes; yea, so, Father, it seemed good in thy sight.” Now we appeal to the experience of every community, if the churches have not been most easily built up when the poor and humble first embraced its teachings and entered its fold, rather than when the rich became its first supporters and holders. Not only this, but those must effectively lead for building up and maintaining the cause of Christianity are the humble, unpretending poor. The rich are, almost invariably, weights and hindrances to the cause of Christ. They should be certainly nurtured, borne with and kindly cared for, as bringing burdens of the evil. In the matter of property, their influence on the vitality and prosperity of churches is generally most fatal. The workings of this is clear from the present condition of society. Romanism has directed its attention to the poor. She, today, is reaping, in our country, the reward of this wisdom. She is extending her influence, establishing her churches in every nook and corner of our land, simply because she controls the poor, laboring man. The rich Protestant is encouraging the establishment of popery, because popery brings the poor laborer.
We find the same result manifesting itself with other religious bodies. Episcopalianism and Presbyterianism, with their learned disquisitions and hair-splitting theories, with their system, order and show, have always sought and gained the favor and influence of the wealthy, learned and systematic. Methodism directed itself to the feelings and impulses of the plain, uncomely children of toil and poverty. Methodism, as a young and vigorous giant, has almost possessed the country, while the other mentioned churches, with their wealth and learning, have barely retained a doubtful hold upon the surface. The whole influence is exhibited well by the attempt to kindle a fire upon the top of a log heap and under the bottom. Let us ascend. The fire burning upon the top but slightly revokes the top, but from below the ascending heat is intensified as it rises, and consumes the whole mass. So, if we would effectively renovate society and consume its dross, we must kindle the fire.
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Let the mass, or commence with the lower strata of society. The spirit that guides the laborer’s muscle is the spirit that must prevail and control in society. Will not the church, then, when both God and experience teach the true road to lasting and real influence, cease to court the favor of the rich, to enter to their corruptions, wink at their wickedness, and to submit to their deluding control, but follow the true teaching of Scripture and experience, in directing its labor to, and care for the poor, the humble, the working men of society? The church in all of its provisions, would it be prosperous, must conform to the conditions and necessities of the poor, and must make their elevation and improvement its chief care.
D. L.
THE SPIRITUAL LIFE, NO. 3
This simple subject has been considered a very difficult one, and, judging from facts, we are bound to admit that it is very little understood. Unnumbered sermons have been spoken and written on the subject and still the people’s minds are involved in many queries. Some understand spirituality to consist entirely in a new birth, a mystical operation, an instantaneous and powerful concentration of life within an hour; others, discarding all unseen agency, consider it a strict conformity to religious ceremonies and self-righteous influences from out-breaking violations of law, thus confounding Christianity with morality. Some maintain that it is all spirit—others that it is all work—some that it is all feeling—others that it has nothing to do with the feelings—some pray—others are born at the mourner’s bench—others in the waters of baptism—some are larger at birth than ever afterward—but others vainly strive to live a new life without a new birth. Amid this confusion the mass of mankind are deterred, and doubtingly wait God’s own good time, or willingly excuse their dangerous delay.
And let us think, my Christian reader, that this spiritual darkness is confined to the world, or to our religious neighbors, or to our brethren. Does not our own experience confirm the sad story of our observation? This writing of God’s laws in the heart, who of us comprehends it? Who apprehends those weightier matters, “judgment, mercy and faith,” which the law titling to accomplish, the Christ came “to fulfill”? Who appreciates the faith that “takes no thought for the morrow?” the love that “seeks not its own?” the peace that “passes understanding?” or the hope that “reaches to that within the veil?” How many of us are there “who do not read with a ‘vail upon the heart,’ or ‘see through a glass darkly?'” How many thousands of common observations do we find in the Holy Scriptures, whose vast magnitude of meaning and force we cannot begin to survey! Yet these themes are not difficult in themselves, but relatively. “With men this is impossible, but with God.”
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all things are possible; with the natural man these things are difficult, but with the man of God they are simple and easy. We are yet carnal and walk as men.
Why then are we thus benighted?
