THE GOSPEL ADVOCATE
T. FANNING,
EDlTons.
D. LITSCOMB.
VOL. VIII.
NASHVILLE, JULY 17, 1866.
NUMBER 29.
PREACHERS AND PREACHING
There is not a more dangerous influence to the church than that exercised by preachers. It is the more dangerous because it is oftentimes the controlling influence of a church. But few persons are proof against the earnest appeals of a good speaker. A preacher will, to a great extent, impress his own character upon his audiences. Hence the old adage, “Like priest, like people.” If he is earnest, real, self-sacrificing, feeling that God has committed to him a work that must be performed, though earthly comforts and earthly happiness be sacrificed, his congregation will most certainly partake of his character, and be zealous, devout, faithful, and prompt in every religious duty and privilege.
If on the other hand, he is a lover of ease, luxury, wealth, or worldly honor and pleasure, making the attainment of these his chief concern, showing but little regard for the conversion and spiritual improvement of himself and the world, his congregation will certainly become lifeless, formal, much given to the things of the world, and little attentive to the spiritual interests of themselves or the world. When a preacher is unsocial and selfish by habit, his congregation learns to lack hospitality. When the preacher or teacher is light-minded, unstable, disposed to spend his time in frivolous conversation without showing a lack of true earnestness of character by idleness and lack of constant profitable employment through the week, in vain may he preach with eloquence and force on Lord’s day; his influence for good will be small and continually grow less.
So it is that many men of good minds and good hearts, but who lack earnestness of character, prove rather curses than blessings to the cause of God. The preacher who preaches only when he can do so, without sacrifices to his comfort and interest, who quits preaching to turn to other…
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Lucra.tb·e profcs~l, most certainly imll:l.l’ts nf his spirit to thOS<‘ wbom he io~ as subs~itntcs fot’ the llcaven· ordained appointments and sell~sa.c~i.llciug spirit of tl’UC Christi:m devo- tion.
The rcli!,!ious orgnniz:~.tions of the <. Jls u. subatitutc for this want •>!’ spil’itual clc\”otion, lhil·s, lottcricl’ ;nul ot.IH•r g::unblin~ OllN’:.ttion::~ arc l’csorted tv, to rai~~~ n1oucy. Itt the~n li\il’s thpirit of tlthk~t·, dcYotc of your snbst11nce !tor the cmtsc l>f Gocl.” Tllo members re- fusing to olJ~y the behest or th.ig spirit, :mel ye~ wishing to lieep up the !<how of their ehul’tb CtiUipngcs, atlvpt the worldly am.l !leshty expen<li- euts o.hovc• l’Cferrod to.
Wc feel contlrlcnt, too, Uutt no lice ply earunst :ougregottioll of Chr1stianfS CVCL’ :ttloptctl sucll substitutes. l’Lit! iuJlucn<:c nJ’ a tc:tche~•, then, tl.J.tJ.L ill not deeply in carnc;:t, is alwnys to lower the ste.nllotrd ol’ pi~ty lHtHl tlcYOtiou in :l chw·cll. Hence his inlluence i:; not only ncgatin~. but positively bnll. lienee, too, m:~.iy 1ncn of stroug miutds :l.llll ck~ar iull’llcctunl conct•ptiotts of rllligious tru~h :lt’c p~Jsiti\’cly injurious to the Church of Got.! How important that the preacher shoulcl gu:t.rcl well his spirit, his devotion, his hour;; tll:tt O.I’C not tkr.>tctl to active ser- vice in hi~ work. ‘£1.Lere is not!Jing so iittat to :l prcrwhcr or a. chnre!J as lack of camc~tuc~s. We h:wc been sntisfle<l fvr rears thnt a -preacher who h!l.S not tlmt untiriug constuucy of devotion tha.t wns exhibited iu UJ.c uo.ccnsiug da.ily pt'()<I.Ching of :L l’mtl, a. Wesley, o. Wl..titl1cld, a Stone, or :4 Juo. T. JohnBou, ltnd much better, for the prcscrv:ttion or lli~ own room!!! and lnfiucncc, connect with his preaching- some secular calling to give him constant employment anti the means of au houest livelihood.
We hope the chy is f1U.’ lhistuut when tile Christiun brotherhood will feel it their duty to sustaiu u muu who spcnt.ls the WC(!k in light, uuproilt:\ble aull frivolous convcrs!ltion, nud lounging o.oout with the leU<!, visiting
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After the order of the latter and fault-finder, and engaging in no useful occupation for six days, to preach, it matters not how eloquent a discourse, on the Lord’s day. The effect of a man’s having no useful occupation six days out of seven is almost sure to be the acquiring of just such habits to a greater or less extent, as are there described.
