THE GOSPEL ADVOCATE
Editors: T. Fanning, D. Lipscomb
Vol. VIII
Nashville, April 3, 1866
Number 14
CHURCH OF CHRIST AND WORLD-POWERS, NO. 8
We found that God, while giving full and complete instruction for man’s guidance in every relationship of life, in which it was possible for a Christian to enter, He has utterly failed to give one word of direction for his guidance in the relationship in which, above all others, it is admissible for him to occupy; he needs guidance on account of the number and character of the difficulties that surround him, and the greatest interest committed to his trust in the position. The conclusion to which we are forced by this neglectful testimony is in harmony with the plain, express, positive teachings of the Bible, that these institutions are worldly, of the wicked one, and that God’s children can take no part in making their affairs.
We wish to obtain some additional considerations of a similar character from the prophecies of both the Old and New Testaments. Daniel recounts to us the kingdoms of the world with one another, their destruction and the triumph of God’s Kingdom. He, in these prophecies, uses types and figures, by which he represents these kingdoms and others; also, by which he represents the Church of God. The term “beast” is used frequently, and always when it denotes an earthly kingdom. Special names of beasts are sometimes used to denote the different world-ruling powers; Daniel vii. and viii. These beasts denote the different divisions that arise in these kingdoms or the separate kings who rule over them. Now Daniel shows the conflict of these different beasts between themselves, and with the Church of God, and their final complete destruction. He saw them subdued and destroyed one another. He saw them “speak great words against the Most High, and think to change times and laws.” He saw “given into his hand until a time and times and the dividing of time.” He saw “the judgment sit and take away his dominion to consume and destroy it unto the end,” or complete, final destruction. He saw then “the kingdom.”
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Dominion, and the greatness of the kingdom under the whole Heaven,
to the saints of the Most High, whose kingdom is an everlasting kingdom,
and all dominions shall serve and obey Him.” “Hitherto,” or
“until the end of the matter.” Dan. vii: 27-28. Daniel saw
the rise and fall of one after another these earthly principalities;
their dominion and their persecution of and triumph for a season over the Saints
and Church of God.
“As Paul says, ‘Then shall the Son, which is Christ, shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power.'” Paul saw
the end of all things yet to come in grace. These visions given to us in what we
technically term in our Scriptures, “Revelations.” While much of the
teaching of this book is unfolded in mystery, there are
still some plain, palpable truths lying upon its surface that the
simplest may appreciate.
It tells thus, things to come to pass with reference to the Church of God, the
apostacy and the world of political institutions. Divine inspiration makes
this plain to the simplest mind. It typifies the church in the
figure of a woman. The true church as a virtuous, pure woman; the false, apostate
church as an infamous woman.
In reference to the kingdoms of this world, it needs much the female imagery that it had done to Daniel. The beasts, the horns, and the crowns
stand forth as the representatives of the world-kingdoms, their divisions;
and different kings or rulers. From the beginning of the fourth chapter
onward, the conflicts of these realms with one another, and the destruction of one
another, and their cooperation in the persecution of the
witnesses and worshippers of God are clearly set forth, under various
types and highly colored imagery. The Devil is typified as the Dragon,
the Impure, etc.
“The spirit testifies that the dragon was wroth with the woman, and went to make war with the remnant of her seed which keep the commandments of God, and have the testimony of Jesus Christ:” “These (the horns or kings) worshipped the dragon which
gave power to the beast, and they worshipped the
beast, saying, who is like unto the beast? Who is able to make war with him?” Here it is
plainly told us that it is the dragon that gave power to “the beast” or
world-power, and the kings of the earth “worship” or serve
the dragon and the beast.
