THE GOSPEL ADVOCATE
Editors: T. Fanning, D. Lipscomb
Vol. VII.
Nashville, Feb. 13, 1866.
Number 7.
REASONS WHY GOD DOES NOT ANSWER SOME PRAYERS
Every reflecting person must know that if prayers would save the world, and that if God answered all the prayers that are offered to him, the world would be saved. The first reason why God does not answer some prayers is, these prayers are not according to the wish of God in the Bible. John says, 1 John 5:14: “This is the confidence that we have in him, that if we ask anything according to his will, he hears us. And we know that he hears us, we know that we have the petitions we asked of him.” If we then pray for anything which God has not authorized us to pray for, which he has not promised to bestow on us, he will not grant it; we shall not get it. If we pray to be delivered or preserved from all trials, afflictions, and temptations, we shall not obtain such a prayer; because, in the world we are to have tribulations. If I pray that I may grow ten feet high at my age, that prayer will not be answered, because I have no promise for such a prayer. If a child prays his mother to give him a knife or any dangerous weapon, she will not give it to him, for it might kill him. If God were to grant all our prayers, it might ruin us. When we pray to God to be baptized with the Holy Spirit and are, he will not do it. If he did, it might ruin us. He said to the apostles that he could do that, not many days hence. Not many days hence, meant ten days hence, but can never mean 1800 years hence. All the logicians on earth cannot translate “not many days hence” to mean 1800 years hence. Hence that prayer is never answered now. If I wish to know anything said in his revelation, I need not pray to him to reveal it to me again; he will not do it.
The second reason why God does not answer some prayers is the wickedness of the person or persons who pray. God says to his ancient people, the Jews, “when you make many prayers, I will not hear you; for your hands are full of blood; your works are full of sin.” Isaiah 1:15. “Behold, the Lord’s hand is not shortened that it cannot save, neither is his…”
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ear l1c:wy t’hat he cannot hear, but your wickedness l1:1:> separated between you and your God, and your sins have hid his face from you, that he will not hear you. For your hands are defiled with blood, and your fingers with iniquity. Your lips have spoken lies and your tongue has muttered perverseness. — Isaiah 59:1-4
Your iniquities have turned away these things, and your sins have withheld good things from you. — Jeremiah 5:25
“Formally my people are found wicked men. Let us search, and try our ways, and turn again to the Lord. Let us lift up our hearts with our hands to God in the heavens, we have transgressed, and we have rebelled, and thou hast not pardoned.”
Then hath covered thyself with a cloud that our prayers should not pass through. “Therefore pray not thou for this people, neither lift cry nor prayer for them; for I will not hear them in the day that they cry to me in their troubles.”
Then said the Lord to me, though Moses and Samuel stood before me, my face could not be turned to this people. Cast them out of my sight, and let them go forth to eat, sword, famine, and captivity.
We know that God hears not sinners who do not seek to amend their ways, but if any man be a worshipper of God, and does his will, then he hears. If we ask anything that is evil, wicked, and sinful, God will not give it to us.
When I first found God precious to my soul, more than seventy years ago, I went to a young man, and in all the warmth and ardor of my first love, I caught him around the back, and asked him if he ever prayed. He said yes, he had prayed as hard as a man ever prayed. What did you pray for? I prayed to hold to give me more money, was the reply. I let him go.
With eyes full of tears, I found out that he was too strong for young Jacob, as Melanchthon, the companion of Luther, said, when he started out with a heart full of zeal, and thought he could convince the world. After he had tried it six months, he was asked, “What success?” He replied, “Old Adam was too strong for young Martin.”
Another reason why God does not hear some prayers is the want of faith in him that prays. James says, “Let him ask in faith, for he that doubts is like a wave of the sea, which is driven of the wind and tossed.” Let not that man think he shall obtain anything from the Lord.
Our Lord said, “You know not what you ask. Praying will either make us quit sinning, or sinning will make us quit praying.” We ask and we receive not, because we ask amiss, that we may consume it upon our lusts.
“Pray thou not for this people, neither lift cry nor prayer for them; neither make intercession to me, for I will not hear you,” says God.
Another reason why God will not answer prayer is the despising of his Word. “He that turns away his ear from hearing the law, his prayer shall be an abomination,” says God.
