THE GOSPEL ADVOCATE
T. FANNING AND W. LIPSCOMB, Editors
VOL. III.
NASHVILLE, APRIL, 1857.
NO. 4.
THE THREE WITNESSES
“And there are three that bear witness in earth, the Spirit and the water and the blood; and these three agree in one.”
— JOHN 5:8
“We walk by faith and not by sight.” The Christian religion is a matter, not of knowledge positive and absolute, but of faith. The church was built upon the proposition enunciated by Peter, when to the Master he said: “Thou art the Christ, the Son of the living God;” and the belief of this proposition, therefore, must constitute the basis of all Christian character.
Commensurate with the importance of this proposition is the testimony upon which its truth is based. This testimony is deposed to us by three grand witnesses, the Spirit, the Water, and the Blood; all conspiring together to present to the eye of faith the divine character of our Savior, as manifested in his life and his death, his burial and his resurrection, and his ascension to the right hand of the Majesty on high.
It will be the purpose of this essay to present, as clearly and briefly as possible, the testimony of these three witnesses; and this purpose may probably be best subserved by considering them with the order in which they are stated reversed. Let us examine first, then, the testimony of
THE BLOOD
The “blood of the new testament” is meant. To what does the blood of Christ bear witness? To a most important fact in the gospel of our salvation—the death of Christ.
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had not died—if the new covenant had not been sealed and consecrated by his own blood—the great purpose of his mission to earth must have been unfulfilled.
“He is the mediator of the new testament, that, by means of death, for the redemption of the transgression under the first testament, they who are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator.”
Without the shedding of blood, there was no remission under any covenant, and no sacrifice short of that of the Son of God, could take away sins. The sin-offerings under the “first testament” were only shadows pointing to the one great sin-offering, the Lamb of God.
Hence the same writer quoted above declares: “But now once in the end of the world hath he (Christ) appeared to take away sins by the sacrifice of himself.” The death of Christ, therefore, is the basis fact of the gospel, without which it were no gospel.
How important then is it that this fact should be sustained by testimony the most irrefragable! Such testimony we have, deposed continually throughout Christendom by an ever-living witness—the Blood. It speaks to the world through that commemorative institution of the church, “the Lord’s Supper.” The wine, which Jesus, on the night of his betrayal, consecrated as the emblem of his blood, brings most vividly to view his sufferings and death upon the cross.
Hence says the Apostle Paul, “As oft as ye eat this bread and drink this cup, ye do show the Lord’s death till he come.” Though eighteen hundred years have passed away, this institution still speaks in the church of God. Whilst men and times and tongues have changed; whilst regal structures, vainly intended to rescue from oblivion the names of earth-born men, have crumbled and gone to dust; this has stood “a monument more durable than brass,” and its inscription still speaks to the world—”Behold the Lamb of God.”
The next witness for examination is
THE WATER
Although the death of Christ is a matter of such transcendent importance, yet, if the drama of human redemption had ended here, the world had remained forever unreconciled, unsaved. Upon what could we found a hope of life, if our Deliverer had remained in bondage to the dominion of death? If Christ be not risen our faith is vain and we are yet in our sins. But he arose in triumph over the powers of the grave, and lighted up for us, through the gloomy territory of death, a pathway to immortality.
To this important fact, upon which is suspended our hope of eternal life, the water bears unequivocal testimony.
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It also speaks in a positive, monumental institution of the church—the “one immersion.” That Christian baptism, in its action, was intended to represent the burial and resurrection of Christ; there can be no reasonable doubt. Paul, in his epistle to the Romans, speaks of it in this wise:
“Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.”
Again in his epistle to the Colossians (ii, 12), he uses this language:
“Buried with him in baptism, wherein also ye are risen with him, through the faith of the operation of God, who hath raised him from the dead.”
This monumental feature of the institution constitutes, to my mind at least, the most powerful argument in favor of immersion, as the only scriptural baptism. Compared with this, the proofs drawn from the most learned criticisms upon the words “bapto” and “baptizo” and their cognates, however satisfactory in themselves, dwindle into insignificance.
When I behold the submission of a creature to the authority of heaven in this most solemn and impressive institution, I am reminded of the burial and triumphant resurrection of my Savior, and reassured that, although I am destined to go down to death, yet I shall rise again to new and immortal life.
Those, therefore, who advocate sprinkling or pouring as the proper action of baptism, destroy its sublime significance, and, by rendering it a meaningless and purposeless ceremony, silence one of the essential witnesses to the facts of the gospel.
But the testimony should be incomplete without the depositions of the third witness—
THE SPIRIT
The testimony of the Blood and the Water might be corrupted (as that of the latter has evidently been) by the traditions and speculations of men. The Spirit therefore corroborates their testimony and sustains their character as witnesses unimpeachable. But it goes further still. Whilst the Blood points to the cross and the Water to the grave, the Spirit testifies to the birth, the life, the miracles, the teaching of Jesus—to his ascension and glorification—to the establishment and perfection of his Church. It comprises within its ample reach the testimony of Prophets and Apostles, of friends and foes, of God, angels, men, and devils; forming an array of evidence which the infidelity of eighteen hundred years has assailed in vain.
But how does the Spirit depose to us its testimony? Is it by imme…
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diate inspiration—by the communication of mysterious impulses to the soul, thereby endowing it with a conscious perception and assurance of the truths of religion. This is a question of much moment, for such mystical notions are very generally prevalent. To the commonly received opinions with regard to the witness of the Spirit we beg leave to present two principal objections.
- Such abstract spiritual influence is not embodied in ideas addressed to the understanding. The object of testimony is the production of faith. The testimony of the Spirit, therefore, must be addressed to the understanding, which alone, in the constitution of humanity, is empowered to receive, weigh and decide upon the sufficiency or insufficiency of evidence. That man is something more than mere intellect, and that faith has to do with something more than the understanding, is admitted. Faith, the reliance of the soul on Christ as its only hope of salvation, must reach the heart—the seat of the affections and residence of all motive power. But God, in his wisdom, has constituted the understanding as the avenue to the heart, and, in conformity to his own wise arrangement, he has never asked a creature to believe, except upon such testimony as comes within the purview of his thinking, rational nature. Hence the great Apostle Paul had said, “Faith comes by hearing and hearing by the word of God.” We have no instance on record of direct and extraordinary influence of the Spirit upon the soul in order to the production of faith, and no promise of such miraculous gift, even in the days of miracles.
- This mystical view of the witness of the Spirit is contrary to the analogy established by the other witnesses with which it stands connected. The blood of Christ, abstractly considered, bears no testimony to his death. There are no stains of the blood he shed to be found in the soil of Mount Calvary, to testify to the tragical scenes enacted there. There are no blood-stained relics of the cross, hoarded up by Popes, or Priests, or cloistered Monks, to tell of the “Lamb for sinners slain.” Nor is it by any mystical application of the blood of Christ to the soul that it bears testimony to this prime fact of the gospel. It speaks alone through a positive institution of the Church. There is no testimony to the truth of the gospel borne by abstract water, either in a drop or an ocean. The pure fountains that gush up from beneath our hills, and the fertilizing showers that fall from heaven, give evidence of the goodness of God in providence, but they tell…
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Contents
The Story of a Buried and Risen Savior
The water speaks alone in baptism, a positive institution of the church. In like manner the Spirit speaks, not in vague and mystical communications addressed to the ear of the inner consciousness, but in a positive institution of the church. That institution is the Word; for the Scriptures, given by inspiration of the Spirit for our instruction and guidance, constitute a positive institution, just as much as either baptism or the Lord’s Supper.