Yet it was given unto him to make war with the
saints, and to overcome them, and power was given him over all kindreds and tongues
and nations. And all that dwell upon the earth shall
worship him, whose names are not written in the book of life of the
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211
“J:unb !’!:till fl•om th(: fbnncJ:ttjl)ll ol’ the WOl’lcl.” It i~ l’lul.itCI’ l’OYCah•tl *
hCl’ll th:\t all who dwell upon Htl’ cal’Lh :>H
:t scal’l<‘t culot•crl beast. Shll i.; cMI’k~l :\tt• l h<:lpcd by the l).:>:l:;t. liM
1rfl!ile is ” M.Y:>’l’J;uy TI.l.&YLON ‘t’lil·: GJ:l·:AT, -rm~ .llOrlllm OF ll.u:Lt)T:> ANl)
AIIO:\IIX..TIO:-fs Oio’ THE t::.\ll.Tll. I ,;:tw h,n· dl’tllli\Cll with the bloiJd of
Saim::; aud with the hlo•> witll a.ucl :;crvit:e of cartlJly ldn;;,lulus
!
Will
UOt, :lllt\LloJo~S ltllt thl’ S:llUC COIII’Se “‘i
\’I! CYNy chlll’dl tJt din:,c;liuu, buL who ;u·c the tl:tughtt~Jr:~
‘l’hc \lau.~htci’s wert• h:J.rlot~, nnlaithl\tl ~~~ L’ht’h,ta!> tlt’at’ ha~baud,
a,; well
ali the lllQthcr·/ “‘fhe d:J.II;,:htllt’s nrc the JHc>Lcst:t:tnt cllurehc:> that lHtY<: spl’ll’ng l’rotn the Roruisb chtt:•ch, ~he l’~Vel’Jllll~ltt? ll:\c
!lOt the ~:hurcltc:>, ill uphuilt!in~
sdwol.,; t’ur the ct!,tc;tlion of her cl!ihtrcn,
mttdc full as :uuplu proYisiun ftH’ their instruction UJI•I tr:liuiog for service
iu the c:u·thly kiug!om a.~ the He:wculy-/
lbn~
you not frctl!Y J1.!tu-H:tp~bts c\·cr do more 1
Wht:n liitl Romllni:>m C\’Cl’ tlo more? Thll fliilercucc uetwecn RllUl~tUism,
l’t’ot~st:\ntisln 1md immersionit;ts is, that tLLe lormcr g:we their !<ervlce tu
the wurld-pow~t·
or humno govcrnmcut fbt· s<mll.! c::~pctial prvtection or
f:tvor in retun1, :lud tLLcsu latter rcuolcr just t.lll! ;,::tmc !’el’Yice wltbouo
comt’en:;ation, hut arc auxious to fintl opportunities thus to serve the
world-pnwe•· witllout hil’c. The coJttliLioll of the Pfl:tiO·ll:tptist nn<d. Im-
mcrsioui.-•1. Chm’clles nrc, tv my miud, typilled, in
1.he Jewish di::;pt•nsation,
by ::iam:bria and Jtu\all. Bara:trhl, llrst by her nlliaucc with the worlo:l-
powe.r;.:, w:ts r.;-j~ckd hy llotl ;~
1111 uuthitllful wife. llc loJtg- J'<lcoguized.
,Jut.l.ullu,; hi.; wi1c. She liually 1ollows the foot,~teps of her chlcr sitsto:r,
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And commits adultery. He then chides her with her adulteries—shows that they are more inexcusable than those of her sister, inasmuch as her sister and other harlots commit adultery for hire, but thou scorned hire. Ezekiel xvi.: 32-34. “But as a wife that committeth adultery, which taketh strangers instead of her husband! They give gifts to all whores: but thou givest all thy gifts to thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom. And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: nor to that thou givest a reward, and no reward is given unto thee; therefore thou art contrary.”
Whether intended as a Divine type, or not, or the present course of the immersionist body and the former corruptions of Romanists and other state religions in their association with the world-power and human governments, it is a striking, though severe illustration of the actual state of the respective parties.
Romanism and all state religions gain their strength and power, the lifeblood of their children to the world governments for protection and support—in return. Immersionists give the same without any compensation, seek to give it without being sought after as a body. If Romanism is guilty of adultery in her association with world-powers, wherein are those churches less guilty, who, in their general meetings and councils, pass resolutions commending, and use every instrumentality within their power to induce their children to give their life to the support of the world-governments? Did the Roman Church ever do more, except to ask compensation in return? The church that does this, teaches her children to love and serve the world-governments, thereby weaning their affections, diverting their talent, time and energy from the building of the spiritual kingdom and the service of the Heavenly Master, to that of the earthly. “Ye cannot serve two masters.” Did Romanism ever do more for the earthly? Where? When? How? If her alliances and service for hire has been adultery, what has ours without hire or compensation been? Then let us cease to speak of Rome as the mother of harlots, until our own garments are free from the spots of adultery produced by our alliances with and service to the earthly kingdoms.