However, one may be ready to respond, the preacher must have time to study; surely he must, but there is not a run of experience or observation in such matters, but knows that from four to eight hours labor in a day will enable the laborer to do more earnest, vigorous study in the remaining portion of the day, than he would have been able to do in the whole day without that labor.
Besides, the Apostle Paul, in all of his travels and toils as teacher of the Christian religion, labored in a handicraft calling. He did this for an example, that Christians, teachers as well as taught, should follow. If preachers would then excite that deep devotion to the cause of Christianity, and excite that earnest affection for themselves that had aroused, both for his cause and his person, when they were willing to pluck out their own eyes for him, they must do it by toiling, laboring, suffering, if need be, for the cause of God.
It must be by joining the working man in his toils and labors, sharing with the poor his privations and wants, and by entering fully into the habits and sympathies of the common people. We opine and hope that it will take many years of mature logical reasoning to convince the man of toil that it is his duty to labor and spend in weariness and self-denial to support a preacher in idleness six days in the week to preach a heavy discourse on the seventh.
It will doubtless present a difficult task to convince the parent that it is his duty to make his children there, and cling to support a preacher’s children in luxuries, and to enable them to dress in listening silk, while his own wear the threadbare and patched cotton.
When, then, are we saying these things to discourage the support of teachers and evangelists? Nay, verily, but to direct teachers to pursue the only true course that deserves or claims a support. But we have seen men professing to be evangelists, locate themselves in a town, spend their time in such idle style of conversation and deportment as to destroy the effect of the Sunday sermon, always, too, complaining of a lack of support.
Worse than this, we have seen men who had been stopped from preaching for their bad habits, impose themselves, with their laziness, murmuring and complaints upon hard-working brethren, considering that they ought to be supported because they were once set apart by imposition of hands to the preacher’s office.
We think the brethren do a wrong to themselves and the cause to be thus imposed upon, and that such characters deserve to be forced, by a stern necessity, to labor with their own hands, as at once a means of moralizing and supporting themselves.
Indeed, no preacher can feel that proper sense of Christian independence and religious manhood, who feels that he is dependent upon…
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the pleasure and favor of others for a livelihood. Hence we think a much more essential qualification for a preacher than to be able to read Latin and French, is that he should understand some handicraft trade as Paul did, whereby he may labor with his own hands, when necessary, to enable him to preach the Gospel. Our conviction, then, is that every preacher should industriously labor at some profitable calling, when not engaged in the active work of the ministry, should teach school, work the farm, make shoes, and not be afraid of either bodily or mental toil, but at all times should be an example of sobriety, industry, economy, and benevolence to his congregation and the world. It will detract nothing from his ability to instruct and benefit the poor, for him in visiting and preaching among them, to join and encourage them in their labors, and exhibit thus his true fellowship for their condition and necessities. A man so acting will never be compelled to complain of a lack of support.
D. L.
Louisville, Ky., May 24th, 1860.
Bro. Lincolno:
I have been reading your paper, through the courtesy of a sister, and while reading I have thought of some things about which I desire to write, yet I have not had the courage to do it. I have seen so much unprofitable effort put forth by obscure persons like myself that I am almost afraid to ask a question, and let the question and answer be published, knowing, as I do, that we can betray great ignorance by simply asking a question, and if we do not betray ignorance, we may, like G. W. Elley, get into trouble by asking a question. I really could see nothing more in his first letter than a desire to know how you and Bro. Fanning stood on the missionary question, at least that was the leading thought. The remonstrance was a mere consequence. If you were for missions, such as Bro. E. F. encouraged, he was for encouraging the circulation of your paper in Kentucky, otherwise he was not. He thought he was right, and your opposition would, to the extent of your influence, decide what he regarded a good work. I could see no satisfactory indications of proscription in this position. At least I hope Bro. E. allows both of you the right to differ from him on this subject without forfeiture of Christian fellowship. I am hesitating upon the subject of missionary societies. In earlier life I gave my hearty cooperation to them. In 1849 or ’50 I assisted in the organization of our State into what was then called a State Convention. If I mistake not, the objects being mainly those of the present State Missionary Society.