In the beginning, ere yet the testimony of the written word was complete, the Spirit was present with the Church in all its wonder-working power. But when the days of its progressive development were accomplished, the miraculous gifts of the Spirit ceased; and we now contemplate the sublime spectacle of the Church perfected and fully equipped, in its positive institutions, to carry on the great work of reconciling an alien world to God.
F. M. C.
Bible Revision
The Revision movement is certainly one of the most important enterprises of the nineteenth century. The learning and talent it has enlisted in its service must command the respect, if not the approbation, of all.
Whether the revision of the Scriptures, as at present undertaken, will be productive of much good—whether it will exert any influence in harmonizing the conflicting views of distracted Christendom—remains for future developments to decide. In the main, the new version, so far, is doubtless a faithful rendering of the Originals; and the zeal and labors of the revisers, in the effort to give to the world the pure Word of God, is certainly commendable.
But, with all due respect for superior wisdom and learning, we desire to present what seems to us an objection to all the specimens of revision we have yet seen.
In general, the revisers seem to adhere too tenaciously to the old forms of words, as we find them in the version of King James. For example, such expressions as “but the church,” “grace who yon,” “hath been sounded forth,” “ye know,” “who the different,” etc., have been retained. These are objectionable, because they indicate an unreasonable attachment to antiquated forms of speech.
Why have a Bible couched in quaint old Saxon, so different from our common language? To this it may be replied that the Bible is a sacred work, and should then be written in sacred style, not in the vulgar vernacular.
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of human literature. How came this Quaker style to be regarded as sacred? Simply from the fact that it has been retained in that book, whilst our language has been changing and improving. The argument, therefore, in favor of this style of language is, at best, but a mere “reasoning in a circle.” It is the style of the Bible because it is sacred, and it is sacred because it is the style of the Bible!
There is a popular prejudice against any change in the phraseology of our present version of the Scriptures, to which the Bible Union in its instructions, general and special, to the revisers, seems to have paid too much regard. One great objection to the revision movement, in the minds of the people, arises from the fear that it will materially alter the familiar forms of expression in the Scriptures, which have been endeared to them by so many hallowed associations, which have been fixed in the memories of thousands, thus keeping the lessons of inspiration ever before the mind. Let us examine this objection to change of style.
- This sacred regard for the phraseology of the old version arises from a superstitious reverence for things that are old; and hence it is too often the case, I fear, that the professed friend of the Volume of Truth looks upon it as a relic of antiquity, like some quaint old Anglo-Saxon or Anglo-Norman ballad, than as the living word of God, adapted to the moral and spiritual wants of the present age. The memory of the “old-fashioned Bible that lay on the stand,” whose leaves were turned, in days of yore, by hands long since cold in death, is cherished with fondest affection, amid a host of the most hallowed recollections of earlier years. We love—naturally enough to be sure—to repeat from memory and to rend the “Lord’s prayer,” and other select passages, in the very language that fell upon our ears in childhood from the lips of an affectionate mother; and we are prone to regard any changes in the phraseology, just as we are wont to regard the changes which a new occupant may have made in the constitution and surroundings of the old family homestead, as an outrageous mutilation, whether these changes are for the better or for the worse. It is possible for this aversion to change to stand in the way of truth. We may come to love the Bible—many no doubt have done so—not for the treasures of truth and heavenly wisdom which it offers, but as a sacred keepsake, and relic of the past; we may love the shadow while we forget the substance; we may regard most sacredly these words, while we lose sight of the ideas.
- The fact that the language of the old version is already familiar to…
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The minds of the people, and that its very forms of expression are indelibly fixed in the memories of so many, seems, at first view, to constitute a more valid objection to change; but it should be borne in mind that it is not necessary to forget the language of the Old, in order to learn that of the New. In all cases where the meaning of the original has been faithfully rendered in the common version, it will be an easy matter to change the phraseology into our common tongue and wherever the original has not been correctly translated in King James’ Bible, the love of truth would constrain us to receive the corrected version.
I doubt, however, whether it is any advantage to one, after all, to have committed to memory so many “texts” of Scripture—so many phrases and mere forms of expression. Those who can quote most Scripture are not universally, or even generally, the most thoroughly imbued with the sublime beauties and spiritual ideas of the Holy Oracles; just as in the study of science, the student, who commits most accurately to memory the language of his text book, in general learns the least about it. Moreover, memory of forms and expressions affords great facilities for a sort of textural application of Scriptures, enabling one to seize, here and there, upon such texts as may seem to be applicable to the subject in hand, without any reference to their connections, and, too frequently, without a correct understanding of the literal import of the words employed. Thus, in the use and application of remembered scriptures, the Bible has been made a mere book of proverbs, from which useful maxims and instructive sayings are to be culled, here and there, ad libitum.
The style of the common version, I apprehend, operates materially against the understanding of the scriptures by the people. Words are the signs of ideas; and whether we speak or write, or read or think, the ideas we express to others, which others express to us, and which suggest themselves to us in reflection and silent meditation, are inseparably connected with language. Now our common vernacular is so intimately connected with our practical, everyday life that it may be regarded as almost a necessary element of our verbal machinery—the medium of the interchange of thought and feeling. As a necessary consequence, ideas make a stronger and more lasting impression upon the mind when presented to it in words familiar to the eye and ear. A writer, even in our modern English, is more readily understood by the object of his address when they are familiar with the peculiarities of his style. If then, the peculiarities of a modern author’s style present difficulties to be overcome, in order that we may…
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Thoroughly understand and appreciate what he says; how much more so, when, upon opening the Volume of Truth, we are forced to forget, for the time being, the familiar and impressive style of our common tongue, and bid our thoughts flow in the channels of King James’ English? How sudden the transition from 1857 to 1611, where the spiritual teaching, which is just as applicable to the present age as to those which are past, is dressed in the fashions of defunct generations! Instead of our own proper language, living, fresh and vigorous, we meet the ghost of a departed dialect.
“Alph. out of hoary centuries.”
Why is there so little interest manifested by the young in reading the Bible? Is it not attributable, in part at least, to its style? Its “thous” and its “dosts,” its “ye’s” and its “thee’s,” give it a heavy, lifeless style, and cause an aversion to the reading of this best of books. Many, even of the more religiously inclined, while they read with interest the driest of works in History and Philosophy, peruse their Bibles (some of them with commendable perseverance it must be allowed) as a mere task, or religious duty.
He must be very sanguine, who expects for the revised version a favorable reception by the great majority of the people. However faithfully and correctly it may be rendered, it will have hosts of enemies. The great battle, which shall decide the fate of the new version, remains to be fought after the work of revision shall have been completed. Would it not be better then to render it into good English, and let it stand or fall upon its merits alone?
F. M. C.
FASHIONABLE WORSHIP
We apprehend a prevailing evil, aggressive in its tendency, and ominous of desolation to the Christian cause. It is that unwarrantable levity and carelessness of members in regard to the exercises of the Lord’s house which characterizes many of our monthly and semi-monthly meetings. We earnestly solicit the attention of the brethren to this:
“For it is written, as I live saith the Lord, every knee shall bow to me, and every tongue shall confess to God.” (Rom. iv, 11.)
Yet we see some who profess to be His servants, either for want of courage or want of reverence, fail to bow even in His sanctuary. It may be, some, especially among the ladies, cannot afford to soil their finery with the dust of the floor.
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We confess our ignorance of the true cause; but cannot evade the chilling, impious glare of its effects. I know not the feelings of our preaching brethren, when they attempt leading in worship and find themselves poorly assisted in singing, almost alone in prayer, and entirely so in preaching; but I think I should conclude there was something wrong, and try to “teach them the way of the Lord more perfectly.”
I would tell them of the humility of our Savior—how he humbled himself and fell upon His face and prayed; and of the devotion of Paul—how he bowed the knee; and of all the devout worshippers of God who call upon His name from a sincere and reverential heart.