But to return. The spirit sees the beast carry this base woman. Rev. xvi.: 7. It sees the different kings and kingdoms that arise, “make war with the lamb and the lamb overcome them.” 14th verse. It sees, 16th verse, these kings come to hate the base woman, “make her desolate and naked, and eat her flesh, and burn her with fire.” In other words the false church will finally be destroyed by the kingdoms with which it has formed alliances by which it has been upheld. “For God hath put into their hearts to fulfill his will, and to agree and give their kingdom unto the Beast, until the words of God shall be fulfilled.” Verse 17. The spirit sees that fall of this mighty Babylon. Rev. chapter, 91.11 verse, “the kings of the earth, who have committed fornication and lived deliciously with her,
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“bewail her, and lament for her.” Sees xi, chapter, the purification and perfection of this virtuous woman, the true church, 7th verse, the Lamb’s marriage with her when she hath made herself ready. Sees the battle “arrayed in fine linen, clean and white; for the fine linen is the righteousness of the saints.” The Spirit sees heaven opened. Him that is called faithful and true come forth, 16th verse, “he hath on his thigh a name written, KING OF KINGS AND LORD OF LORDS.” The Spirit sees an angel stand in the sun and cry with a loud voice, saying, “to all the fowls that fly in the midst of heaven, come, and gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. The Spirit sees the resurrection, the final judgment xx, cap. xx, xxi, chap., the New Jerusalem, the happy estate of the blessed, the accursed condition of the damned, the bright glory of the heavenly land, but never sees the least, the lip, of the virtuous woman, the Church, of the true and living God.
D. L.
CHRISTIAN UNION, NO. 2
In obedience to an intimation in our first No., on Christian Union, that it might be well to examine the obligations resting upon the subjects of the government of Jesus Christ to right under the same banner, we will endeavor not only to establish from Scriptures the unity of the church, but also the truth of the proposition, that differences cannot exist among Christians so long as they honor their Lord and Master. Perhaps one of the most fatal errors of the age is exhibited in the presumed right of Christians to be members of different churches. Not long since we were forcibly struck with this string of reasoning by hearing a friendly letter read from a Methodist brother: “I belong to one church; I am to another.” We could but call to mind the expression of Paul; “What hast thou that thou didst not receive?” and ask the question, who gave this Methodist friend the right to be anything not strictly authorized in the New Testament? What right has any Christian man to deny any other Christian fellowship as a brother in Christ?
Possibly we would be profited by a reexamination of the Scriptures touching the unity of the church. Throughout the Old Testament prophecies, the idea of the destruction
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Of all differences, especially between such as profess the name of God, is prominently set forth; as is evident from Zechariah 14:8, 9. “And it shall be in that day, that living waters shall go forth from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be. And the Lord shall be king over all the earth; in that day shall there be one Lord, and his name one.” This passage evidently refers to the Messiah and his reign. In the New Testament, the Savior referring to this identical union, said: “Other sheep I have, which are not of this fold, them also must I bring, and they shall hear my voice, and there shall be one fold and one shepherd.” John 10:16.
Paul, with the same subject before his mind, said to the Gentiles, “That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope and without God in the world. But now, ye who sometimes were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition, having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace. And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby.” Ephesians 2:12-16.
Our Lord prayed to his Father, “Keep through thine own name those whom thou hast given me that they may be one, as we are.” The main points in this prayer is that the disciples might remain one “through the name” of the Father. He said, “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one, as thou, Father, art in me, and I in thee; that they also may be one in us: that the world may believe that thou hast sent me.” John 17:11-21. In this singular chapter, the whole doctrine of Christian union is set forth with a perspicuity and effect that cannot be disputed. Jesus prayed that his disciples then on earth might be one; and secondly, that all who should believe through the words preached by his inspired prophets might also be one, to the end that the world might believe that the Father sent the Son.