In the Green River country we had previously organized a society called “The Green River Christian Cooperation Society.” I was as much wedded to these organizations as Bro. Elley seems to be, and never had any misgivings for years. After some years had passed my engagements were such that at one of the annual meetings I could not attend. I had, however…
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ever, great confidence that the good brethren with whom I was associated would do right. They met, and among other things, I learned a year after, they appointed me head of a committee to look out and recommend to the next annual meeting for ordination as many young brethren as we might find qualified to enter upon the work of evangelists. Not having received a copy of the minutes of this meeting, I did not learn, until the next annual meeting, that such duties had been assigned to me; consequently I was greatly surprised at our next meeting, when I was called on for my report. But my greatest shock was that so many good brethren, brethren whom I had regarded as so well taught, and consequently so safe, had given their countenance to the ordination of an evangelist by the “Green River Christian Cooperation Society”—an institution I knew to be unscriptural, for I had helped in making it. So confident was I in its being an oversight in my brethren in daring to engage in such a work, that I thought all I had to do was to merely point out the error, and show them that the congregation of which the brother declaring to evangelize was a member, was the proper party to ordain, or set apart for the work.
But to this I soon found that I was sadly disappointed. All men, I thought to have known, love and cherish their offspring, and if need be, they will defend them in the wrong. So I found it. Every brother present, who had participated in the previous meeting, stood up for their darling child, and one brother, ordained at the previous meeting, sought me roundly, because he saw that my position, if true, left him an unclaimed preacher, and it was hard, very cruel, in Dr. Berryman to be the only one to oppose it. Then came the clamor of preachers who had participated in this work.
And altogether I have but rarely seen any one man so thoroughly lashed by so many tongues. It came to a vote, and I and one brother, who had not at the previous meeting, were all the votes in the negative. They appointed persons, members of the meeting, to ordain, supposing I was joking in opposing so many preachers. Elders and Deacons they appointed me to take part in the ordination the next morning. But I declined, not very modestly, however, I left the meeting, and have never had any connection with one since. I am studying about it yet, trying to find any connection without Scriptural objection.
Why do you not give one?
Yours,
W. V. BERNHARD
N. B.—My sheet gave out just as I got to the main point. That is, you and Brother Fleming condemn the plan suggested, admit that cooperation is right, and yet, I have seen no clearly defined plan of which you are willing to carry out this work. I am really seeking light. I want to see your plan. What we may do and what we may not. It is easy work to
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points out the defects in the plans of others. I want to see the work we may all do scripturally.
Your brother in Christ,
W. V. H.
The foregoing came to hand some weeks ago, but a multiplicity of causes have prevented earlier attention to it. Absence from home, pressing labors at home and in health have rendered an earlier response impracticable. It is, however, too, upon a question that we should not have mentioned in the ADVOCATE had it not been forced upon us, in a style that we did not think at all comporting with Christian tolerance and Christian liberty. We still have no disposition to discuss the merits or demerits of these institutions. We have not intended, nor do we intend to burden the pages of the GOSPEL ADVOCATE with endless personal criticisms upon these subjects. Whether injustice was done Elder Elley in the strictures and responses in the pages of the ADVOCATE, will be decided very much according to the standpoint from which they are viewed. Nobody has dated us to assert Elder Munnell’s propositions were not prescriptive; the language could not be plainer or stronger. He says, “I am told that anti-mission is to be one feature of the ADVOCATE. If the ADVOCATE will come out and help us in all our great works (missionary societies) I could wish for it a large circulation in our State. Otherwise, my influence, much or little, would be against it.” See letter, page 20, second number of ADVOCATE. Now the proposition was not even to let it remain neutral, but it must come out and actively aid the societies, or his “influence, much or little, would be against it.”
So, no matter how earnestly we might plead for pure practical Christianity, correct self-sacrificing sentiment, and the development of the true missionary spirit in the churches and in individuals, it amounts to nothing unless it comes out and admits the organization, known as a missionary society, (under Munnell claims for it no higher origin.) Now does not everyone see that the point upon which Elder Munnell’s cooperation will depend for the ADVOCATE’s acceptance, is not the purity of our faith or holiness of our practice, but the advocacy of a missionary institution.
But even more than this, the same principle that would cause Elder Munnell to oppose and destroy the influence of the ADVOCATE, would force him to oppose and destroy the influence of every preacher that did not come out and will the society, for it is just as much harm to fail to preach for them as it is to fail to write for them, and just as great a sin to fail to talk in their behalf, in private, as it is to fail to preach or write for them.