I should be disposed to persuade them to imitate these as worthy examples, and to pray often, or at least, when they come together professedly to worship, not to sit up in insolent defiance of all reverence for God and respect for His people and His house.
And would it not be well to tell them that we are commanded to make prayers, supplications, and intercessions, and to pray everywhere, and to let the word of Christ dwell in us richly, in all wisdom; teaching and admonishing one another in psalms, hymns, and spiritual songs, singing with grace in our hearts to the Lord; and to exhort them to the individual study of the Word of life, which will make us wise unto salvation and eternal life?
A reform in this respect would greatly enhance our progress. The world, instead of contemning our ardor and devotion, as formerly they did our seemingly empty pretensions and profane indolence, would respect our worship, and attend our meetings with that reverence due the solemn convocations of the Lord’s people.
As it is, we do not show that reverence ourselves, and therefore cannot expect it from others. As long as the children of the kingdom sit irreverently during the time of singing and prayer, and walk unscrupulously in the follies and fashions of life, the world cannot be expected to submit to the solemn ordinances of God’s house. But if we come together in the name and the fear of the Lord, and attend to the worship with the spirit and with the understanding, those that observe will not fail to be impressed with the solemnity of the scene.
When the people of the Lord shall study His will and serve Him from the knowledge of His law, then shall His house become a house of consolation and joy, and the people of the Lord a triumphant and glorious people.
Let us come together on the first day in the week, carrying all about us the sword of the spirit, enter into His house with gratitude, and with praises on our tongues, praise Him standing on our feet and adore Him on our knees; and teach and admonish each other in His fear.
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We would suggest the practical adoption of the most approved method of worship, and which we believe has scriptural sanction; introducing the services by standing up and singing praises, then kneeling in prayer; and after this reading and instruction from the Holy Scriptures. And let not the singing be interrupted by reading nor talking; nor prayers be confusedly uttered by different individuals; but “let everything be done decently and in order.” Let the rising be at the commencement of singing, unhesitating and simultaneous; and the kneeling when the signal is given, without precipitation, reluctance, or glancing to see who is beholding such submission.
We only insist upon the practice of what has long been approved and particularly acted upon. It seems to me probable that there might be much good done by the brethren meeting on the first day of the week and reading a few chapters of Sacred Truth, and mutually conversing on the topics treated on; and afterwards attend to other duties and privileges. This I think would do well where there is no “Pastor;” and even where a congregation is thus favored, reading and conversation might be equally as edifying as sermonizing on “Doctrinal subjects.”
We make these suggestions for the benefit of the brethren; and to call attention to the fearful encroachments of fashion upon the lives of Christians, and thereby to avert the calamity resulting from such evils, is their highest aim. If anyone sees any impropriety in such and can show us a more excellent way, we will be grateful for the favor. Bro. Falling, will you or Lipscomb, or some other brother, stir the brethren, and sisters too, up to their duty in the Lord’s house?
Yours in the Lord,
J. R. WILMETH.
Unfortunately, the evils complained of by brother Wilmeth are but too often to be witnessed among those who profess to be Christians. Unless the worship in the congregation is conducted upon proper principles, and with proper views of the legitimate objects of worship, it must inevitably degenerate into mere form and spiritless ceremony. It is frequently urged as an objection to us, by our opponents, that we have the form, without the spirit and life of godliness; and whilst most of those who raise this objection would do well to remember that “they who live in glass houses should not throw stones,” it must be confessed that it is too often true.
In this fashion-loving, fashion-following age, we are prone to be…
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Unholy influenced by prevailing customs; and professing Christians are ever in danger of becoming worshippers, not of the God who built the heavens, but of that earth-born idol, so often found enthroned in gorgeous city temples—Respectability. Apostate Rome first departed from the simplicity of the ancient worship, by the introduction of pompous rites and imposing ceremonies, from which her daughters, with all their protestations, have not yet entirely divested themselves.
How odd is it the case, even among the orthodox, that “the members” are mere spectators at the house of worship, merely attending upon the ministrations of some man, who is “called and qualified” to deliver elegant discourses to please their fancies, or to administer somnific disquisitions, to lull them into sweet forgetfulness of the cares of the world! Thus they spend the Lord’s Day with decency and respectability! It is to be feared that we, too, are much influenced by these fashions of the age.
With many congregations a meeting, professedly for worship, would be a failure—a disappointment—without some priest, great or small, called a preacher, to “minister in the sanctuary.” We sometimes speak of the “Clergy” and the “Laity,” using the language of modern Babel. Take heed, brethren, lest you pay too much deference to this same potent Deity, Respectability.
True worship, and such as is acceptable in the sight of God, consists not in going through a dull, uninteresting routine of forms as a mere matter of duty. It claims a higher, nobler end—to build up the church and train its members for immortality. This is not to be accomplished by preaching. Whilst the teaching of competent bishops constitutes an important part of the service of the Lord’s house, yet it is by no means the whole; and the preaching of the gospel to the world forms not part of religious worship. Every member of the congregation should be interested in the worship; and in order to be interested he must feel that he has something to do.
Let the young brother and sister be taught that the Lord has work for them to do—that they are not mere drones in the hive, but that it is possible for them to be useful in the cause, and they will not fail to be interested.
But the prime cause of coldness, of soul-freezing formality in religious worship lies deeper yet. It arises from a want of genuine, everyday piety. The Christian religion is not a mere Sunday garment to be dolled on Monday morning and stowed away for the week. If we would cultivate daily the Christian virtues—if we would purify our hearts continually by imbibing them with the enlightening, life-giving truth of heaven—it would be a pleasure to us to…
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go up to the house of worship; and there would be no need or measure, nor any other modern appliances, to make us feel interested in the service of the Lord we love.
F. M. C.
THE BIBLE OUR CREED
The New Testament, which is the new covenant of God with man, forms the only true standard by which the actions of the Christian man are to be regulated.
“It is the only true standard,” in other words, of right. This being universally admitted as a fact beyond all question, the fair and legitimate conclusion is, that all systems of religion, founded upon human creeds and human devices, cannot be infallible guides to the traveller from earth to heaven.
Inasmuch as the will of God is revealed to mortals in the Bible, men evidently, when resorting to other inventions devised by human ingenuity, discard God’s word as inadequate for purposes for which it was designed. Thus they manifestly declare by their actions, that they do not repose confidence in God’s revealed plan. Thus do they treat it with gross contempt and put themselves forward as possessing greater wisdom and ingenuity, sufficient to accomplish what God could not accomplish.
(?) Poor, feeble worms of the dust, thus to arrogate to themselves so much authority!
And it is this very thing that has created so much division, so much strife, and so much unchristian-like demeanor on the part of those professing to be members of Christ’s body. It reminds one of those, in olden times, who endeavored to build the tower of Babel by which they might effect an ascension into the presence of God himself. Yet the anger of the Omnipotent Father was incensed against them in their folly, and by his supreme will their language was confused, and thereby their impious schemes thwarted.
So in the present case, men striving to ascend to Heaven by their own foolish contrivances, have been visited by the same bitter reproof—by a similar curse.
Though it is not the confusion of tongues, yet it is far worse: it is the confusion of minds.
What is the cause of this confusion? Instead of receiving the Bible as the only revealed will of God to mankind, men have sought new revelations. Different methods have been adopted by men of different opinions. Some pretend to hold communion with departed spirits, and through such media, claim to receive communications from the Most High God. Some again…
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Page 109
arCl guitlmll,y their internal feelings, their conscience being regarded as the Divin·il!J within, which teaches them the ways of God to man. Whilst other.;; again rely upon external ol~ects anu therehy attempt to }ll’,)Ve the gootlness and existence of Gou. ‘l’hey are those who “look up Lhrough nature’s work:; to nature’s God !” Such views arc mo.;t inlhlel in their tenilency and uegrailing in the sight of Uo\l. Tlao:>e ewhracing such views evidently tre:tt the InspireU. Yolume of a,,d with tlle greatest disre~pP.ct, rejecting its sacreu adtnonition:;l, am1 Cl goin~ in search of strange Gous.