Why do not the religious world understand these things concerning which they are disputing and devouring one another? To this consequently important question let us seek to find a practical answer. Looking at things, either of others or our own, will do no good, only as it enables us to understand their causes and stimulates us to apply the remedy.
Some heap all the blame of our disagreements upon human creeds and party names; but the disease prevails also among those who acknowledge none of these; some think it is wholly because we do not read and study the Bible, and many imagine that all these dark clouds are building the theological seminaries, but frequently we see the closest students undeniably the most unreasonable and persistent fellows. God forbid that we should be hindered by the influence of books, or pamphlets, or schools. But the fundamental difficulty is, that we do not practice spiritual things; none of us know how.
It is a very great mistake to suppose that we must understand any theory before we can practice obedience to it. On the contrary, we must practice belief in order to understand. How can we? Object one of little faith. I reply that our Savior said, “If any man do the will of my Father, he shall know of the doctrine.” But how can we, I continue to hear, “receive the light of this world? What natural man, in his temporal callings, understands without experience? The carpenter, does he succeed by theory or practice? Does the physician become an expert practitioner by studying medical theories, or by visiting and administering to the sick? Practice, and nothing else, makes perfect the understanding in grace as well as in nature.
But to the law and the testimony.
And, dear reader, to prevent long quotations, get your Bible (so happy privilege) and turn with me to the 13th chapter of Matthew, and read from the 1st to the 8th verse inclusive. Now, why was it that Jesus spoke to the people in parables? Because they could not understand. Because their eyes, ears, etc., had ceased to perform their proper functions. Why had they? Their hearts had waxed gross. What is the heart? The seat of the affections, the feelings, the thoughts. What is it to wax gross? To grow dull, unappreciative, insensible to high and holy influences. Finally, what caused them to wax gross? Living beneath their privileges, neglecting to exercise their spiritual faculties, just as neglecting the faculties of the body or of the mind, causes them to become feeble, lazy, and ungraceful.
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Thus was taken from them what they had, their new things, because they were not faithful over them.
Those blessed with better understandings and opportunities were still more guilty, and upon them even the merciful Son of God was very severe. Turn again, and read John viii: 12-17. These guilty wretches quailed before him; their consciences, though seared, felt what he said, “I am not alone: the Father that sent me beareth witness of me.” To the believing Jews he said, “If you continue in my word, you shall know of the truth.” (See John 8:32.) To those who could not understand him, “Why do you not understand my speech? because you cannot hear my words.” Their hearts and practice were not spiritual; they were of the devil, their father.
Oh, who can estimate the guilt of our indifferent Christianity? The ever-living God reveals himself to us in glory, gives us his unspeakable Son, pours out his Spirit unto us, grants us a church of Heavenly pattern, and offers us health, and peace, and rest at home that cannot away. We live in a dispensation in which the least (so far as privileges are concerned) is greater than John the Baptist, but are we still attainments unconfessed in the same proportion? If not, Sodom and Gomorrah will rise up in the judgment against us. O, my Lord, be thankful as thou hast received—love as thou hast been loved—forgive as thou hast been forgiven—act as thou hast been drawn.
Alas, indifference!
Dear brother, this is a wonderful age, but we deserve no celebrity for it, except for our want of spirituality. It is thought that at the present the wisdom of the world is in the ascendant, and that infidelity is on the increase. We know that the world is not converted, and that the church is divided and distracted. You say I am insignificant as we are, I am called upon to do something—to fight the battles of the Lord. But, we cannot survey the situation, nor marshal our forces, because of our inexperience. The world is full of suffering and dying patients, and we have the remedy, but we understand neither, because we have practiced so little; in healing our own wounds, nor in allowing the healing Savior to purify us from the effects of sin.
Let us not forget this lesson. We fail to understand our duties and privileges, because we have not read them; we fail to understand the Bible, because we have not practiced it; we fail to execute Christian union successfully, because we have not felt it nor acted it; we fail to convert the world, because we, ourselves, are not thoroughly converted.
What a heap of failures! Who shall deliver us from them? Thank God, there is redemption in Jesus the Christ, our Manucian and our life, through whom we receive the Holy Spirit of promise.