“Turn you at my reproof. Behold, I will pour out my spirit upon you. I will make known my ways to you. Because I have called and you have refused; I have stretched out my hands and no man regarded; but you have set at naught all my counsel, and would none of my reproof.” — Proverbs 1.
Yours truly,
J. C.
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THE METHODIST EPISCOPAL CHURCH SOUTH
We notice in the Christian Advocate of January 11th, a memorial presented by Dr. A. L. T. Green to the Tennessee Conference at its late session, without endorsement or adoption, sent by it to the General Conference for consideration. The memorial asks “the General Conference of the Methodist Episcopal Church South to take into consideration the propriety of making sundry changes in the discipline and usages of the church.”
The memorialists refer to the fact that the doctrines of their church have remained unchanged for one hundred years, but in the discipline and government of the church, frequent changes have been made. They assert, too, that “it is their opinion that at no time has there been greater cause for change than at the present.” “It has been patent to all observant minds, that for years there have been defects somewhere in our system of operation. Multitudes brought hither Divine influence by our ministry, and blessed with peace and consolation in Christ, afterwards take seats in other churches and worship at other altars, and frequently, even the children of Methodist parents are found among those who forsake our sanctuary.” “It cannot be the want of spirituality, we have power with God as his instruments, to awaken sinners, and to cause them to return to God, but we fail to induce them to take a lively interest among us, so we should look elsewhere for the difficulty. May it not be found in our refusal to accommodate ourselves to the advanced and improved condition of society, and changes of the times.”
The memorialists then present eight distinct items in which they think a change advisable. It is no intention of ours to engage in a discussion of the merits or demerits of any of these changes. But as we have among our subscribers a goodly number of Methodists and several Methodist ministers, we propose to call their attention to the condition of matters developed in the foregoing statement of the memorialists.
In the first place, the uncertainty of the rule of action of the church. It is represented as having been frequently changed heretofore, and now again in the estimation of most of piety, intelligence and experience, like Dr. Green, the demand for change is greater than ever. The question arises when and where will the change stop? It has been the custom of Methodists to believe and teach that the Methodist discipline was but a reflex of the teachings of the Bible. Now this change, it seems to me, must shake the faith of right thinking Methodists, in the fact of the disciples being what it purports to be, an abridgment of the teachings of the Bible. If it now is a reflex of those teachings, it was not before the changes were made, nor will it be after the proposed changes are directed. If it, for a hundred years, has misrepresented the teachings of the Bible, and is still doing it, where is the ground of assurance that it will not continue to misrepresent those teachings for the next hundred years to come? If it misrepresents those teachings in one point, may it not in others?
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Judgment that was received in one particular, may have been in others. So there is, and can be no certain ground for reliance in the discipline, government and doctrines of the Methodist Church, when its own devoted and intelligent children say of it. “It has been patent to all observant minds, that for years there have been defects somewhere in our system of operations.”
When the highest exhibition of human wisdom shall have exhausted its skill in trying to perfect that system, will there not still be defects glaring in their nature, found in it? Can human wisdom ever perfect a system of church order and discipline? What, especially, must be the prospect of perfection in that church, and its operations when those changes are made, “to accommodate ourselves to the advanced and improved condition of society and the changes of the times?”
Does the Church of God, or God’s Church remain immutable and “be not conformed to the world,” but transforms that by the renewing of its mind, that it may prove what is that good and acceptable will of God?” Why not then first try the efficacy of accommodating ourselves to the “good and acceptable and perfect will of God,” with all of that commendable zeal, of which Methodism can so justly boast, and see if this will not have an effect “to influence the spiritual inclination to take not only a little interest on earth with you, but also the eternity also.
On the other hand, will not the disposition to continue to the tastes and changed conditions of the world, necessarily with all right thinking men, give the church more the character of a popularity seeking, than serving institution than it now has, which may possibly already be the secret of her being held in light esteem by the religiously disposed.
We have ever respected Methodism for its zeal, its self-denial, its bearing, unbending morality and persistent refusal to countenance the fashionable and unrestrained, fleshly tendencies and worldly indulgences. Indeed we are willing to say that our respect for it has only been surpassed by our higher, holier reverence for God’s own Kingdom, with its divine laws thoroughly rumbling its subjects unto all good works, which has been and never can change.