So to be consistent, Bro. Munnell must use whatever influence he possesses (against, or to destroy the influence of every man, woman and child in the Church of Jesus Christ, that falls to come out and…
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…add these societies. “A house divided against itself cannot stand.” Elder Munnell, if he is consistent, proposes to be against, and that is to divide and to destroy the Church of God for the sake of a human expedient. To what further limits than this, proscription and disfellowship can go in this country, we cannot say.
Now all that occurs in reference to this matter has not been published. The writer of this responded to Elder Munnell’s letter privately. He stated to him that it was not the intention of either of the editors to discuss the merits or demerits of missionary societies, no matter what their private estimate of them might be, but that if others, Bro. McGormy for instance, who, after some years experience with them, seemed disposed to criticize their operations, wished to do so, our pages should be open for him to do, but that if Brother Munnell or others wished to respond in their defense, it should be equally open to them, so long as the proper spirit was manifested.
In a word, the ADVOCATE shall not be partisan for or against missionary or any other societies, and closed with a request for Elder Munnell to write an article for the ADVOCATE on what subject he pleased, (missionary societies if he wished,) and we would publish it. The only response we ever received to this was information from others, that the employees of the State Society had been written to, urging them to discourage the circulation of the ADVOCATE.
We also wrote to a number of society men, requesting them to write for the paper. We never wrote to a single opponent of the societies, requesting them to write for it, so far as I now remember. I know not one was written to because of that position, notwithstanding the contrary of this has been industriously, but falsely circulated.
Well, the pretense that the ADVOCATE proposed to oppose missionary societies was not true. But the developments in reference to these matters coincide with my, Brother’s experience and conclusion that “men will defend their own openings even in the wrong,” and we will add with the wrong.
Some conclude that human beings better not have any openings in the present arena of spiritual organizations. But what has this to do with Elder Elly? Simply this. The editors of the ADVOCATE are not omniscient, but Elder Elly is the President, Elder Munnell the Corresponding Secretary of the Missionary Society of Kentucky, no other individuals felt called upon to question us with reference to our views upon any human organizations, no man in our situation could have done otherwise than interpret the out in the light of the other, one more fully avowing his purpose than the other, especially when in the response of Elder Elly he tilted to disavow his sympathy with the proposed purposes of Elder Munnell.
So much for this matter. We are not surprised at the course of the society or our brother in arranging evangelists, indeed, we will promise to find just as much authority for this organization continuing them, as he or any other brother will for their controlling and directing their operations after they are ordained.
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It seems to be fitting that the same body that directs the labor should concentrate it. The imposition of hands simply is a significant declaration that the individual is set apart by the approval and authority of those imposing hands. But our brother asks for a plan that is Scriptural for cooperation. Suppose we can find none in the Bible. Who is prepared to say that God, the author, is unable and gave institutions that are not competent to do the work for which he established them? Who is prepared to say, if God so chose, that he could not convert and save the world without a plan or cooperation? Suppose there is no plan or church cooperation revealed in Scripture, will humbly, trusting faith in God say, God’s work is imperfect? Will it not rather say, although to human wisdom it seems insufficient, yet God has thoroughly furnished his servant unto every good work. Therefore use his appointments in faith, and trustingly leave the results with him who uses the foolish and weak things of earth to bring to nought the wise and mighty. Is it not a species of unheeded distrust of God that makes us wish to make God’s agencies comport with institutions of human wisdom? Is it not lack of faith in God’s wisdom, God’s work that makes man wish to improve upon God’s appointments? Now we are frank to say there is no organization for the conversion of the world known to the Holy Scriptures, save the simple congregations of disciples? Who dare, with sacrilegious hands, like Jeroboam add to God’s appointments? Did the churches cooperate together? Most certainly they did. The Gentile churches sent to the necessities of their Jewish brethren. Different churches sent once and again to relieve the necessities of Paul.
During this there was no organization of a different or reputed body from the church. The danger is in organization, which invariably becomes selfish and partisan, and which holds to and increases their power, till it seeks to destroy and engross all other institutions in themselves. This is a universal law of all bodies, moral, religious, or social.
Then the simple principle of God for converting the world is for each congregation to handle and keep brightly burning around its own altar, the Sacred Lamp. So inspire the hearts of its own children that they cannot refrain from joyfully running to the ends of the earth to spread the glad news of salvation. The cooperation that is needed is for the churches inspired by the same divine love to send of their substance to enable a Paul, Barnabas, a Judson, John T. Johnson to continue the work.