If man cannot repose impliciL confluence in God’s lwly word as revealed alone in his own sacred volume, tlwu he is not hi~ fl’iend, nor is it possible for him Lo meet with a happy r<>ception into his glori(lns kingdom, rendered eternal in the heavens. For the BiLle is the ouly infi•lli!Jlc guide to the iu1m~cli:~.
Consc’luenlly its l’ejcctiou proves the ctcmalruin of man; whibt its reCelJtiOl\ tends to the cle1·atio’!l of mortal,; lo a worlu of littnre uJis~. Then why will not men receive the word of their Gotl into huneRt and Hnder.;;lauding heart:;;? Why will they not yiehl in !lUl,mi~siun to the authority of .Te;;us Cbrist, rcpo$ing lirm rcliaucc in hi> rcn·alcd \vill’t
Willmort:tls he so blind to their own intere;;1, to their own ctemal salvation, as to r<‘ganl with total inJillercnce the refluislitions of i.he great. Gocl of the univwsc? Will they tl’eat with contempt tlae wurd of God, ana CX}hld ill the m~auwhile to escape witlt illlpunity ‘l
There awaits a just retribution for the •leetl~ of ailruen.
Koll{‘ can CS(·apc.
lll that Jay, WhCH all shall UC l<llllllllOIICtl iJy tlw ttnt.Jwrit.y of the Living GoJ lo appear before hi:; awful li’il.Juaml, when~ ltintsell’ 1hc nruiter suprl.’ruc shall ju!lg~; both the just awl the uujn~;; ‘\ ho c:m de-
scribe the feelings of Lhe lt’an:;;grc£:>or of his }•’ather’s )a,,? And yet lww much 111ore intense must he the anguish of his soul, ”hen he hears l1i;; God pronounce Ute awful doom: “Dc/”!l’t jtrmt me yuu accursed i11b> ~l:cd•tst/nf} j)u.ni~huiment, J•l”t’])Ctl’e•l tla’- De•·ilnmllti-< 111r:;cl.s!”
Hc:t\’cl grant thaL mortals 1ouy be maJc to feel the importance of leading hon· esl and upright live~.
Antl may \’0 rcwembcr, to Jiye a:; worllty fol- }o,,w;; of Chri$t we mu~t live in coniorlllity lo the law of his kingdom.
\¥ o rnu.::;L rect>ivc the Bible as otu’ ouly true and iuf.’IJlil,je ~uitlc to tlt:J.t worlu of glory, whe1·c Go•l ha::; promi::;cd to l’eC(>i\·e those who live in tlu: faithfnl discharge of their duties to Him an!l to their fello”· mortal:l.
Dy as~Ull1i11g this ln,;pirc,l fi,Jok of Gotl ns our olil!J creed, we stand united upon :1 iin11 La!i~.
\V e r~·j<•l:t alllmmun dccir;e;;, :mil cons~qt•<·nt ly the contli~tiug opinions antl spoculations of the world.
\Ve al’e Lltu;;
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Bound by the strongest ties of love to God and to our fellow men. For the spirit of love, truth, and justice pervades the entire will of Jehovah as revealed in his sacred volume.
“Blessed be the tie that binds
Our hearts in Christian love;
The fellowship of kindred minds
Is like to that above.”
Franklin College, March, 1857.
W. F. F.
CONSOLIDATION
Brother Fanning: The people of the present generation are said to be an investigating people. In things pertaining to this life I admit it, but in things pertaining to spiritual matters I am slow to confess it. If people do investigate, why are they so slow in learning the difference between a false and a true standard, between public opinion and the Bible? Why is it that Christianity can only be seen in the light of an establishment? I greatly fear that the whole tendency of the Pulpit and the Press, with a few honorable exceptions, is to consolidation, to establishment, to clerical authority, and such like blighting powers on the morals and purity of the church.
It is now full fifteen years since we met in the City of Nashville and discussed for a week the great principles of “church order,” and church “organization,” and strange to say, these subjects are now mooted in our oldest and best disciplined churches. Have our brethren attended to the report of that meeting as they should? Would not a new edition of that report, gratuitously distributed among the churches East, West, North and South, be worthy of the effort?
I must confess that I was very much surprised to see in the December number of the Gospel Advocate, from the pen of one of our veteran editors, a proposition to divide the United States into ecclesiastical districts, and have meetings appointed at intervals, in proportion to the magnitude of the districts. This, I think, cannot be done without creating several new officers, and offices in the church, unknown to the Bible and the primitive congregations in Jerusalem, Samaria, or in any part of the Roman Empire. There is no good to be attained by such an organization that I can see; but evils boundless in number and magnitude. This extended organization in other churches has led to the perversion of all scriptural offices; it has converted the Bishop’s sphere of action, which in the beginning was limited to a single con…
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Contents
Congregation and Authority
The congregation, into a Diocesan Bishopric, and many of the Bishops are now arched over with political as well as ecclesiastical authority, and made overseers of congregations and people they never saw. The deacons also have been separated from their congregations, to whom their services are due, and made to do the work of an evangelist. Hence the necessity of class-leaders, stewards, etc.
Increase of Officers
But we might, perhaps, bear this increase of officers, this increase of meetings and consequent expense, were it not for the more fearful evils growing out of the mammoth establishment. When we shall have finished this ecclesiastical monster, furnished rules for its government, and put all its very wonderful machinery into successful operation, we must tell out the buts and bounds of all the grades and orders of society, then must there be a complete separation of the clergy from the laity—the greatest sin ever committed against the church of Jesus Christ, either ancient or modern.
Reflection on the Article
I wonder if the writer of the article under consideration has ever seriously pondered on the effects of what he recommends, and endeavored to see the end from the beginning? Has he read the able and consistent view taken of this very matter by Guizot, in his history of civilization in Europe? If not, I would most respectfully submit the following extract to his consideration, and pray him to weigh well its every syllable before he urges these first steps of consolidation. Let him see what such steps have effected in other countries, and say whether he is willing to endorse them in this.
Guizot’s Perspective
Guizot, having spoken of the elements of civil society left among the people at the fall of the Roman Empire, says:
“Meanwhile, within the very heart of Roman society, there had grown up another society of a very different nature, founded on different principles, and animated by different sentiments, and which has brought into European civilization elements of a widely different character. I speak of the Christian Church. I say the Christian church, and Christianity, between which a broad distinction is to be made. At the end of the fourth century and the beginning of the fifth, Christianity was no longer a simple belief, it was an institution. It had formed itself into a corporate body. It had its government, a body of priests; a settled ecclesiastic polity for the regulation of their different functions, revenues, and independent means of influence. It had the rallying points suitable to a great society in its provincial, national and general councils, in which were wont to be debated in common the affairs of society. In a word, the Christian religion at this epoch was no longer merely a religion, it was a church.”
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My object in introducing this long extract is, that the present school of writers may note the difference between Christianity and what is generally called the church. Christianity relies on the simple Word of truth, and the God of truth, for all that it was, is, or can hope to be. The church looks to human philosophy at least for what it shall hereafter be. This may appear as very unkind and harsh judgment; but if it is not just, then I am greatly deceived.