Jesus did not pray for all sects to become one, or even the unity of all professing Christians; but he prayed specifically for all who should believe through the words of the Apostles might be one. The condition of union was then simple, but it was effective, belief through the Word of the Spirit, which to accomplish all. Men who believe through different creeds and different interpretations, or any interpretation of the Scriptures cannot be one.
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Let us glance at the effect of this divine procedure in the first age of the church. Three thousand believed through the preaching of Peter on the day of Pentecost, almost three thousand believed through the discourse from Solomon’s porch, and Luke said, “The number of them that believed were of one mind, and one soul.” — Acts 4: 32. No human legislation, or policy in any age, has been able to produce this marvelous unity of mind and soul.
A few years after this central period, Peter was called to use one of the keys committed to him in unlocking the door of faith to the Gentiles. This he accomplished by preaching Christ at the house of Cornelius. His mission was to tell Cornelius “words by which he and his house could be saved.” This day’s labor demonstrated the truth of the proposition, that God had taken down the middle wall of partition from between Jews and Gentiles. Hence he said to the Gentiles, “Ye are no more strangers and foreigners, but fellow citizens with the saints and of the household of God.” We are also informed that, “By one Spirit are we all baptized into one body; whether we be Jews or Gentiles, whether we be bond or free; and have all been made to drink into one Spirit.” — 1 Cor. 12: 13. Paul says again: “For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ.” — Gal. 3: 26-28.
These Scriptures are pretty well translated in the King James Version, and in most versions we have examined, and a faithful translation is the only exposition needed. We are taught in the first verse, that it is the will of the Savior that all his disciples should be one; secondly, we learn that the sole condition of perfect union is laid down through the words of the Apostles; and in the third and last place, we have positive authority for asserting that all, Jews and Gentiles, bond and free, male and female, were one in Christ.
With these Scriptures before us we would respectively ask if it is our province to propose terms of human origin for the unity of Christians? We have nothing new to suggest on this subject. More than forty years since, good and faithful men in this country proclaimed to the world that it is the privilege of all the people of God, to stand together upon the one foundation which God laid in Zion. We are still ready and anxious to fraternize with all Christians in the creed given by the Savior, and we believe that it is practical for the saints to be one even in this day.
If it is the will of heaven that all who fear His name should be one, it is not our province to refuse any one Christian fellowship who loves the Father. We are aware that objectors may be found to this very simple statement of Christian union; but there are many who are not and cannot be.
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THE INCORRUPTIBILITY OF GOD’S INSTITUTIONS
Under the Jewish dispensational corruption and rebellion seldom found their way among the Jewish people, so long as God’s institutions remained unchanged in the simple and pure condition in which God gave them. Whenever designing men wished to turn the hearts of the people away from God and the faithful obedience of His laws, they found it necessary first to change the institutions of God. Hence the change of Israel’s government by judges, to that of a kingdom like the other nations of the earth, was the great source of her sin; after years, the occasion of her sufferings and punishment, ending in her final rejection and dispersion among the nations of the world.
“O Israel, thou hast destroyed thyself; but in me is thy help. I will be thy king; where is any other that may save thee in all thy cities? I gave thee a king in mine anger, and took him away in my wrath.” (Hosea 13:9-11).
Again, when Jeroboam had tented the Jewish nation in rebellion, and wrested both the rule of the house of David, he said, “Now if this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah.” (1 Kings 12:27). In other words, if the people worship at the place of God’s appointment, their heart will turn to the prince of the family consecrated of God to rule over His people. To prevent this, Jeroboam must change the appointments of God. “Whereupon the king took counsel, and made two calves of gold, and said unto the people, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin.” (1 Kings 12:28-30).
For before the people’s heart and affections could be turned from God and His anointed, the simple institution of God must be changed. In the early history of the Church of Christ, we also find that changes from the simplicity of God’s primitive order produced the corruptions in doctrine and practice of the church.