The policy of these societies and organizations is to hire men to preach, who, devoid of this Christian zeal, preach as a lawyer practices law, for so much money, and when they fail to get an easy position and good pay, quit the evangelistic field for school-teaching, law or some other lucrative calling. They are substitutes for the missionary spirit, not the outgrowth or promoters of it. But the tendency in substituting something else for it, is to destroy it. All the great movements of the church have been made by this congregational and…
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Individual devotion and zeal. In the early days of the church, the Gospel was carried to the ends of the world by the spirit and its agency. Protestantism made the only inroad upon Catholicism by this individual zeal and energy. The moment it lost its zeal and substituted human societies, it filled to take another foot of Roman territory to its soil. And now we hear boast of a state of two hundred preachers, more churches and millions of dollars, converting two thousand a year. One man, full of the missionary spirit, has done almost as much in her borders within the last twenty years. Emphatically, human associations have come into existence in times of lukewarmness of the church, and have tended to chill them more. And we doubt if a truly earnest living preacher will ever be hampered or controlled by them. Let the congregations kindle the fires of zeal, devotion, earnestness and self-sacrifice at home in the hearts of its own children, and God will spread it abroad. But more of this another week.
D. L.
A SUGGESTION FROM ELDER JACOB CREATH
Richmond, Ky., May 4th, 1866.
Bro. D. T. Waggoner—Dear Sir: I ask the favor of you to make a suggestion through the Christian Pioneer, to a part of our brotherhood, which I request the Gospel Advocate, of Nashville, Tenn., to copy. I saw in one of the political journals, last night, a statement to this effect, that the oath in the new Constitution of Missouri prohibiting preachers from preaching until they take it, has been decided unconstitutional by the Supreme Court, but that the decision would not be officially published before next winter. This being so, I suggest to that portion of our preaching brotherhood in Missouri, who have borne the burden and weight of oppression, injustice and persecution for the last three years, that we withdraw our support from all those religious periodicals of our own which have advocated this unjust oath and offered us the generous alternative of either accommodating our consciences to it, or of leaving the State after assisting to build up the State from a wilderness to a highly cultivated country, for the Indians were there when I first went there, and after spending what means we carried there to plant churches before there were any to pay us, and after spending what little remained to us for the last five years without anything, for some of us have not only had our property confiscated or assessed, but we have not received nearly enough to pay the exorbitant taxes laid upon us, then to offer us the generous alternative of leaving our post or of taking an unjust oath, I think calls for some manifestation or declaration on our part. I suggest, therefore, that as soon as our subscriptions for the papers expire, that we discontinue our subscriptions and support those papers of ours which have pleaded for our re-
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Religious and civil liberties by pleading against this unjust oath. This is most painful and afflicting to me, but something must be done to stay the tide of oppression and persecution. Some of these persons, after fleeing from their posts, gave us the magnanimous offer of lying in jail after they fled. This was truly noble. I consider that God assigned me my post providentially in Missouri, and to desert it would be to act cowardly. We cannot preserve individual religious liberty, otherwise, than by preserving the liberty of individual churches. I know of no method more rational, nor more Scriptural than to withdraw our support from those papers and to transfer it to those of our periodicals which have pleaded the cause of justice, which was never on both sides of any cause, as some of these papers have been.
In answer to the oft-repeated charge that I was an agent for the revision of the Scriptures, let me say, that I was an agent for the Baptists who contracted the Revision Association, and not for our people, and that the word revision does not mean missionary, and that since the year 1860 or 1861, I have not received, for preaching, $1000, if I have $800, and that I spent what money I made in Kentucky before 1839, in building churches in Missouri, which I am now invited to leave or to take an unconstitutional oath. I submit these things to my afflicted and grieved brethren. I freely forgive all who have injured me.