Again, if you deny my conclusions, I ask you if the church is not to be made more efficient by the addition of this new anti-philosophic organization? If not, why add it? If so, then your philosophy is capable of adding strength to the plans of heaven, and you will save a part of the human family by your philosophy, which the Bible could not save without it. But if you say you only want to carry out the intention of the Bible by simple co-operation, then I want you to give me the chapter and verse for dividing the world into ecclesiastical districts, and in so doing you will very much oblige me, as well as all the bishops and archbishops of England and America. They have all sought such proof, but have not found it.
I will now only add that (from my knowledge of Bro. H.), when he surveys the whole of the premises, I think he will go as far as anyone to stop the growing influence of “organized co-operations.” I have long since been satisfied that the whole plan on foot was of the wisdom of men, and consequently foolishness with God, and would per force of its own gravity fall to the ground. Moreover, I do believe it has been the greatest evil our infant congregations have had to contend with, and has done more to retard our progress than all other causes combined. I may some day give my reasons for this article of my faith, but for the present I forbear.
W. H. H.
EVANGELIZING IN SOUTH CAROLINA
Dear Brethren:—Since my last I have preached at Cross Roads, Savannah, Ga., and Three Mile.
On the fourth Lord’s day in December I preached in the Methodist meeting house, at Cross Roads, to a large congregation, composed of several denominations and the world, on the unity of the church. The people listened very attentively and I think a good impression was made. Here the brethren of two churches have commenced a new meeting house to be called Bethel. May it be in truth the house of God!
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THE CHURCH AT SAVANNAH
Wednesday morning, 31st December, on board the Havener and myself left for Savannah. The Savannah River, like most rivers, is very crooked. A variety of evergreens, covered with long moss, was the most interesting scenery we beheld, till we reached the large rice plantations, extending several miles above the city and beautifully dotted with negro quarters, painted white and resembling country villages. But the dark curtains of night were let down and concealed the extensive and fertile fields, in which the children of Ham produce one of the richest luxuries of life, from our delighted vision. Soon, however, another more interesting scene was revealed. The moon shone dimly through the passing clouds, the fires of the wharf and gas lights of the city shone brightly in the distance, and, for the first time, I found myself surrounded with a host of ships piercing the heavens with their tall masts.
About eight o’clock, P.M., we landed and proceeded in haste to the hospitable mansion of the first and oldest disciple of the South, as I suppose. Brother Dunning and his intelligent and pious wife received and entertained us in true Christian style. How instructive and refreshing is the society of aged pilgrims! We conversed of many things, old and new, offered our evening sacrifices on the family altar and retired to enjoy the sweet and refreshing rest of sleep.
The first morn of a new year dawned and I found myself surrounded with lovely scenery entirely new to me. The city of Savannah is situated on a sandy bluff of the river, about fifteen miles from the Atlantic. The tide water flows up the river twenty-five miles above the city, and by means of ditches is made to overflow the rice fields as oft as the planters wish it. The streets of the city run parallel with and at right angles to the river. Many of them are broad and beautifully shaded, and ornamented with evergreens. Where many of the streets cross there are large vacant squares, ornamented with evergreens, furnished with public wells and protected with circular railing. These are the healthy breathing lungs of the city and beautiful playgrounds for the children.
The city extends about two miles up and down and about one mile out from the river, embracing a beautiful park of several acres, overgrown with the tall longleaf pine. There are many fine dwelling houses, public buildings, and churches. Savannah is now the terminus of three railroads and improving rapidly. It is the city of Oglethorpe, the place where Mr. Wesley preached to the…
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Creek Indians over one hundred years ago, and refused to sprinkle the infant of Mrs. Parker because it was not sick. The eloquent Whitefield preached here also, and still has a literary monument in the midst of the city, a large school building erected by the charity of Lady Huntingdon. Here, too, Mr. Campbell, the brilliant comet of this age, preached the doctrine of reformation. And here last of all the great Southern Commercial Convention recently met.
Friday morning brother Havener left for home. I accompanied him to the boat, and, in a few minutes “all aboard” was proclaimed and the Swan was off for Augusta. I continued my explorations through the day, and at night, by special invitation, attended a Christian wedding at brother Galloway’s. Saturday night I preached to a few of the disciples, at brother Dunning’s, on the importance of Christian charity. On the Lord’s day we had meeting three times in the fireman’s hall, where the disciples meet on the first day of the week to break bread, and lectured on spiritual blessings, the consolations of the gospel and historic Christianity. We continued our discourses of evenings till Thursday night.
The disciples are not so numerous at Savannah now as in former years, owing perhaps to the fact that some of the good brethren have been too zealous for the letter. But such brethren are so pious that we should forgive their zeal, and continue to forbear one another in love. The intelligence and piety of brothers Dunning and Williams, sanctified by the Christian conversation of their very amiable wives, will, we humbly trust and pray, enable them, with others, to feed and oversee the little flock at Savannah, so as to preserve the unity of the Spirit in the bonds of peace.
Having spent one of the most pleasant weeks of my evangelizing life with the good brethren of Savannah, and received many pressing solicitations to visit them again, and a liberal contribution to help me on my way, I left on Friday morning for South Carolina.
On the second Lord’s day of January, 1857, I commenced a protracted meeting at Three Mile, and continued till Thursday. Four interesting young ladies, and one intelligent daughter of Harn, confessed that Jesus is Lord, to the glory of God the Father. After baptizing them on Thursday I left to fill other appointments for preaching.
Yours in the Lord,
J. J. TROTT
Beaufort District, S.C., Jan. 17, 1857.
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TRACTS FOR THE YOUNG – NO. 1
WHAT SHALL I DO?
The objects of human pursuit are numberless, and various are the means employed for their attainment. It is on this account that the young mind is so often perplexed with the question, What shall I do?
The thousand callings of men are before him, presenting their inducements and their discouragements, their hopes and their fears, appealing to every passion of his nature; and he is often sorely perplexed to decide which of the multitudes of ways and by-ways to take. It is indeed an important decision—one upon which depends his success or failure in life, and should therefore be the result of much anxious thought and calm deliberation.
All time cannot atone for an error in the premises; for a failure to accomplish the object upon which the soul has bent its energies too often quenches the ardor of its zeal, and causes it to turn away from all the laudable pursuits of life, desponding and disgusted.
Whence arise such failures?
Come they of chance—of fate—of circumstances over which we can exercise no control? Nay; say rather they are the result of errors—criminal, egregious errors—which every one by a little thought and patient investigation may avoid.
To the young and ardent mind, buoyant with life and hope, the future is wont to appear in colors attractive, but alas! too often, false. Imagination presents it as a glowing picture—a panoramic view of all that is beautiful, all that is lovely, all that can render happy; but as time, in its onward flight, brings each scene near, reality disrobes it of all its borrowed attractions, and disappointment, often utter despair, is the consequence.
We are prone to look upon future life as a day of sunshine and joy, forgetting that, even in the past of our own brief existence, we have been made to taste of sorrow and affliction. We disregard the experiences and warning counsels of those who have drunk deeply of the cup of life, vainly and unreasonably expecting that our destiny will form a notable exception to what the past world has realized. Such is a false view, which, although it may cause us to revel for a season in the midst of poetic joys—the pleasures of hope and of imagination—cannot but be productive of bad results.
We may not expect the sunlight of joy to beam continually upon our pathway. Dark and portentous clouds will sometimes overcast our skies, and chilling, adverse winds will oft assail us. In our short-sighted wisdom we fain would have it otherwise; but our Father has ordered.
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It so, and He does all things well. We should submit, without a murmur, to the dispensations of his providence, and prepare ourselves, by a careful study of life in all its phases, to meet with manly courage whatever difficulties it may present.