G. A. KENDALL.
Jackson Center, May 20th, 1866.
We most heartily recommend the reading and re-reading of the Bible.
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Going to our brethren. A spirituality that springs from constant, faithful, persevering, and steadfast adherence to the teachings of the Holy Scriptures, is the great want of the church. We are careless and indifferent in reference to God’s will; we fail to live according to his laws and precepts, and yet vainly look for spiritual enjoyment. Brethren, we must learn that all enjoyment of spiritual life, here or hereafter, is suspended upon transforming our feelings, thoughts, and actions every day of our lives. In all of our relationships to the teachings and example of the Savior and his Holy Apostles.
D. L.
GOD’S CONTROVERSY WITH THE NATIONS
Brethren: I will offer a few thoughts on the above subject. “For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion.” Isaiah xxxiv. 8. “The Lord hath a controversy with the inhabitants of the land.” Hosea iv. 1. “The Lord hath a controversy with his people.” Micah vi. 2. The word controversy means a dispute, a contention of contrary opinions. The dispute is commonly one of mouth, and a controversy is in writing. A dispute is generally of short duration; a temporary debate. A controversy is continued in books of law for generations.
“The Lord, no room for controversy about the title.” Locke. “Without controversy great is the mystery of godliness.” Paul. “And by their word shall every controversy and every strife be tried.”
You know what the Lord says, “Arise, contend thou before the mountains, and let the hills hear thy voice.” Hear you, O mountains, the Lord’s controversy, and you strong foundations of the earth, for the Lord hath a controversy with his people. What have I to do with you? And “wherein have I wearied you? Testify against me.” What can the Lord have given you for such conduct?
The manner of calling attention by calling upon men to argue their plea in the face of all nature and of the immutable creation, to hear the exposition of a controversy with his people is truly awakening and sublime. The passage brings us to a court to be judged, and the terms are all such as are proper in a court of justice. And the thing itself is called Jehovah’s suit.
And hence it is said he will plead or litigate “with Israel.” God is the judgment in Zion in the place where the small oasis is held. The prophet is sent out as herald or criers, to proclaim the parties concerned—the nations of the earth—the witnesses are the heavens and earth—things celestial and terrestrial—to the inhabitants of the whole earth, from the rising of the sun to the going down thereof. In the strong, simple, most beautiful language of Scripture, it is expressed, “Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small…
THE GOSPEL ADVOCATE
“Rain upon the tender herb, and as the showers upon the grass.” Deut. xxxii.: 1-2. The indictment is read out, “Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib; but Israel doth not know, my people doth not consider.” Isaiah i.: 2-3.
The judge calls upon the whole world to attend and bear witness to the truth of his plea, and the justice of his cause against his disobedient and rebellious people. He summons all mankind, from east to west, to be present to hear his appeal, and the indictment and the counts read out on Mount Zion, where he is attended with the same terrible pomp that accompanied him on Mount Sinai. A consuming fire goes before him, and all the heavens are in a violent tempest. He calls the heavens from above and the earth, that he may contend in judgment with his people.
As an implication of the gross insensibility of the disobedient Jews, he compares them to the most heavy and stupid of all animals, yet not so insensible as they. He sets them lower than the beasts, and even than the most stupid of all beasts, for there is scarcely any more stupid than the ox and the ass. Yet these acknowledge their master—they know the manger of their Lord, by whom they are fed, not for their own, but for his good—neither are they looked upon as children, but as beasts of burden—neither are they advanced to honors, but oppressed with great and daily labors.
While the Israelites, chosen by the mere favor of God, adopted as sons, promoted to the highest dignity, yet acknowledged not the Lord their God, but despised his commandments, though in the highest degree equitable and just.
The counts in the indictment are first, infidelity, the root of all sin, the obdurate blighting and damning sin of our race. The Jews of this day have no other law or gospel, but are a nation of atheists. And what better are the nations falsely called Christian?
The second count in the charge is disobedience. Where are the people that obey God now? We are taught that it cannot be done, that it is non-essential. Are we guilty or not guilty?