Yours truly,
JACOB CREATH
We publish the foregoing from the Christian Pioneer, of Chillicothe, Mo., always one of our most acceptable and readable exchanges. We publish it, not because we approve the sentiments or endorse the advice given in it. But because it is requested by the author, and because we feel that Mr. Creath, by his long services, his faithfulness, devotion, and self-sacrifices for the cause of Christianity, has earned the right to speak and is entitled to a considerate hearing by his brethren on every subject connected with the Christian religion. We thought, and still think, that there is a question involved in this matter of taking the oath in order to preach, that no Christian should yield. We think the civil authority has just as much right to prescribe who shall perform one religious duty as another, and the same principle that makes the preaching of the Gospel dependent upon the will of the civil rulers, will also make the obedience of the Gospel dependent upon it. Indeed, the man that ceases to preach the Gospel at the command of the civil ruler, violates his duty just as much as the man who ceases or fails to obey the Gospel, because the civil ruler forbids him to obey it. The preaching of the Gospel is the obedience of the preacher. We certainly believe that it is legitimate for those who are persecuted and oppressed in one city or state to flee to another. Yet we think there are occasions which demand that brethren should sternly face danger and suffer for the Lord’s sake. Especially do
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We think that when common sorrows and oppressions befall a community of Christians, it is unmanly, it is cowardly for the preacher to whom his brethren have learned to look for counsel and advice, to forsake them and flee. When the persecution arose at Jerusalem, the brethren and sisters fled, and were scattered abroad, but the Apostles knew the danger and steadfastly remained at their post. The great hold that the late Dr. Clapp had, and for a great many years maintained in the esteem and affection of the people of New Orleans, was gained by his braving the dangers of the yellow fever in order to comfort and counsel his flock in seasons of fearful distress. Then every other preacher in the place fled with those who were able, to places of safety. There is something in the preacher’s calling and position that tells men that he ought to be willing to face danger, endure the tribulations and share the sorrows of his distressed brethren. He who flees from danger or difficulty, leaving his flock to bear them alone, does yield to the idea of his duty, and destroys confidence in him.
We think the true exhibition of Christian fellowship on the part of those who were able, on account of their political sympathies, to take the oath without violating truth, would have been to say, brethren we will share your sufferings, bear your burdens, and give you the strength and aid of our example and companionship. Such a course would have been Christ-like. Such a course would have beautifully bound the bonds of fraternity in an indissoluble brotherhood. But, brethren, conscientious and true brethren, acted differently. From their stand-point their courses seemed right to them. From ours it was irreconcilable with right. This we freely expressed, except still to do so as necessity may demand. But in this shall we be partial? Shall we cease to have fellowship with our brethren who differ from us? Are any of us so perfect that we need not forgive those who differ?
It is true we received two letters ordering the Advocate stopped on account of this position. Both of them charging us with acting from political motives. This charge, we know neither of the men, would have made had they known us, for we then believed and still believe them to be good men, but mistaken, we think, in reference to their duty in this case. We hope they will both live to learn that they were mistaken both with reference to the propriety of their course, and in their judgment, with reference to our motives. Our first impulse was to publish these letters, for we know enough of human nature to know that such a course would likely have given the Advocate a hundred additional subscribers for the two just. While we are anxious to get subscribers to the Advocate, and the money for them badly, we have never been willing to get them by sacrificing principles that we regarded true and sacred, nor by fomenting a partisan spirit among our brethren. We know this is no part of Bro. Creath’s motives, yet we fear the tendency would be that way. It seems to me for those who are opposed to the taking of the oath to…
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They will countenance no paper or preacher who took the opposite ground, will drive those who thought differently to the same course, and two parties will be arrayed, the one against the other, with prejudice and bitterness aroused. This we do not wish to see, from the single fact that we know we have the truth and right, and we wish and intend to convince others of this, if they will listen to us. Those who have truth can afford to bear opprobrium and misrepresentation, and still forbear with long suffering, striving to bring others to the realization of this truth. Only those who are in error create parties, and sects, and exclusions to protect them and perpetuate their errors. The fact that the act has been or may be pronounced unconstitutional, weighs nothing in our estimate of Christian duty. The question with us never was whether it is according to the human, civil Constitution of Missouri, England or the United States, but is it according to the Constitution of the Kingdom of Heaven? On this point alone the duty of Christians with reference to it turns. But we have all drifted on the current of the world, so far out into the turbulent ocean of political strife, that we should forbear with and kindly aid one another in our efforts to gain the moorings of sure and safe repose in the Eternal Kingdom of our Father.
D. L.
THE FREEDMEN
We have called attention to the condition of the freedmen in our midst, and the obligation resting upon the Christian people who are familiar with his habits and character, to use their efforts for benefiting and improving him. We are well aware of the difficulties that deter Christian men from engaging in this work. We know the difficulty of Christians, from a Christian standpoint, discussing questions that have become involved in the political imbroglio. When we see so many persons, for political and selfish purposes, professing so great friendship for the unfortunate children of Ham, poisoning their mind against those who are really disposed to aid them, merely to gain their confidence that they may receive them of their small earnings, it has a tendency to drive true well-wishers of the negro from an effort to benefit him. But we ought not to let these things deter us from our duty. They are trials placed in our way to test our fidelity to duty. The negro needs help; he knows not how to take care of himself or his family. To the most casual observer the almost total absence of children under ten years of age among a race so prolific as the Negro has been in our country is at once a sad truth, indicating his early doom. He is here ignorant, deprived of the means of intelligence, which continual contact with the intelligent family of his master, formerly elevated him, with his natural tendency to superstition, he must relapse very soon into his former barbarism unless an effort is made to bring other influences of an elevating nature to bear upon him.