In shaping his course in life, the young man, especially if he is a Christian, should be influenced by other considerations, besides the mere means of securing success in worldly schemes. He should take a higher view of life; should remember that he has duties, as well as privileges. The prime elements of permanent success, in any department of life, is an unwavering love of truth. The first question of the true man, in contemplating any action is, is it right. The conviction of right imparts an earnestness and a power to the soul, which enables it to overrule mountains of difficulties.
The late lamented John T. Johnson was a noble example of a man who could sacrifice everything to his convictions of right. Though an ornament to the legal profession, honored by his countrymen with a seat in the councils of the nation, with brilliant prospects of rising fame before him, he relinquished all for the sake of doing his duty. Go thou, brother, and do likewise.
F. M. C.
OUR SAVIOR
The study of the New Testament cannot fail to have a good influence on the young. The object of this book is to give a history of Christ and to instruct his followers. It teaches persons how to become Christians, and how to live as such. Matthew, Mark, Luke, and John relate one story. They present the same great model for the imitation of the world. They all tell that the Savior came to earth, and devoted years to the relief of sinful and suffering man. They speak of him as going about doing good, bearing insult and contempt, but never returning wrong for wrong. This holy being sympathized with the afflicted and distressed. The most degraded were treated by him with respect and tenderness, and they never asked for his mercy in vain.
- The leper was made whole of his disease.
- He spoke to the lame man, and he leaped as the hart, and blessed the God who looked in pity on him.
- He touched the sightless eyes, and light, glorious and beautiful, burst upon them.
- To the child of the widow, lying cold and still in his youthful beauty, He imparts life, and gives him back to her who mourned him, as only mothers mourn.
- The young daughter of the haughty ruler gives up her joyous being, and is borne tenderly to…
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The couch of death. Flowers are strown over her. Sweet perfumes are breathing round, but she heeds them not. The eye has forgotten its brightness, the voice has lost its music. There are hearts bursting with anguish, but she weeps not. The Savior enters the chamber of mourning. He stands in silent majesty, and with the compassion of a God He says, “Maiden arise.” At His bidding she rouses from the slumber that had bound her. Can we not imagine that scene, and be thankful for the love that was touched by the sorrow of the broken-hearted? The sole object of God upon earth was the good of man. His own comfort, He considered not, but thought only of blessing the needy sons and daughters of earth. He spent nights in prayer to His Father, and is not prayer hallowed, and rendered a more sacred duty to us, by His feeling so often the need of it?
Can youth read a history so noble, so disinterested, without being elevated and improved—without receiving impressions that will tend to the formation of noble character? The heart must be hard that is not touched by love like His, and that bows not down in obedience to His commands. We have mentioned only a few instances of His benevolence. John says, “that if all were written he supposes that the world would not contain the books.”
When young persons acquire an earnest love for reading the Scriptures, they become wiser, and better. In them they find the knowledge of salvation by the remission of sins, and can attain to a blissful immortality by conforming their lives to the precepts of the Savior. That they may drink of the waters of life and live forever is the prayer of
A SISTER.
MEETING AT McMINNVILLE
It will be remembered by the brethren of the Mountain District, that they appointed a meeting to be held at McMinnville, commencing Thursday night before the second Lord’s day in May, 1857. This meeting is designed to afford the brethren of different congregations an opportunity to meet, rejoice and worship God together—to exhort one another to unremitting ardor and zeal in the performance of their Christian duties, and to inspire each other with greater zeal in extending the cause of our common Lord. The meeting is open to all who may have a desire to be present. It is hoped the meeting will be well attended.
A. P. SEITZ.
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APPELLATIONS OF GOD AND OF CHRIST
Most of the terms used in the Bible, in reference to God and Christ, are of a relative character, a circumstance of importance, and that should be ever kept before the mind, both in reading and in writing. The different appellations used by the inspired writers imply relations; and are used as such; and not to vary the expression, as may be supposed by some.
There is but one class of terms that are not relative; and they are those which imply the self-existence of God, as the term “Jehovah” for instance.
“God” means good, as opposed to evil and the Devil. “Lord” means master, and “Almighty” denotes its own signification. Hence in speaking of the power and dominion of God, we should use the last; and in speaking of his government, particularly, we should use the term “Lord.” Sometimes all three are used together, as the “Lord God Almighty,” implying all three relations, or to render the expression more forcible.
So too as to the Son of God. “Jesus” means “Savior,” which term is used itself frequently. “Messiah” means anointed, “the title given by way of eminence to our Savior,” says Buck; “meaning the same in Hebrew as Christ in Greek, and alludes to the authority he had to assume the characters of prophet, priest and king, and that of the Savior of the world.” The appellation, “Jesus Christ,” means the anointed Savior. That of the “Lord Jesus Christ,” is used as implying also his character as ruler; and to give greater force to the expression.
Not only in reading, but in writing, preaching and conversation, regard should always be had to the terms used. The expressions “eternal Father” and “eternal Son,” are improper, absurd, and never used in the Bible, (and should never be used by men,) as the terms “Father” and “Son” imply relations that belong to time, and therefore cannot be.
It is true that God is eternal as to his existence, being “without beginning of days and ending of years;” and Christ as the “Logos” is equally as eternal; but he never became the Son of God until begotten by the Holy Ghost and born into the world; when the “Word became incarnate;” and God never became his Father until he was begotten of him, and became the only begotten Son of God. But I may be met here and told that Christ is called, in Isaiah, “the everlasting Father,” in reference to his character as “God manifest in the flesh.” True, according to the rendering of the common version; but every good Hebrew scholar or Biblical critic knows that the correct render…
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The common rendering, at least as used by many, would involve a palpable absurdity, as it would make our Savior both Father and Son—or the Father of himself. While we believe as firmly as any in the divinity of the Lord Jesus Christ, we object to all unscriptural terminology—to any nomenclature not sanctioned by the Bible, or not used by the sacred writers.
As they were guided by the unerring Spirit of inspiration, and expressed “spiritual things in spiritual words,” or those selected and suggested by the Holy Spirit, they of course are the best and preferable to any coined by uninspired man. It has been well remarked, that if the word itself is not to be found there, the thing for which it stands, or is designed to express, is not. We also object to the use of all newfangled or unusual terms, and all Greekisms and Latinisms, and all words not in common use or in “plain English.” Words that can be understood only by the learned and initiated, and not by the mass of readers, who are the ones to be benefitted, should not be used. While we advocate a “pure speech,” let us adhere to it, and “call Bible things by Bible names.”
J. R. H.
MORE TO THINK ABOUT
The first preachers of the Gospel, by their close adherence to the example of Christ, in humility, devotion, and complete consecration to God, with a total disregard of worldly treasures, honors, and powers, gave great evidence of their confidence in the doctrine they preached their Master, and their hope of a resurrection from the dead, and eternal glory in the world to come.
They lived and acted under the motto, “We have no continuing city here;” or in different words; “The things that are seen, are temporal, but the things which are not seen, are eternal.” They received their great impulse from the eternal, and not from the temporal. But a worldly ministry receives their main impulse from the temporal, and not from the eternal. They are governed continually by worldly influences, appliances, and policies. They are constantly speaking and meditating upon what the world will say, or think of us, and not how they will please God.