We would regret much to see it loosening the restraints of morality, lowering its standard of religious practice and changing to accommodate itself to the fashions and tastes of a corrupt and demoralized age.
Yet we are far from saying we wish to see no changes in the Methodist Church. We think changes are demanded; loudly commanded by the word of God. Preeminence, too, not only in Methodism, but in the practice of all the churches of our land. The time seems propitious, too, for our examining anew the foundations of our faith and practices. The experiences of the five years past, should teach us to distrust all the fashions, all the institutions, demands, laws of this world, and to make us seek to
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Putge them out of our faith and practice, and conform these to God’s holy teaching. When Methodism commences the work of change—when she changes the name by dropping its sectional prefixes and suffixes—would it not be well for her to consider the propriety of dropping the sectarian or party name also, that she may stand forth in the truly worthy and dignified character of a virtuous matron, wearing the name of her only true husband—the Lord Jesus Christ! When she undertakes to amend some of the weaknesses and “defects patent to all observant minds” in her discipline, would it not be a part of wisdom, to free herself from all the defects and mistakes of human legislation, by adopting, without alteration or amendment, without the discernment of human hands, the simple, holy, “perfect will of God,” as he, himself, has given it to man, as her only rule of faith and practice.
We appeal not only to our Methodist friends, but to all the religions of every name and character, whether truly to God and duty to our fellowmen, does not require at our hands a diligent effort, in all things, to do His will. In days that are past we have gone forward in our own ways, “every one doing whatsoever seemed good in his own eyes,” (Judges 21:25) building up his own sect with its human names, and laws, and institutions, after his own pleasure. God in his wrath, has worked that work out in blood—in the blood, too, of our own children, brothers, husbands, and fathers, and in his providence, says to us, “Begin afresh.”
Shall we start again in the same old sectarian way, each striving to establish and build up his own sectional, sectarian party with its human laws, human plans of salvation, human discipline, human righteousness? Know we not that such a course must result in the same disastrous and bloody call to our children and children’s children after them? Hear we not the cry of our brothers, husbands, children’s blood, from a thousand battlefields, beseeching us to harmonize with the blood of the Lamb of God? “Go not about to establish your own righteousness, (or plan of justification,) but submit ye, yourselves, to the righteousness (or plan of justification) of God.” For in it alone ye shall find peace and safety in this world, or happiness in the world to come. Will we be wise and hearken to the word of God as presented both in revelation and in his providential dealings with the nations and people of the earth?
D. L.
We wish every brother and sister in the Lord to feel that he and she have just as much interest in the GOSPEL ADVOCATE as the Editors have, and labor for its circulation and improvement as their own or the Lord’s.
We do the Lord’s labor, that is the only influence. Our subscriptions are coming in thick. Several days during the last two weeks, we received as high as one hundred per day, yet brethren and sisters we still need more, many more; we need continued effort on your part. Don’t raise our club and then quit, but try again and again, and your effort will be blessed.
D. J.
THE GOSPEL ADVOCATE
CHURCH OF CHRIST AND WORLD-POWER, NO. 3
God has always provided an institution of his own in which he proposed to govern man, into which he has invited man to enter and put himself under God’s guidance and rule. But at a very early age in the history of man, we find other institutions in existence—governments of man. Whence did these originate? What their character and mission, and what their destiny, are important questions in our investigation.
In the first place, in following the history of God’s government, and the subjects of these, we have found not only that they did not originate among the subjects of these, but from the nature of the Divine government, it was impossible for them so to do. Whenever human laws and institutions were interpolated into his government, it was regarded as an infringement of his prerogative, and caused him to cease to recognize such as his own. They must then have originated among that portion of the human family who refused to submit to the government of God—those who were in rebellion against God.
In tracing back the history of these governments to their origin, we find this to be true. The first intimation in history, sacred or profane, that we have of human government, is presented in Genesis x. 10. “And the beginning of his (Nimrod’s) kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.” Thus we find it originated among those in rebellion against God, in the accursed family of Ham. It must have had its origin in the dissatisfaction of these people with God’s government. Indeed, Josephus, with whatever authority we may be entitled to, tells us that Nimrod, the leader and founder, appealed to them, that it was too humiliating and degrading for wise human beings, incapable of forming governments of their own to submit to the government of another. We see from this the origin of human or civil government. In its beginning it was the embodiment of man’s effort to throw off the rule of his Maker.