Barnes, chap. xi., sec. 10, in giving the history of the church of the first century says, “The churches, in those early times, were entirely independent, none of them being subject to any foreign jurisdiction, but each governed by its own elders and its own laws; for though the churches founded by the apostles had this particular deference shown to them, that they were consulted in difficult and doubtful cases, yet they had judicial authority, as sort of supreme.”
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over the others.” Nor does there appear in this country, the smallest trace of that association of provincial churches, from which councils and synods derive their origin. It was only in the second century that the custom of holding councils commenced in Greece, whence it spread through the western provinces.
These councils were very unpretending in their claims to their beginnings. In the history of the seventh century, our historian, chap. xl., sec. 2, says, during a great part of this century, the Christian churches were independent with respect to each other; nor were they bound by any association, council, or any other band than that of charity. The churches were in a little state, governed by its own laws. These councils were introduced as a remedy for the political government of Greece.
The councils of which we find the smallest trace before the middle of the seventh century, changed the whole face of the church, and gave it a new form, for by them the ancient privileges of the people were considerably diminished, and the power and authority of the bishops greatly augmented. The humility, indeed, and prudence of these pious prelates, prevented their assuming all at once the power which they had already acquired.
At their first appearance in this recorded council, they acknowledged that they were no other than the delegates of their respective churches, and that they derived their authority from the appointment of their people.
Yet they gradually changed this humble tone, and unhesitatingly extended the limits of their authority, turned their influence into dominion, and their council into laws: and openly asserted, at length, that Christ had commanded them to rule his people according to their relative rights.
From this humble beginning of an assembly of churches claiming no authority, in a short time grew the two hierarchies of the Roman and Greek churches. And from the introduction of these changes, grew the corruptions and assumptions of all the later forms of the Christian religion that now are.
Observations, like revelations, love power and will gradually create thousands or powers.
The country and a half after the establishment of Christianity, no need was felt for any ceremonial institution other than the simple imitation of Christ. During this time the faith and practice of the church was unimpeded. And these were the days of the most successful spread of the Gospel.
But there, or in the midst of indifference, followed, came the opportunity to introduce changes into Heaven’s simple method.
Associations, simple and unpretending in their nature, were introduced. But they were human. Institutions are always subject to corruption, fully that their institutions are incorruptible. Neither Judaism or Christianity has ever been, to a certain extent, corrupted.
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when set forth only through Heaven’s appointments. Other institutions have never been interpolated into the Divine order, but corruption followed swiftly and surely. No human institution can exist without more or less of appropriating to it. God alone was all wise. He knew what was in man. He alone could form an institution adapted to man’s wants and nature, that could subserve the purposes of his religion in this world without the detriment of human inventions. These institutions have been thrust upon the church usually in times of lukewarmness, as substitutes for that self-sacrificing zeal that should ever inspire the Christian heart. The path of safety to God’s children is to be found in a close adherence to God’s appointments, and a diligent use of the instrumentalities that He has approved in His holy word.
D. L.
SPIRITUAL LIFE, NO. 1.
With great pleasure I accept the invitation to write for the readers of the Advocate on the Spiritual Life. To the thoughtful, all kinds of life are of deep and thrilling interest—vegetable life, animal life, intellectual life, and spiritual life, &c.
The uniting principle of the first is Life; of the second, Blood; of the third, Thought; of the fourth, the Holy Spirit. These are the media of communication with God, the source of all life. “In whom we live and move, and have our being.” Receiving or cultivating these is the secret of life; neglecting or abusing these, the cause of death.
The highest order of life with which we are acquainted is the spiritual. This, it is, that restores us to the image and communion of the Father, for “God is Spirit, and those who worship Him must worship Him in spirit and in truth.” It is our glorious privilege to live in a dispensation peculiarly spiritual. The prophet Jeremiah, in reference to the advent of Christianity, as quoted by the Apostle Paul, exclaimed, “Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah, not according to the covenant I made with their fathers.” This is the covenant that I will make with the house of Israel, saith the Lord. I will put my laws into their minds and write them in their hearts.” Christianity differs from the Jew’s religion. Wherein does it differ? In giving a new code of laws and ceremonies, some think. All such should study the contrast as stated and taught by Paul, who was both a Jew and experienced both. Paul, the great expounder of the law, and the “able minister of the new covenant, not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life.” Would He deliver us from one schoolmaster to place us under another? Would He thus subjugate our spirits and give us no other spirit?