We have long discovered that even among good men—the best of men—there is a wonderful proneness to wander from the simplicity of the way of the Lord, to real innovations, endangering the peace, harmony, and union of the…
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whole family of God on earth. It is a difficult task to induce men to fix their minds upon the wisdom of God, admire it, and show by their practice their full confidence in it. It is true, almost any man will admit the wisdom of God abstractly, extol it, and show how infinitely above all human wisdom it is. But the wisdom of God is so unlike the wisdom of this world, that many of its brightest displays are not noticed by the mere worldly man, whether in the church, or out of it. — Christian Review
RELIGION IN MODERN TIMES
Much of the religion of modern times, if we mistake not, is very fitly characterized in the following:
“Whither has religion now fled? Of churches and their establishments we here say nothing; nor of the unhappy domains of unbelief, and how innumerable men, blinded in their minds, must live without God in the world; but, taking the fairest side of the matter, we ask, What is the nature of that same Religion, which still lingers in the hearts of the few who are called, and call themselves, specially the Religious? Is it a healthy religion, that shines forth spontaneously in doing of the work, or even in preaching of the Word? Unhappily, no. Instead of heroic, martyr conduct, and inspired and soul-inspiring eloquence, whereby Religion itself were brought home to our living bosom to live and reign there, we have ‘Discourses on the Evidences,’ endeavoring, with smallest result, to make it probable that such a thing as Religion exists.
The most enthusiastic Evangelicals do not preach a gospel, but keep describing how it should and might be preached; to awaken the sacred fire of faith is not their endeavor; but, at most, to describe how faith shows and acts, and scientifically distinguish true faith from false. Religion, like all else, is conscious of itself, listens to itself; it becomes less and less creative, vital; more and more mechanical.
Considered as a whole, the Christian Religion, of late ages has been continually dissipating itself into Metaphysics, and threatens now to disappear, as some rivers do, in deserts of barren sand.” — Carlyle
The history of the world tells us, that immoral means will ever intercept good ends. — Coleridge
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LETTER FROM S. H. MILLARD
Bristol, Dec. 26, 1856.
Dear Brethren Fanning and Lipscomb:
We have one evangelist in the field this year—brother Isaac Hyder. He had since August, when I last heard from him (a month since), made about thirty additions to the church. We would have had another evangelist in the field, but we could not engage a suitable one. Since the first of October I have had two additions at Little Moccasin, two at Poplar Ridge, and four at Concord.
I am not able to say what any other of the preaching brethren of this cooperation district have done. As stated before, we now have at this place a very good house to preach in; the town is thriving fast, and bids fair in a few years to be a place of some note. We are few in number, whilst our opposers are many. If our brethren who are able to defend the truth would give us a visit, we should be very glad. If either of you could come, I doubt not you might make many subscribers to the Gospel Advocate. You could come by railroad to Russellville in Green County, thence by stage to Greenville, etc. If you will come, let me hear from you, and I will give you a list of the churches and public brethren convenient to the road. Please call the attention of our preaching brethren to this point; some of the Tennessee, Kentucky, or other preachers may favor us with a visit.
I will try and write again soon.
Your Brother,
SAM. H. MILLARD.
LETTER FROM BROTHER ROBERTSON
Fayetteville, Ark., Dec. 16, 1856.
Dear Brethren Fanning and Lipscomb:
The Gospel Advocate still comes, and is always a welcome visitor, and will be, so long as it manifests so much of the spirit of kindness, even toward those that may differ with you. It will take time and much labor to get the brotherhood to understand your general plan for evangelizing. Men are slow to learn some things, and equally so to act them out when they are learned. But that you have suggested the gospel plan for the action of the church, in the great work of converting the world, I have no doubt. We, as lovers of the truth, cannot hope for success without an effort on the part of its friends.
Come then, dear brethren…
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Let us lay aside our vain disputations and work for God and his cause while we have the opportunity of doing so, lest the night of death comes when we cannot work. The world is to be converted to God, and the truth must do it. Let each one then that would wish to be reckoned as a friend of Jesus, clothe him or herself with his Spirit, for without this Paul says, “we are none of his.” Jesus says, “If ye love me, keep my commandments.” Again, “Ye are my friends if ye do whatsoever I command you.” Brethren, according to this rule how many of us are the sincere friends of Jesus? Who will answer this question?
J. S. ROBERTSON.
SOUTH ALABAMA CO-OPERATION
DISTRIBUTING, FANNING AND LITERATURE
By request of the Secretary, I give below in brief the proceedings of our late Co-operation for South Alabama, held with the Church of Disciples in the City of Selma.
SELMA, January 10, 1857.
The general meeting for consultation and co-operation of Christian churches in South Alabama was organized by the election of Brother J. S. Lamar, of Augusta, Geo., as President, and Alfred Berry, of Selma, as Secretary.
It was resolved, on motion of Brother Jno. N. Walthall, that a committee of three be appointed by the chair to raise a sum sufficient for the support of an Evangelist to labor within the co-operation—to employ said evangelist and put him into his field of labor. Brethren David Hamilton, Selma, W. A. Corbin, Marion, and Jabez Curcy, Oak Grove, were appointed said committee, and on motion P. N. Lawson was added.
On motion of Brother Robert F. Goree, it was also resolved that the committee be instructed to use their best efforts to employ a first-rate evangelist, and all the brethren then present were requested to aid the committee in raising the funds necessary to employ such an evangelist.
Further resolved on motion of Brother Goree, that the limits of this co-operation be restricted so as to include only the following counties: Green, Perry, Marengo, Dallas, and Lowndes.
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On motion of P. B. Lawson, that this co-operation for the future be styled the Middle District Co-operation of South Alabama.
That the next meeting of this co-operation be held with the church of disciples at Marion, Perry County, commencing Friday before first Lord’s day in October next.
On motion of Brother Goree, that the proceedings of this meeting be forwarded for publication to the editors of the Millennial Harbinger, Gospel Advocate, and Christian Union.
Owing to the inclemency of the weather, bad roads, and a former disappointment in reference to the time of holding the meeting, only two counties, Dallas and Perry, were represented; but the brethren of South-east Alabama having previously held their district meeting, I presume that their want of representation in this will work no material injury to them.
I hope that by this fall the Western part of this State will get up a district meeting.
Our meeting in this new and thriving little city was a very harmonious and pleasant one. We have a few warm-hearted brethren and sisters there who meet regularly every Lord’s day to worship God as practiced in the early and pure days of Christianity. They have a very handsome little chapel, erected almost entirely at the expense of one of their number, Brother David Hamilton, who is a liberal and devoted man. It will be a pleasure for you to know that his wife, who I believe was once a pupil of yours, united with the brethren there in November last when Brother Hooker labored for them.
We had three accessions at our late meeting, Brother Derry’s wife and daughter, and sister Launder’s daughter.
It was a source of regret that you could not be with us, but we had the labors of Brother Lamar, of Augusta, a very clear-headed and pure-hearted man as I verily believe and one destined to do great good in the Master’s cause.
I trust you will meet us in Marion first Lord’s day in October.
Affectionately,
P. B. LAWSON
CO-OPERATION IN TEXAS
Shelbyville, Shelby Co., Texas, Nov. 1, 1856.
Dear Brothers Fanning and Lipscomb: The managers of the Shelby, San Augustine, and Nacogdoches Co-operation “called” our…
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Beloved brother P. F. Southern to the field evangelical, “to go out” and labor in word and doctrine, for the current year, 1857, and that he render account to the managers of Co-operation the number of miles traveled, the number of sermons preached, the number of additions, and how many pray in their families. And we commend the circulation and reading of the “Gospel Advocate.”
Your brethren in Christ,
A. OLIVER,
Corresponding Secretary.
JAMES STRODE,
JOHN GIBBS,
J. M. HOOPER,
JAMES NOEL,
Managers.
CHURCH NEWS
BELLVILLE, TEXAS.
Dear Brethren:
I am now on my last tour for the present year. My feeble efforts in cooperation with other brethren have resulted in seventy-five additions in the last nine months. At a meeting of brethren and representatives of the churches of the first district of West Texas, held at Post Oak, Washington County, we had 7 additions, 6 by confession and baptism and one reclaimed. At this meeting the brethren again called upon me to serve them as their evangelist for nine months in the ensuing year. The brethren are generally adopting the weekly collection in support of all her demands, and have dropped the hireling system. But I close by invoking the blessing of God upon you and all who love and serve God. And may you be blessed in your work of faith and labor of love, is the sincere prayer of your humble servant and co-laborer in the one hope.