The third count is idolatry—lords many and gods many—which is high treason against the Most High God, and deserves death. We are the devout worshippers of Bacchus, Venus, Mars, Pluto, Mammon, Molech, and the blood of human sacrifice.
The Prophet Hosea says in his counts against the Jews, “The Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land.” What a regular system of lying there has been for the last few years! The prophet says further, “By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood.” Hosea iv: 2-4.
Are these things true of our nation? Let every member testify. Not only are the murders frequent, but assassinations are mutual. Iron goes out to kill each other as they do to shoot squirrels—in our days, the re…
THE GOSPEL ADVOCATE
897
sort of UI’Wartb:, Tile law;; urc ll’Jt l”t~gar jnsticc in thll Ullll. Axe duclL-;t~ hung 1!t· murder·/ ‘Who is
pnui,;:hc•
I Ji>l’ :•, i iu the bod·
ics, politk:tl ot’ l’cli,;!iou:”-t.h<.>t·e is one ll·~-i.slator, ,J C’sus Cht·i~t. How
m:ny h:n
e C:tthnlks :mol Pr<>tt'”>t:mts? Look nt tile wickctltliVi:rie,.t. The namo: or th<l Lorll :sees all thlllgs. Iugrnlilntlc i.s another
•·onnL in the charge.
J. C.
THE SOCIETY HYMN BOOK
We spelt a portion or a ll:q· ht Gindtwati la..:t \’uek-;;nw while there,
nro, II. ::;. I!l>;..wot·th, the publisher of the Xcw Uymu Dook. He thought
we lla.u tiouc the Hymu llvuk iujustic•! in st;ttiug tl1;1t it bdungcu to the
mi-.sioum·y :'(Odcty. WI! arc not slll\J tl1ut we e\’er
saitl the book helougcd
to tlu.· sodetr-mthcr think thut m: dill uot. W
c checrt’ully give it the
hcucf!t of :1 statmncnt uf it,; tru.: l’cla.ion.-;hip. Rcjoidu:; that it~ best
fl’icmis exhibit enough of shmnc tor it~ connection with lhc society to
cmh:uvor to Htukc tiO nicn :~ distiuctiou. TlHJ buok tlll’ll Is ill thl! h:tnds of
LI’U:>tce!!, who coutl’crlmin~tthm, we.: conf\:~!;, tn sec tllc tccs h:l\’l’ uo it1eu. of
issuing ~
t;HL:lllt!l’ cllil
ion. Dy tho w:.)’, it h:ts been nmu.-:ing to sec the
womlcl’J’ful lJI)l’tOJ’S conJm·e,t up l>Y the fritnds of the huok, a!! tlle result
ol’ pul1lishiug another hook. Tllcyllil.YC seen uivh;iou and ~trirc,
and i’rom
tltl.l holy lwrror they Cl:!i:hibiL :J.t tbc .idc:t. of :mother hook, we woulu judge
occnus of bloou xlowing from brctht·ca sin;,:lug the :;:uno hyllins i’rorn dif-
tcrent books. Now we know uumbors of con.:;r<!gatious in ‘l’en:uesscc,
who, for yc:\r:;, h:J.ve u;~~;:tl the P;:almist, publbhe•d hy Lcouoardt; w·c bnve
RI)Cnnun(‘ of the tlirefnlrcsultt;, Lhcr~forc, dt!pi<.:tNl lJy tlll! over-excited
ima.ght:Ltions of mauy. Iutlccdl we h:t vc smm:cly noticetl the slightest
incom•cnit•ucc i)•om the usc of this book hy ~;ome eon~rcg:~tions, while
other,, in the s:UUl! ”icinily us<~d a !Uilcrent one. But if it be true that
tile churcltcs, profes~iug
to JJc ot’ Chri::;t, hang so loo9cty togcthc1·, that
Ute fuct of sin::;ing hymns fl•om <lilfcrcut bool;.s wm ui
ville :uHt sunder
THE GOSPEL ADVOCATE
398
Often, our convictions should be surrendered, and their hypocritical pretensions to be the indivisible Church of Christ, exposed to the world. The Church of Christ can never be divided or surrendered. If this can divide those professing to be one in Christ, we say let us have the book and see the result. Whatever results from the use of different books can be discernible only to those who introduced a new book under circumstances that they know would be offensive to very many true brethren. We hope the “Feminists” will not interfere with the speedy publication of the revised old book across the border.