This beginning at Babel soon grew into the mighty, conquering Babylon. In its beginning God stamped it with the seal of his estimation when he named it Babel, or confusion, indicating that the result of this combination of man to live independent of the control of his maker, would result in confusion and strife. The same thing was more palpably manifested at the building of the first monument to their independent nationality, when their language was confounded and confused, and they became strangers and enemies to one another, of different tribes and tongues. See Gen. xi. Commit the history of these different efforts of man to form a government, and that they have all resulted in strife; continual, bloody, destructive confusion and strife from the beginning until the present time. If the past be a criterion for the future, or the prophecies of the Sacred Scriptures have any meaning at all, this character will increase in intensity, and they will become fiercer and more bloody in their strife until the end. They were then properly christened.
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At their birth “Constitution.” Divine foresight did it. We propose examining, for a short time, the contact of these with God’s people and institutions. We find, Gen. xlv., five of these things at war with Abraham, in opposition to and enmity with those who submit to God’s law, while referring to special instances we call attention to the fact, that a general spirit of antagonism and enmity is presented in every instance of contact with the human institutions throughout the patriarchal dispensation.
When the Mosaic or Jewish institution was established, the spirit that God inspires and nurtures in his children with reference to human institutions is more fully developed, and the instruction given through this institution of God is the more significant, inasmuch as it was the perfect (i.e., the earthly type of the Church of Christ). This Jewish nation was born in the trial and sorrow of Egyptian bondage, reached its land of promise through the “lying in wait,” ambushes and fightings of the worldly governments through which it passed. Its dwelling in the land of Canaan, and its dealings with the nations that disputed its territorial possession, can be none other than the type of the trials and conflicts of the spiritual Israel with worldly powers, in its work of rescuing the world from their dominion, and bringing it under the authority of the Lord Jesus Christ. There is an earthly kingdom, with carnal weapons typifying a heavenly kingdom with spiritual weapons.
We find that before they entered into the land of Canaan, God, through Moses, told them, “I will deliver the inhabitants of the land into your hand, and thou shalt drive them out before thee. Thou shalt make no covenant with them nor with their gods. They shall not dwell in thy land, lest they make thee sin against me; for if thou serve their gods, it will surely be a snare unto thee.” Ex. xxiii. 31, 32. The same admonition is repeated in almost every instance of intercession presented. See Ex. xxxiv. 12, 13. Deut. vii. 2. “Thou shalt smite them and utterly destroy them; thou shalt make no covenant with them, nor show mercy unto them; neither shalt thou make marriages with them; thy daughters shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy heart from following me; that they may serve other gods; so will the anger of the Lord be kindled against you and destroy you suddenly.”
When those nations had been destroyed, save the remnant, who had been spared and were as thorns among the Israelites, God said, “Lest if ye go in anywise and cleave unto the remnant of these nations, even these that remain among you, and shall make marriages with them, and go in unto them, and they to you; know for a certainty that the Lord your God will no more drive out any of these nations before you; but they shall be snares and traps unto you, and scourges in your sides, and thorns in your eyes, until ye perish from off this goodly land which the Lord thy God hath given you.” Josh. xiii. 1.
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In other words, the alliance of the people of God, with those living under institutions of man’s making, must result in the rejection and destruction of the professed followers of God. Solomon violated these laws, and the violation of them, on his part, notwithstanding his wisdom and greatness and favor with God, turned his heart away from God, and resulted in the renting of the kingdom from his family.
“Wherefore, the Lord said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant.” (1 Kings xi. 11). If Solomon could not withstand the influence of such associations, who can? The Jews failed to be admonished by God, and still sinned by illicit alliances and negotiations with the world institutions and their subjects.
When Hezekiah had been sick, and recovered from his sickness, the King of Babylon, the head of the first of these world institutions, sent messengers with presents to congratulate Hezekiah upon his recovery. He received them in a friendly spirit, and in turn for the kindness shown, showed unto them all the wealth of the king’s house, and the wealth and sanctity of the Lord’s house. For this, the Lord said, “Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon; nothing shall be left, saith the Lord; and of thy sons that shall issue from thee, which thou shalt beget, shall they take away, and they shall be eunuchs in the palace of the King of Babylon.” (Isaiah xxxix. 6). They were carried captive, suffering for a long period for their violation of God’s law—they are disposed to return and seek God’s help.