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Christians constitute a spiritual building. But let no one suppose that this is a mere nominal distinction, or a generic attribute of all who may have their names enrolled in the church-book. A spiritual building must be composed of “lively stones.” “If any man be in Christ, he is a new creature; old things have passed away.” “Neither circumcision availeth anything, nor uncircumcision, but a new creature.” The development of this new creature, this new life, is the design of the Christian religion. And a simple development of this idea is the ambition of these members. Under this head there is at least four practical questions for our investigation:
- The reality and importance of this new life.
- How to understand spiritual things.
- The evidences of spirituality.
- The means of cultivating the spirit.
It may be thought that the fourth of the Spirit should constitute another division, but I am just simple enough to understand that when a person begins to live the spiritual life, then he is born of the spirit, just as he is born of the flesh when he begins the natural life. Unfortunately, we shall ascertain that this new life is ours; we will not trouble ourselves concerning the hour when, and the spot where, this regeneration commenced, but when will it manifest. What natural man is not practical? Do I live? Is the question—do I live happy, useful, successful to the glory of God?
Brethren, if we wish to understand the Holy Spirit, and the Word of God, and the Kingdom of Heaven, let us not be looking for something very high or very mystical, something unattainable or unserviceable. Have you ever seen the type in grammar or elsewhere look and labor for a great height, and never attain it, because it is simple and necessary?
Let us not be like him. Remember an Apostle has illustrated the Spirit of God by the spirit of a man. On another occasion he says, “The word is nigh thee, even in thy mouth and in thy heart.” And a greater than Paul said, “The Kingdom of God is within you.” Let no one be offended at these intimations. We are not going into spiritual things, but we do want something living—something of power and demonstration.
JACKSON COUNTY, Tenn., March 4th, 1865.
G. A. KUYKENDAHL
The expression, “The kingdom is within you,” is not a mere Christianism, but is a universal principle applicable to men of the world. See Luke xvii: 21.
LOUISVILLE, KY., March 14th, 1866.
Dr. FANNING:—As I am stopping a few days here, I take a moment to write you. How much I would like to go out and spend a few days with you as I go home. But I am double-quick through life, it seems, and can only make a running fight with the great enemy.
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There is my field. This tour through Missouri, Kansas, etc., is one of observations; and I have seen more than I can note here. In Kansas, so far I could learn, there is yet immorality and uncertainty. Many are thinking of changing their houses; many think, and others would if they were able. Still, Jesus has some true friends there.
I was pained to witness the manner of what was called a union prayer meeting in Leavenworth. The prayers were standing up, and otherwise in the true Pharisee style. It really occurred to me that, if pharisaism was the condition of admission into the heavenly Jerusalem, they would be decidedly safe. Their sermons, prayers, and all, were of the same character.
We have a good house there and a respectable congregation, to which Bro. Johnson ministers. Bro. Jackson also preaches there. I was told that some of the teachers in that region were great on pro- gression. Bro. Parlee Buthar, at least, lacks the progressive air to preach reform, where it is not needed.
In St. Louis they have not progressed quite so far; but they stand up to the mark. Bro. H. Haley preached to the first church there, and is still a humble young brother, less the church not-col. The second congregation in St. Louis has no regular preacher. Bro. H. Christopher is there. His book will soon appear if he lives. There too I met the youthful and reliable John Smith. He is just as much meat as ever, and will be, no trouble, as long as there is anything left of him; his peculiarities are manifold. He is ripening and mellowing for the harvest. Now, in his old year, he feels that his race is nearly run. I cannot but remark that he had no care as to the time of his death. He said his only special prayer on this subject was, that while he did live, he might have his mind, and be able to talk for the Savior.
Oh! I felt that it was good to be with him; hearing him tell some scenes in the past, and observing how much he enjoyed it. I called his attention to it while at dinner, remarking that I was getting enough to enjoy talking of past labors, that we all enjoyed his narrations, and that I felt the melancholy that drove me all and diminished this joy gratefully; and then asked him what he thought of our talking over these things in heaven. His eyes kindled up, and he replied, “I think we will.”