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The thing that he needs is not political aid or political power. Neither politicians nor political measures can ever benefit the negro. The negro needs personal leadership, personal kindness, personal encouragement and advice. In order that he may receive these, he must have a personal confidence in the leadership and kindly feelings of those who bestow the advice.
Here is the opening for Christian labor and the offices of Christian sympathy. Christians must conquer all the prejudices that hinder their laboring with and for the good of all the untrammeled races and individuals of Adam’s fallen family. We should cultivate those family feelings and relations that will inspire a feeling of confidence in our good will, that will dispose the freedmen to listen to our counsel. We should strive to make him moral and religious, industrious and careful of his earnings. He must dwell among his either as a thrifty, intelligent Christian, or as an idle, brutal, ignorant, degraded being, to tax, corrupt and pollute society. With proper encouragement he may become the one, without it, he must degenerate into the other. Christian duty certainly requires us to use our efforts to benefit him. Nothing will encourage him to industry like prompt, liberal provision for his labor. He needs the advice of a thoughtful, provident friend to encourage him to save and provide for himself.
He needs to be educated now, whatever objections were valid against his education in his former condition, (I will always believed they were imaginary rather than real,) his usefulness and value to himself and society now depends upon his intelligence and skill. Unfortunately for the negro, politicians have connected the improvement and elevation of the negro with the degradation of his former master. This, together with the violent manner in which the former relation of the white and black was changed, naturally has created a prejudice in the minds of many against the blacks. This must be overcome, for Christian duty is positive and imperative in its demands. The prejudice against negro schools must be overcome, and the negro must be encouraged to sustain schools and to promptly send his children to them. Again, colored schools and their teachers have become powerful agencies in the poisoning of the minds of the negroes against their former owners; hence, prejudice against white teachers engaging in such work.
Nevertheless, the white man or woman who will undertake such a work from a high moral sense of duty ought to be encouraged and esteemed highly, for devotion to duty—unpleasant duties. But the negro race can never be elevated by schools sustained by themselves alone. The impoverished condition of the Southern people certainly is a just ground for their spending but little money as yet in the negro advancement. But the encouragement of those with whom we come in contact, the encouraging of our children during the growing years, and at spare moments to teach those employed about our households, will be a benefit.
THE GOSPEL ADVOCATE
both to child and servant, and will go far towards inspiring and elevating the race. Churches and individuals should see that Sunday schools for their benefit, with faithful and competent teachers, are provided. They should have preaching for their edification, but should also be encouraged to attend the services of the whites. The pious and intelligent of the blacks should be encouraged to preach. In a thousand different ways will opening present themselves to the active Christian heart for the benefit of this unfortunate race, that has so long been the burden.
It is still, of selfish politicians. We rejoice to see the indications that the leading religious hearts of the South are taking hold of this question in earnest. We see a number of persons who, by eminent services, are familiar to the public, mentioned as giving personal attention to a Sunday school for the blacks in old Virginia.
We have a letter from a true-hearted, gifted young lady of the South, who says, “after my day is spent in my school, I spend my evenings in trying to teach the free girls of our household. Although the duty is not a very agreeable one, I feel that some one should help and encourage them.” This is the true spirit, and although it requires sacrifices of time and the overcoming of antipathies, it will serve to imbue me with the true Christian spirit, which is emphatically one of self-denial. If, when we have done our duty, the race still fails to improve but falls back into its former barbarism, or perishes through indolence and degradation, an appalling consequence will be ours.
We received them from their native shores, degraded, ignorant, brutish savages, despite the alms heaped upon the relationship. (It had its uncomely deformity.) The worst enemies of the relationship testify that they have, under our influence, grown to be intelligent pilots, valuable guides, and trustworthy military informers, and were possessed of the qualities of moral, enlightened, and in many instances, refined, cultivated and Christian men and women. Our influence over them has been, for the past, has gone to history with a record of which we may not be ashamed. Let us not mar the record of the past by a failure to do our duty to the same race, suffering and unoffensive race, because they merely accepted a change in their relationship that they could not refuse, and which we had refused when offered them, would have been to have acted contrary to every impulse and aspiration of human beings.