In other words, the husband and wife, parent and child, must separate, in obedience to its behest before God can deliver them.
“Now, therefore, let us make a covenant with our God, to put away all the wives, and such as are born of them, according to the counsel of my Lord, and of those that tremble at the commandment of our God, and let it be done according to the law.” (Ezra x. 3).
God could not bless them while in alliances with those not submitting to His government. They must be a separate people from those who undertake to govern them. We pass over many instructive passages of scripture on this subject, and direct attention to the xxx. chapter of Isaiah.
“Woe to the rebellious children, saith the Lord, that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin; that walk to go down into Egypt, and have not asked at my mouth: to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt!” Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt your confusion.
In the second chapter, He repeats the warning: “Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many.”
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And in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evil-doers, and against the help of them that work iniquity, and much more to the same effect. In which he distinctly announced that when his children sought aid and help from the world institutions, by that act, they placed themselves beyond the pale of his protection, and that his face was surely set against all such, and that their condition was sad.
These alliances with the human government, on the part of Jews, brought confusion and woe. The contact between the two was either one of persecution or corruption; the friendship of the world-governments were always more fatal to the people of God than their enmity. There is not a principle of God’s dealings with his people, under the Jewish dispensation, more clearly marked, more deeply stamped upon every page of the Old Testament scriptures, than that of total, complete separation from all associations, alliances, and affiliations with those choosing to govern themselves, rather than let God govern them. The alliances were the cause of their perpetual weakness and sore afflictions. This principle of God’s dealings with his people was revealed in solemn law by Moses, was repeated by every prophet that spake to them in the name of God—was written in their divisions, strifes and bloody encounters with one another, and in the fierce battles, total overthrows, and sorrowful spirits in foreign hands. But these things happened, not solely for the Jews, but were written for our admonition and instruction.
Let us be wise and hear.
D. J.
AMUSEMENTS
We have had an article upon the subject of dancing, contributed to the Gospel Advocate. We have seen quite an interest on this subject, exhibited by the exhibitions of the denominations by which we are surrounded. We have heard it intimated that some of the denominations that have been strict on these subjects would be compelled to yield to the pressure and submit, if not eventually, the practice of dancing and the scenes of excitement connected therewith. Those denominations, whose rule of faith and practice have been so strictly adhered to, may change with the customs, feelings, excitements of the multitude, or especially of their members. But the Church of Jesus Christ, founded by God, its faith and ritual ordained by him, like its founder, never changes its faith or practice to suit the fashion, customs or wishes of any, at all times!
Contrary to its faith and practice to be the will of God. There, then, in the Church of God, must be the same in all ages, care in all places, immutably one. The role of the Church of Christ tolerating these somethings whose chief interest arises from the excitement or the animal lusts, can…
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never, for a moment, be entertained. The very fact of a church permitting such practices, at once places the church, itself, beyond the pale of the Christian Kingdom. The laws are unchangeable. But we commenced this not for the purpose of arguing the morality or immorality of these questions, but to present some other thoughts connected with them. We, however, hold that the individual that countenances and encourages the drinking of mental spirits, that frequents the drinking-houses and leads the company who visit the groceries and their practices, his countenance and encouragement, is worse than the man who tries to avoid such associations, but sometimes becomes overtaken by them gives way and becomes brutally drunk. So, too, with the individual who encourages those excitements and revelries by their presence, by manifesting an interest in and regard for such things. We doubt whether there is much more harm in giving way to the temptation to dance, than there is in attending the party and leaving the excitable to their pleasure in the proceedings. Christ says we must pray, “Lead us not into temptation.” What individual but believes it a sheer mockery to make such a prayer, and then immediately go into the reach of those influences, which, to the excitable, are irresistible? The only safety to the individual that has been in the habit of giving way to the excitement of the intoxicating cup, is to pray God to lead me not into temptation, but deliver me from evil,” and then by all the powers of the soul, strength and mind keeping away from the tempting influences. So it is with these sensual, lustful amusements. Keep away from their hurtful influences. This is necessary to the salvation of those who have once had their passions stirred by such things excited. It is a duty on the part of others who have strength to resist, to give their aid and countenance to the weak in refusing to attend such revelries.