I scarcely know how to speak of the old congregation, with which I labored some twenty years ago (at the corner of 9th and Walnut) claims. I held some eight hundred members, but they are not so lively and harmonious. They seem to lack discipline, at least I hear of no confessions or exclusions; still they baptize some occasionally. Bro. H. D. Henderson is their preacher. Their large new house is likely to become old before it is finished. They were
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Help in the basement, however, which is an excellent room, and holds some five or six hundred persons.
The second congregation, which was established whilst I labored here, has an excellent house on the corner of Floyd and Chestnut; it numbers over three hundred, is one of eight, and in apparently good order. The Sunday school is really magnificent. The singing of the children would almost drown the preacher! Perhaps it does. The school numbers about three hundred. A boat two hundred break the lot each Lord’s day in the church, and the house is filled. Bro. T. P. Haley is their preacher, and an excellent one he is. I have heard him readily agree to the belief that England’s hats were the servants, not the rulers of the church. Bro. Haley is greatly beloved, and is doing excellent work.
We are now holding meetings of lights in a hired house, corner of 12th and Green. Twenty have been added, and the prospects are one for more. There are some old members in that neighborhood, and we hope to see a third congregation soon established there. Indeed, the brethren have been conducting a Sunday school there for about a year. They seem much alive to their responsibilities.
Louisville presents today as good a field for missionary labor as could be desired, and if the disciples will do their duty, a great harvest will be the result.
I am sorry to tell you that worldly conformity prevails generally, with us as with others; and there is some reason to fear the spirit of the church among us. I wish you would tell us if you know any Bible authority for standing up to pray for taking a text, for preachers having the care of churches; for wearing “gold, pearls, costly array,” etc.
Affectionately,
G. KENDRICK.
AN EXPLANATION
Bros. F. & L.: I am charged with doing great injury to M. Societies in this and other states. My answer to the charge is, that the advocates of these societies have concluded that they are unauthorized by the New Testament; therefore they should not exist. They ought not only to be injurious but deplored. They have concluded that they rest upon “Expediency,” therefore they are sinful and unnecessary while the congregations exist. The contest is between these societies and congregations. The congregations are of divine appointment; these societies are of human appointment. The one is from God; the other is of man.
While the congregations exist, these societies are as useless as creeds are to govern the church while the Bible exists. These societies are to the churches what creeds are to the Bible; they are substitutes for…
THE GOSPEL ADVOCATE
The churches as councils are substitutes for the Bible. As councils supersede or set aside the Bible so will these societies supersede the congregations. Every individual Christian and every congregation has the same privileges to spread the gospel, but it has been found to work together, the collective power of the church.
I have no authority to put the power or light, or any person who is respected as a gospel who was authorized. I do it before I write. If we are not willing to spread the gospel according to the Bible, we are not fit to spread it in our own way. There are but two ways of speaking; one way is right and the other is wrong. If there is no way to spread the gospel, then I have no trouble.
I know that I am justified in my position by the leading of Jesus Christ in the apostolic churches in the hands of Peter. If those who disagree with injuring these do not like our plan of spreading the gospel, let them tell him so and not between me and them. If the advantages of these will prove that they are authorized by the New Testament, I will retract what I have said against them. Otherwise, I shall maintain my stand against them.
All of which is respectfully submitted to the brethren by your fellow laborer.
J. C.
CO-OPERATION MEETING
We have a communication from brother Goodloe to the same purport as the following, except the propose the first of June. We propose also to refer to brother Samuel, suggesting a later period. We order to refer to our number.
MONTGOMERY, TEXAS, March 18, 1866.
Bro. Fanning & Lemons—You advise the brethren to express themselves as to the time and place of holding a consultation meeting. I will suggest the time and place. Let it be on Thursday before the fifth Lord’s day in April. The brethren here desire it, and will make ample provision for all who will come. Bro. Goodloe requests me to write that the church here is anxious that it be held here. The earlier the better, that the brethren may meet and consult about many things. The fifth Lord’s day is a day on which the brethren generally have an appointment. The brethren from Virginia, Georgia, Alabama, Mississippi, Kentucky, Missouri, etc., will have ample time to make their arrangements to attend. This is a point accessible to nearly all. What say you brethren? You need not wait to hear from all of the brethren. Appoint the meeting and all that can attend will do so. There are many things that now demand our attention.