Christianity demands our efforts still to benefit, improve, elevate and above all Christianize the negro in our midst.
D. L.
SPECIAL NOTICE
All communications and remittances or 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. B. 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.
THE GOSPEL ADVOCATE
463
BIBLE CLASS VISITOR
Is published four times a month at Wabash, Indiana, by Wm. S. Winfield, to whom all communications must be addressed. Its mission is to inculcate early piety, encourage an early confession of the name of Christ, assist in the study of the Bible, and urge the application of its liberal teachings to the everyday life. For a single copy one year, one dollar; ten copies, sent to one address, ninety cents; fifty to one address, seventy-five cents each. The Visitor is filled with pure and safe teaching, well adapted to the accomplishment of its holy objects.
D. L.
For the Gospel Advocate
Palmyra, Mo., July 2, 1866.
Hon. D. Linscomb—Dear Sir:—In addition to the money I transmitted to you from Kentucky I now contribute indifferently ten dollars, which I desire to be appropriated exclusively to the feeding or clothing the orphans and widows of our deceased brethren. I wish it known that I believe that pure and unadulterated religion is to relieve the fatherless and widows in their afflictions, and to keep ourselves unspotted from the world.
I have been absent nearly three months in my crippled condition preaching the old gospel day and night, for which, in some places, I received not one dime, and in others what was called a “small pittance,” and in one instance I returned it, with a request that it might be given to some widowed sister who needed it more than I did, and that there was not a drayman in the town who would not have received a larger sum than that for his services. This was a rich church. Another rich church would have done something if some person had called the subject, but they took care first to agree together not to pay anything.
Before I left home I sold property, which I had made by farming, to raise the money to pay my expenses to go and return to preach to these rich churches. These are the people among whom I spent my youth and manhood. The money which I earned in the early part of my life by farming I spent in Missouri in preaching and building meeting houses before we had any people here to pay anything, and now some of our good brethren advise us either to leave these churches or to go to jail because we cannot take an unsanctified oath. These men left the State like the Dutch Captain who hastened to retreat, but as he was lame he would start before the living commenced.
As I have stood under the firing of the last three years, and the howling of the hail, rain, and snow storms, and have heard the peals of the longest thunder and seen the most vivid flashes of lightning, I feel disposed to see the last of the light.
I take this opportunity to make my grateful acknowledgments to the churches of Providence, in Jessamine county, to Versailles, to Cynthiana, and Lexington, for the interest they took in my welfare, also Richmond.
THE GOSPEL ADVOCATE
in Madison county. I also tender to Dr. Joseph Chalmers, of Lexington, and Dr. D. T. Morton, my sincere thanks for their kindness to me. They are the noblest work of God—honest men. Ten such would have saved Sodom and Gomorrah from an overthrow. I say of them as Paul said of Onesiphorus, may they find mercy of God in that day. I had the pleasure of introduction, in Lexington, Ky., to President Milligan, whom I consider the meekest, humblest, holiest, most devout and spiritually-minded man and the best man I saw in the State. I do not wonder at the high position he occupies, nor at the devotion and reverence entertained for him by his scholars.
Yours truly,
JACOB CREATH
CHRISTIAN FELLOWSHIP
June 28th, 1866
Brother Linscomb:—Enclosed you will find sixty-nine dollars, being a contribution from Corinth for the destitute in the South, to be appropriated as your judgment may direct. The Corinth brethren are aware that you are better acquainted with the needy in the South than they, and consequently are prepared to make a more judicious appropriation than they can, and therefore hand over to you the little contribution sent, knowing that all will be right. Let me hear from you soon, and give me all the news. I immersed two at Eurgesh on the second Lord’s day, being the next day after the Murfreesboro meeting. Can’t you come over soon and preach for us? The churches in this country would be pleased to see you. Farewell.
Your brother,
C. M. DAY
The Lord willing, we will be with the brethren at Candi the fifth Lord’s day in July. We will spend the succeeding Lord’s day as Bro. Day may appoint.
D. L.
We have received thirty dollars from the congregation at Leiper’s Fork, Williamson county, Tenn., for the needy.
D. L.
Illinois, July 30, 1866
Brothers Fanning & Lipscomb:—Please send papers to destitute brethren in the South to the amount of the enclosed, and I will try and do something more if I can. I will be glad to know if you get this. We publish this simply to remind brethren how good may be done. Our sister’s Christian heart prompted this. May it excite others to do likewise.
D. L.