D. L.
THE ADVOCATE
The next numbers of the Gospel Advocate will complete one half of the present volume. We have labored constantly and faithfully to make it an independent, fearless, but careful expositor of the truth. We have, in its publication, labored under serious difficulties and disadvantages, arising from a lack of wealth, to situate ourselves in such a manner as to enable us to give the amount of attention that was required to get it up in the style that we desired, and still are determined to bring it to health. It has also materially interfered with our attention to it, so that typographical errors of one kind or another have frequently annoyed us, and its readers too. We have, in conducting it, said some things that were not exactly pleasing to some that we esteem very highly, but we feel perfectly conscious that we have never written a word that we did not believe would promote the interest of the Redeemer’s Kingdom. If we have erred in this respect, it has arisen from an anxiety to see a pure, holy, devoted church. We expect still to labor more and more earnestly to bring about this end. We are better satisfied every day that church membership, without the devoted Christian life, can never benefit mortals either in this life or the world to come.
Our efforts in publication have, so far, met with better responses than we, in the beginning, anticipated, and that our edition, which is larger than our judgment approved, is almost exhausted. We shall be able to supply but few more orders for back numbers, and will send them to none hereafter unless specially requested to do so.
Meanwhile, our subscription has increased more rapidly than we anticipated; our expenses have become greater, in some respects, than we had calculated upon, so that we are in need of new subscribers continually. The impoverished and distressed condition of our country, with the lack of postal facilities, has been, and still is, the principal barrier in the way of extending our circulation. It is true we have published not a single letter commending our paper and our course, preferring to let the paper stand or fall upon its own merits; those words of approval that we receive almost daily are highly prized by us, and serve to encourage us amid our difficulties and privations in the work we…
399
THE GOSPEL ADVOCATE
We feel, also, thankful for the voluntary efforts made by our friends for its circulation, so that now we have probably a larger list of subscribers than any religious paper South of the Ohio river. But our terms are lower, and we do no advertising business, so that a larger number of subscribers are necessary to pay our expenses. Thankful for past favors in this line, we would ask a continued effort with our friends, and ask them to send us names for the latter six months of the year, at half the yearly terms, to-wit: $1.25 for single subscribers, and $1.00 each for clubs of ten. Many will send us one dollar that would not more.
Will not our brethren, especially our preaching brethren, at their meetings present the claims of the “ADVOCATE,” and largely increase our list and usefulness? The ADVOCATE will not be sent to those who subscribed for six months, after the first of July, without a renewal of subscription.
D. L.
TO OUR EVANGELISTS
The season of year is now at hand when the greatest number of new converts are usually brought into the church. The cause of greatest discouragement and most intense anxiety to the church and the evangelists connected with these conversions is the great number that turn back to the world. Now this turning back is greatly attributable to a lack of proper instructional after conversion, and the inability to find suitable associations and culture. Now it seems to me that nothing could so effectually supply these wants as the reading constantly of some good religious paper.
We are satisfied that many of the apostacies, and much of the lack of spiritual activity and devotion might be avoided, by the church of evangelists inducing every new convert to read a good religious paper. The ADVOCATE expects to give still more space and attention to spiritual culture, the proper association, employment and demeanor of Christians, and in doing this will be a valuable help in keeping the young converts in the paths of truth and virtue. Will not our evangelists make the effort to place the ADVOCATE in the hands of every new convert (it can easily be done) and see if it does not save a deal of trouble in matters of discipline, and promote the activity, zeal, devotion and steadfastness of the converts? Will not our evangelists make the effort, and try the effect?
D. L.
SPECIAL NOTICE
All communications and remittances of names and money intended for the GOSPEL ADVOCATE, or for David Lipscomb, should be directed to Nashville, Tenn. All letters and communications for Elder T. Fanning personally, will be directed to him at Franklin College. The sending of lists and communications for the ADVOCATE to Franklin College frequently delays them several weeks. Will correspondents and subscribers please note this?
D. L.