A. NEWMAN.
BARNHAM, WASHINGTON COUNTY, TEXAS, Nov. 7, 1856.
Dear Brother PANNING:
It is with sincere pleasure that I have the privilege of dropping you a few lines. I have been preaching for the brethren in the first cooperative district of W. Texas. I have…
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Traveled upwards of twelve hundred miles; have had the co-operation of brother Stephen Strickland (our general evangelist) in five protracted meetings, at which we had twenty-six additions. I have attended two co-operation meetings—the one in our district, and the other the general meeting. The report of which you will receive. I have labored 160 days; preached 130 discourses, and received 68 additions. I have received two new subscribers to your most excellent paper—the Advocate—and am sorry I have done no more for so good a preacher. It is the best in the land. Go on brothers F. & L. God bless you in your work of faith and labor of love. We are all pleased with your views on Church Organization. I will do all I can to aid you.
AARON NEWMAN
MRS. EMMA BARNES, WHO DIED SEPTEMBER 1ST, 1866
In sweetness she came like a flower of May,
Like a bloom of the spring—she passed lovely away;
And the rose-tint or bloom from her cheeks disappears
With the troubles of life, she had watered them with tears,
And death, they say, could that smile steal away
Which lingered like life on that beautiful clay,
As Jesus painting our minds to Heaven where has gone
The soul of the sleeper so calm from her throne.
Yes, the spirit hath flown to the home of the blest,
O! and angels have borne her to Jesus’ breast;
For where upon earth did she not disclose,
That such should the kingdom of Heaven compose;
Let us therefore lament not for one loved so well,
Let us aim with the loved one fallen to dwell,
And yet, oh, what heart could deny those tears
Who walk to the tomb with an object so dear.
Bright angels that watch round the clay-house shall keep,
Where the body of Emma so sweetly doth sleep,
And when the last sound of the trumpet is given,
That holy one shall join with her spirit in Heaven;
And when the last sound of the trumpet we hear,
O may we be ready to meet with her there,
Where Death never more our union shall sever,
Where we’ll dwell with the loved one and Jesus forever.
M. D.
126
THE GOSPEL ADVOCATE
TEXAS DEPARTMENT OF THE GOSPEL ADVOCATE
Brother W. A. V. Henderson, of Clarksville, Texas, says, January 5, 1857:
“The good cause is progressing slowly, but I trust surely in our region of country.”
Brother P. F. Southern, Shelbyville, Texas, date—says:
“Mammon, covetousness, avarice, envy, and some drunkenness have got into the church, and it is hard to contend with them.”
This reminds us of something once in Ky., two still-houses, with their regular fixtures for operations, belonging to the church; and when we tried to exorcise them, it was found that they had many friends—should we say ‘brethren’? Truly all are not Israel that are of Israel.
Brother J. M. Hooper writes from Shelby County, Texas, January 11, 1857:
“The cause of Christ is advancing here.”
Bro. S. O. Richardson, Hunt Co., Texas, Jan. 11, 1857, says:
“We are getting along very well here in our little congregation. We are weak, but we meet every Lord’s day and endeavor to worship as the disciples did anciently.”
Brother W. W. Baird, Lamar Co., Texas, January 18, 1857, says:
“The cause you plead is gaining ground here slowly. I have witnessed several signal victories of the truth over sectionalism, and would the brethren and sisters live up to their privileges and duty, truth would soon cover this far west as the waters the mighty deep. Go on Brother K., &c.”
C. K.
THE CHRISTIAN CHURCH IN NASHVILLE BURNT
At about 6 o’clock this morning, April 8th, 1857, the Christian Church was discovered to be on fire, and in a few moments the whole building was wrapped in flame;
When first discovered the fire was issuing from the Cupola, and as we write the building is a mass of ruins. Fortunately no other house was destroyed.
THE GOSPEL ADVOCATE
TRIBUTE OF RESPECT
At a call meeting of the students of Franklin College, February 25, 1857, the following preamble and resolutions were reported and unanimously adopted:
Preamble: Since God in his infinite wisdom saw fit, on the 24th inst., to remove from our midst our much esteemed friend and fellow student, Stanmore H. Smith, of Mt. Hebron, Alabama, after a short though patiently endured illness; Therefore
Resolved, That in the death of our friend and associate this Institution has been deprived of a promising young man and a devoted student.
Resolved, That we sincerely regret the loss we sustain in his untimely death, and that we do most deeply sympathize with his relatives, particularly his widowed mother, in their bereavement.
Resolved, That as a testimony of our regret and sympathy, we wear the usual badge of mourning for the space of thirty days.
Resolved, That we highly appreciate the brotherly attention and Christian kindness manifested by his devoted friend and roommate, William M. Hoover, during his entire illness.
Resolved, That a copy of this, our Tribute of Respect, be forwarded to his mother, also to the Gospel Advocate and the Green County papers for publication.
- J. O. BLAIN, Ch’m. Com.
- W. F. FULGHAM
- T. R. BRADY
- H. R. MOORE
Thus has faded a tender flower, nipt by death’s untimely frosts.
How uncertain is the life of man.
“He cometh forth like a flower and is cut down. He fleeth also as a shadow and continueth not.”
F. M. O.
OBITUARIES
DEAR BRETHREN:
It becomes my duty to announce, through the Advocate, the death of our much beloved brother, Wm. H. Brandon. He was the son of brother and sister John and Abigail Brandon, who reside near Roane’s Creek Camp-ground, Carroll county, Tenn. The subject of this notice embraced Christianity early in life, at the
THE GOSPEL ADVOCATE
In Memoriam
H. B. Trimble
Charlotte, Tenn., March 24, 1857.
Age of 15 years, and continued a faithful and worthy member of the church of Christ at Roane’s Creek to the hour of his death. He was confined to a bed of affliction for the space of thirteen days, during which time he manifested the faith and patience of a true believer in Christ. He was a young man in the prime of life, with fair prospects of usefulness opening up before him. He died on the 13th of January last, triumphing in the faith of the gospel. He has left an affectionate father and mother, brothers and sisters to mourn his loss, but they “sorrow not as those who have no hope.” They confidently look forward to that glorious day when the dead in Christ shall rise to enjoy everlasting life. May much comfort be administered to the bereaved ones, through the consoling promises of the gospel, and may we all so live that we shall have no cause to fear death, is the sincere prayer of your brother in the hope of the gospel.
Joseph Greer
Corinth, Miss., March 8, 1857.
Dear Fanning, – With much sorrow of heart I write this notice of the death of my second son, James Alexander Campbell, who died at 12 o’clock last night. I awoke about 11 o’clock and found him struggling in death’s cold arms. He spoke no more after I reached his bedside. He was seventeen years old the 19th day of last month. He is no more on earth; but sleeps in the arms of the blest Savior, and we hope to meet him in heaven, to part no more.
O. D. W.
Alexandria, Tenn., March, 1857.
It becomes my unpleasant duty to chronicle the death of sister Mary Frail, consort of brother Edward N. Frail, which occurred at the residence of her father, brother James Barry, on the morning of the 15th inst., in her 23rd year. The deceased at a very early age embraced Christianity, and was a member, together with a large circle of relatives, of the Christian Church, at this place. Sister Frail had a good native intellect, was amiable in disposition, possessed unassuming manners, and was generally exemplary in the various Christian and domestic relations. She has been taken from the scenes of earth to join the hosts above, leaving three children, one of whom is an infant.