But, says one, a diligent law-abiding citizen should exercise; were to have been engaged in, or should not have gone.” Better not go to places where there can be any doubt about such matters.
Again, the cause that would justify you in staying away, would certainly justify your prompt leaving when you find the existence of the cause. The young man or young woman with moral principles, with dignity and respect, leaves a place under such circumstances.
The young lady or the young man that would promptly, out with dignity and composure, leave a place under such circumstances, would hardly ever be tempted a second time to visit such a place. “Resist the devil, and he will flee from you,” but an impression for good would be made upon the person who so acted, and on the community, that would be lasting in its results.
Again, young persons, from a sense of proper respect, both for themselves and their religion, should allow themselves to be unnecessarily tempted and persuaded into wrong doing.
Persons in the community, Christians, vow before Heaven—God, angels and men, that they will not engage in these things. What does he say by this?
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Course of His Appreciation of Your Character?
As plainly as actions can speak, “I know you have taken this vow on your soul, and I know you are a weak, light-hearted creature, with no respect for yourself or your religion—you have no integrity of character, I know, for a few moments of excitement of your passions, you will perform your soul to God, and barely desert the cause you have sworn to support.” Such, my young brethren and sisters, is the estimate placed upon your character by those who invite you to join in such excitements, as unmistakably declared by their actions.
How should a lady or self-respect treat such an individual? How should one who respects the religion of the Savior treat one so enticing him to sin? She should certainly scorn him as she would one that would despoil her of her purity and chastity, and avoid him as she would the wicked one himself. Our example for our conduct is found in Paul’s course towards Elymas, the sorcerer, who sought to turn away the deputy from the faith. The Holy Spirit says of him, “O, full of all subtlety, and all mischief, thou child of the devil; thou enemy of all righteousness, wilt thou not cease to pervert the right way of the Lord?”
As was Elymas, the sorcerer, so are all those who do as he did, in tempting and seducing the children of God from their fidelity to their Savior. What the Holy Spirit said of him, it says of those who throw temptations around the young, the weak, the excitable, to draw them from the path of rectitude. The church demands a public sentiment—a family feeling of its own, that can restrain the wayward, that can support the weak, and shield all of its children from the snares and temptations of the wicked one.
D. L.
THE SPIRIT OF THE CHURCH
The crowning characteristic of the Christian religion is the esteem of its Founder, is that the “poor have the gospel preached to them.” The church that fails to exhibit that its first, most important work is to preach the gospel to the poor, has utterly failed to appreciate the true spirit of its mission, and the character of work it was established to perform. The congregation of true worshippers of Jesus Christ always exhibits the greatest anxiety to have the poor provided for. In all of its provisions for worship, the comfort and accommodation of the poor must be its first object. The congregation that erects the costly and elegant edifice, that furnishes the best seats, that has the most elaborate altar, the communion table, in such a manner, that makes the poor feel they are not for them, cannot be the church of Christ.
The congregation whose members dress in the “fine linen and purple” of wealth, whose furnishings and buildings are of a character to produce a home-feeling in the plainly dressed, humble poor, in their midst, is not a congregation in which the Spirit of the Redeemer dwells. The individual, man or woman, who attends meetings in such a style of dress, that the poor, plainly clad laborer is made to feel the un-
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Pleasant contrast in their pages, is an enemy of the religion of Jesus Christ. The poor of the land are driven from the religious services of the so-called Church of Christ, because the whole surroundings of those services plainly say by their costly and gilded embellishments that they are for the rich, not the poor. The profession of Christianity has well nigh run into the shiniest mockery of the religion of primitive times upon this very point. Where is the house for worship in the city or the country, that is not built with a view of its adaptation to the wants and customs of the poor, and not rather to exhibit the tastes and minister to the pride of the rich? The poor fail to attend religious worship, especially in the cities, not because they are less disposed to be religious than the rich, but because the pomp, dress, parade, equipage and style of these services declare plainly to them, they are not for you. The spirit of the church must be radically changed in this respect, before it can be truly the Church of Christ. The thousands of the poor in the cities and in the country, must be sought out—protected to—must have congregations whose dress, style, manners and associations will draw them to them, rather than repel them from them, and those congregations, so transforming themselves to the true spirit of the Gospel, and adapting their habits to the necessities of the poor, will alone constitute
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D. L.