JOHN A. SIDEBAR
THE GOSPEL ADVOCATE
Murfreesboro, March 1, 1855.
Brethren Editors—As these are days of reconsideration and reflection, it is excusable for me that it should be my duty to call attention to the South more particularly in regard to the advancement of our Master’s Kingdom. We have had the most opportunity of knowing what the brethren have been doing for the last four years, and there has been little harmony and unity of action. There are many places in the South abounding in problems, and where the congregations are diminishing. The interests of the church, and congregations are suffering.
What say the elders and brethren generally? Some meetings have been held in the past with much interest and profit. They might be improved upon, and I would suggest that the brethren would speak out on the subject. I should like to see the meeting held, and I would like to see a good opportunity for the elders to express their views on the subject.
Fraternally,
W. H. GOODLOTT.
Biographical Sketches of Elder William Creath—A Calvinistic Baptist
By His Son, Jacob Creath, Jr.
This sketch is intended to give a brief account of the life and labors of my father, who was born in Montgomery County, Virginia, and his family.
He was born, Jacob Creath, Jr., of Palmyra, Albemarle County, Virginia.
The author of this sketch is a humble servant of the Lord, and I hope that the readers will find it interesting and profitable.
In the first place, the sketch is intended to show the character of the man, his zeal for the glory of God, and his love for the church.
Secondly, I have ready, if ever, to present a pamphlet that throughout breathes a spirit of earnestness and religious fervor.
The character of the author, the people employed, and the great respect manifested for the sacred office of the ministry, stand out in bold relief on every page.
Although William Creath is designated by his son, a Calvinistic preacher, he evidenced most clearly, years before his death, that he had little or no respect for human organizations such as Baptist Associations; and that he was much devoted to the Kingdom of Jesus Christ.
Who knows but this is the true cause of brotherly love?
I am pleased to state that my uncle, Jacob Creath, Sr., Thomas will anxiously look for it.
T. F.
THE GOSPEL ADVOCATE
SPECIAL NOTICE
All communications and remittances of names and money intended for the Gospel Advocate, or for David Lipscomb, should be directed to Nashville, Tenn. All letters and communications for Elder T. Fanning personally, will be directed to him at Franklin College. The sending of lists and communications for the Advocate to Franklin College frequently delays them several weeks. Will correspondents and subscribers please note this?
D. L.
PROSPECTUS OF VOLUME VIII OF THE GOSPEL ADVOCATE
The undersigned propose resuming the publication of “The Gospel Advocate,” as a Weekly Journal, January 1st, 1866.
Our purpose is to maintain the right of Jesus Christ to rule the world, the supremacy of the Sacred Scriptures in all matters spiritual, and to encourage an investigation of every subject connected with the Church of Christ, which we may consider of practical interest. The Kingdom of God is a permanent institution, “The pillar and support of the Truth,” upon a proper appreciation of which, the welfare of the world and the happiness of man depend; her origin, organization, history, labor and mission; her relation to worldly powers, civil, military and religious, and her final triumph, will occupy much of our attention. The education of the world for Christianity, and the training of Christians for immortality, will constitute an important part of our labor.
The work will be published at Nashville, Tennessee, in weekly numbers of sixteen pages, the size of the former Gospel Advocate, neatly folded and stitched, at:
- $2.00 for Single Subscribers.
- $10.00 for Five Subscribers.
- $20.00 for Ten Subscribers, invariably in advance.
We would be pleased to have the cooperation of the brethren generally, and the readers of the Word especially, in circulating the paper. In making remittances, send all sums of $10 and under, in registered letters by mail at our risk, and all sums over $10 by express, or in checks or Post Office draft.
Direct all communications for the Advocate to:
T. F.anning,
D. Lipscomb,
Editors & Publishers, Gospel Advocate,
Nashville, Tenn.