SUGAR HILL, MARY COUNTY, TENN., Feb. 12th, 1866.
Bro. Fanning and Liccocw,
I have received the numbers of the Advocate, and am delighted with it. The spirit which it breathes is, to my mind, but the dawning of the Millennium, for when that day comes it will, in my view, be characterized by the principles now being advocated in the Advocate. The people of God will have learned that they are, by virtue of discipleship in the Kingdom of Messiah, a separated people from the world and its frail institutions—that they belong to Christ only, and the work assigned them to do, is to overcome and subdue the world by the pure and peaceful principles of his holy religion. I imagine that when the Millennium comes, worldly governments and institutions will still be in existence, but that the “children of light” will take no part in them, but will be found walking in all things according to the law of him whom God has given to be the head over all things to the church.
It is not my purpose to write an article on the coming of the Millennium, but merely to suggest a thought that has for a time occupied my mind. I would like to see an article from one of you on this subject, if you think it worthy your attention. The Gospel Advocate is certainly the paper needed, and is demanded by the present condition of the “church and the world.” I trust sincerely hope the brethren everywhere, and especially in Tennessee, will bestir themselves, and not suffer, through negligence or want of interest, our beloved brethren to suffer in this noble enterprise.
Every brother and sister, too, to work with a
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Lively interest. Subscribe for it yourself, and then induce your friends to subscribe. Get your friends, who think we are in error, to take it, and if there are those who would read, and are unable to pay for it, pay for it yourself and send it to them. Let each congregation take this matter into consideration. You cannot more effectively send out the word, nor could you devote a portion of your means more effectively and profitably for the good of humanity, than in this way. Remember, “love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him.” See John ii. 15.
I have labored without ceasing in the evangelical field during the whole time of our troubles, admonishing the brethren, publicly and from house to house, that the Kingdom of Christ is not of this world; consequently, His servants could not take part in the blasphemous contentions and strifes of Caesar’s kingdom without doing violence to the Christian calling. I am truly glad to believe that the brethren, at least in Middle Tennessee, have learned, and are still learning, much with reference to the true relation existing between the Church of God and the world, and how to see the day come when all the lovers of the Savior will understand their calling of God well to be told.
I am seeking office in Caesar’s kingdom, or wrangling with the world at his ballot-boxes. When they shall cheerfully surrender into the hands of Caesar’s officials, I am glad that the churches in Maury county, generally, are in a prosperous and healthy condition. During last year I labored at several points in this county. First week of August last I visited Lynchburg, Lincoln county, in company with brethren T. W. McBrides and W. T. Lee, where I found a small congregation of disciples, with an excellent habit of worship, who had not met to worship God in four years.
We spoke to the brethren plainly with reference to their Christian duties. Added about twelve to their number, and left the brethren under a promise to be faithful in the future. Thence we came to St. Hermon, where we tarried some days.
I spoke freely to the brethren about the worldliness that is so prevalent among them, and left the brethren much encouraged. Thence we came to Old Laken, Maury county, where we found an earnest band of brethren and sisters, spoke to them and their friends for several days continuously, added about twenty to their numbers, and left them with a fine impression prevailing.
Thence we came home where I enjoyed the assistance of Bro. J. M. Pickens there days, after which we continued the meeting till over Lord’s day following, added eleven by confession and baptism, and sent several others to their homes. At all the points where I labored last year there were about seventy-five added.
My friends will address me at Spring Hill, Maury county, Tenn.
Your brother in the faith,
R. D. Trimble.
THE GOSPEL ADVOCATE
PRAYER
I will offer a few thoughts on prayer. First on secret prayer. Our Savior says when you pray, enter into your closet, and pray to your Father in secret, and your Father who sees in secret, will reward you openly. (Matt. vii). The hours for secret devotion should be as regular and as stated as those of our meals. The soul needs nourishment as well as the body. Everything is sanctified by the word of God and prayer. The Jews said apostasy began at the closet door. Only while we pray do we live a spiritual life of devotion and communion with God.
“Be careful, for nothing,” says Paul, “but in everything by prayer and supplication, let your requests be known to God with thanksgiving.” Prayer is simply a petition or request to God. Supplication is the earnest, affectionate, and continued application to God for the blessings requested from Him in prayer. Prayer asks, supplication entreats, argues, and renews the petition. Our Savior abounded in secret prayer—He spent whole nights in prayer—He withdrew from the disciples about a stone’s cast, and prayed: “O Father, if it be possible, let this cup pass from me—nevertheless, not my will, but thine, be done.” The Christian has important business to transact with the court of Heaven, which he does not want any person to hear but his Sovereign. He does not wish but one eye to see him and one ear to hear him. He believes that the eyes of the Lord are over him and His ears are open to his cries. The Bible, and especially David, speaks of crying to God, which imparts earnestness, frequency, importunity, distress, like a child crying to its mother for help.
J. C.
HANNEMANISM IN RELIGION
It has been an established system of medicine, in the minds of many, that whatever will produce disease, if given in proper, specific portions, will cure the same. Hence the motto, “Similia, Similibus Curantur,” of a large body of medical practitioners, or “likes are cured by their likes;” or more familiarly and vulgarly, “the hair of the dog is good for the bite.” This principle seems not to be confined to the doctors of the body, but the doctors of the soul find it equally efficient for the healing of spiritual maladies.
We remember well, in a discussion many years ago, in this county, between Elder Geo. W. Elley and J. E. Pitts, on the merits of Methodism and Christianity as taught by the Disciples, that the former charged upon the latter with earnestness and telling effect: that all the corruptions of Romanism; that the weaknesses, divisions, and strifes of Protestantism arose from the disposition of man to interpolate his own institutions and expedients into the Divine plan of salvation, and thus render void the law of God. That was the cause of the spiritual…
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maladies of the religious world. Then Elder Elley proposed to apply the opposite, the antidote, the banishing of all human expedients and authority from religion as a cure for that diseased condition of the spiritual body. The above mentioned principle of medicine had not been proved. Now Elders Elley, Munnell, McIntyre, and others are full converts to the system. Hence these diseases of the spiritual body, produced by humanism, are now to be cured by “Similia, Similibus Curantur,” the adoption of human expedients in specific cases.
Experience
Linscomb, Highland County, O., Feb. 11, 1866.
Dear Bros. Fasting and Letters: Four numbers of the Advocate have been received and read. I discover that I shall have quite a volume when fifty-two numbers shall be put together. The style of the paper is good, and I wish you success. Not only so, but it is my intention to make an effort to get subscribers the last of this month, when I go to the Bethel Church, in Clinton County. You have requested the aid of my pen. I cannot promise much now. It would be better, perhaps, to aid in extending your circulation. You will be able to write enough yourselves, if asked personally. The subjects which you propose to investigate, and to which you intend to devote much of your attention, are of vital importance. Your views may be radical on some points, but I confess that I am thus far pleased with your calm style and candid manner. My strong predilection in favor of the views you present, respecting the relations of the church to the government and institutions of the world, will incline me to read, with interest, whatever you may write on such a favorite subject.
I do not see that the cause of missions need suffer from the discussion of the question respecting missionary societies. Angry discussions, heated debates, and violent attacks of brethren upon each other’s views, will, indeed, make a bad impression and do harm. But this need not be. No scandalous piece should be admitted into your paper, no matter by whom written. Truth cannot suffer from open, candid investigation.
Your brother,
W. M. PINKERTON.
The church that stifles investigation, but prepares and nourishes the elements of violent explosion and division within its own bosom. By stifling investigation, too, it encourages error and discourages truth. Error loves the recesses of darkness and where it is least expected to disturb influences; but truth, though ever modest and retiring, loves the sunny exposures where light abounds, and its roots strike all the deeper and become greater and stronger from being dug out and examined. Let us continually encourage an inquiring and investigating spirit.
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All agents can send names at club prices, without waiting to complete lists, provided they will fill out the clubs after sending. When an agent has once made a club he can afterwards send any number of names at any office at the club rates.
D. L.
Correspondents will please address the undersigned, and all correspondents with Franklin College or Hope Institute, at FRANKLIN COLLEGE, DAVIDSON COUNTY, TENNESSEE. He must be sure to put DAVIDSON COUNTY. It will prevent many letters from going to the town of Franklin, Tennessee.
T. FANNING
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 New Testament Scriptures in all matters spiritual, and to encourage an 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 condition 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.
- $2.00 for Five Subscribers.
- $10.00 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 $5 and under, in registered letters by mail at our risk, and all sums over $5, 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.