THE GOSPEL ADVOCATE
T. FANNING AND W. LIPSCOMB, Editors
VOL. II.
NASHVILLE, AUGUST, 1856.
NO. 8.
THE CHURCH OF CHRIST – NO. 10.
EVANGELISTS
Although in our various essays relative to the Church, and on “First Principles,” we have made many incidental remarks in regard to Evangelists, we deem the subject of such practical moment that we are disposed to devote at least one article exclusively to it. It is, indeed, not only the most important subject for deliberation, but clear views touching preachers and preaching will enable the candid enquirer after truth to examine other questions with much greater confidence.
We are the more anxious also from the fact that not a few, especially amongst the brethren of the ministry, seem not to see clearly our true position in regard to preachers. Our purpose is to treat the whole subject in a manner that will leave no doubt as to our teaching. We beg permission to suggest very respectfully, that we profess to have discovered no new light on the Scriptures of truth, and especially in reference to the gospel ministry; but we most conscientiously believe that many have erred, and are still disposed to err, on questions connected with it, and therefore we feel that there is a positive necessity for maturely considering the whole matter.
If the denominations and many of the brethren of “This Reformation” inculcate theoretically or practically the truth on this subject, we will be forced to begin all our investigations of sacred literature, ab initio; but if we are right, the evils arising from current views and practices are too enormous for Christian endurance.
Dut to the law and the testimony. If we speak not according to the divine oracles, we hope our brethren in kindness will point out our error. We desire very much indeed a fair understanding with all who fear God, and more especially do we pray.
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that the people who profess to take the Bible alone as their only government, may really and truly see and practise the truth. For the purpose of aiding in bringing the brethren to unity, we are not only willing to write the fullest statement upon every point, but we are also desirous to publish everything they may wish to say, having the least bearing upon any question in reference to which there is any real or apparent disagreement. In union there is strength, and if our forces in the South-west, particularly, cannot act in concert, our efforts must remain feeble, and of course the cause of Christ can but suffer. Will the brethren, and especially our preaching brethren, deal frankly with us? We have no selfish purposes to accomplish, but most devoutly desire the prosperity of Zion. With these prefatory thoughts we submit our teaching, fervently desiring all to read with care, and compare every conclusion with the sacred oracles.
1. THE EXTRA EVANGELIST
The word Evangelist signifies a gospel preacher. There are two classes of Evangelists described in the New Testament—extraordinary and ordinary. An extraordinary Evangelist was an inspired man, as Peter, Paul, John, &c. They were not to study or premeditate either the matter or manner of their discourses. They were ministers to whom the Lord promised to be “mouth and wisdom,” and who, in the language of Paul, “brought forth glad tidings of good things.” These were the ambassadors of Christ, and “earthen vessels” in which dwelt all the treasures of knowledge and wisdom designed for the redemption of man. Through these agents the Lord Jesus gave the will of the Father, perfected the Christian ministry, revealed “all things that pertain to life and godliness,” and the vision closed, miraculous displays ceased, the testimony was bound up, and consequently, since the death of the beloved John, no additions, changes, or emendations have been made to the law of the Spirit, and as there has been no occasion for an extraordinary Evangelist, no inspired man has been found, and no one can exist whilst the Lord sustains the truth of the Christian religion.
Were another messenger to descend from heaven, or were another gospel preached, we could no longer respect Jesus of Nazareth—or his appointments. Hence the utter and hopeless infidelity of all who are seeking for new lights, and are professing progressive developments in the science of religion.
Ordinary Evangelists were “faithful men,” to whom the Apostles committed the revelations with which they alone were favored.
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were to “study” the word of life to enable them to teach the lost. From the close of the first century to the present, all that men have known of God, the resurrection, the judgment and eternity, they have learned by patient research, and during the existence, we repeat, of the present dispensation, we must necessarily look through the Apostles and extraordinary Evangelists to Christ and to God for all light.
2. THE CALL TO THE MINISTRY
Special messengers were needed for the perfection of the Christian institution, and as they were wanted, the Lord specially called them. Hence all the Apostles were called. Peter was called to go to the house of Cornelius, Paul was called to go to the Gentiles, and Philip was called to go down to Samaria. This call was no matter of imbewm or doubt, but calls—divine calls—were always in word. Hence the Spirit “said” to Peter, “go” with the messengers, and Philip was directed to “join himself to the chariot.” The angel said, “Come over into Macedonia and help us.” But after the completion of the Christian system, no special or extraordinary messenger has been needed, and hence there has been no special call.
All, however, who enter the body of Christ are required to labor according to the ability of each, and hence the demands of Christianity are equivalent to a call for all the saints to exert their influence to spread the truth of God. Such as suppose there is no requirement resting upon them, have poor conceptions of Christ’s government. In a very short time after the planting of a Church, if the members are taught to exercise these gifts, it will be seen that some are qualified to perform one part of the service and others are better fitted for other departments.
Some can exhort, some can teach, and others are capable of overlooking the flock. Whenever the different members give demonstrable evidence of usefulness in the different departments, the Spirit substantially says, “Separate the members to their various labor.” With this view not only are some, in the language of Paul, made “overseers by the Spirit,” but they are also made exhorters and preachers by the Spirit.
Our conclusion then is, that the Spirit calls not specially, but generally, yet the call is as binding upon us to act well our part as if he were to call us each by name to our different departments of labor. It is the duty of the Church to call all her members into active exercise, and to see that each labors in his proper department; but no man should be consecrated to a work, who has not given practical evidence.
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of ability to discharge the duties with credit to himself and honor to the Church.
THE EDUCATION OF PREACHERS
There is perhaps no subject connected with the Christian institution in regard to which men differ more widely than ministerial education, and in our investigations of the matter we shall take the liberty of noticing some views which we think most detrimental to the cause of Christ. In fashionable circles, a kind of light theological literature is preached with the best success. A class of men who fear not God, and who generally believe not his word, are the preachers. In the days of the Apostles, the ministers of Satan were transformed into messengers of light; and it is most singular that about two-thirds of the popular clergy in Germany at this hour regard the sacred oracles as mere myths—representations of false facts. In England, perhaps most of the truly attractive clergy not only doubt the truth of the Bible, but preach a kind of philosophical skepticism; and in the United States many manifest much more confidence in their own peculiar views of expediency and powers of system-making than in preaching the word of life.
Unitarians, Universalists, modern Spiritualists, intuitive theologians, new-light seekers and speculatists, universally profess not to believe the written oracles as the highest religious authority. Hence they rely not for success upon a preached gospel, and of course they must possess a varied and popular learning for which their adoring auditors will pay the best price. The consequence is, the flowers of Shakespeare, Bulwer, Milton, Young, with the more recent novelties, are retailed for gold under the sacred garb of religious teaching. If we mistake not, many Christians, or such at least as profess the Christian name, are disposed to join with the parties in acquiring this kind of “theological education.” The consequence is, we have in our country many seminaries styled “Divinity Schools.” Into these institutions no doubt many pious men are received, but from the character of most of the preachers made, we suppose young men are matriculated and pass through the course without a serious thought upon the high and holy responsibilities of a minister of the word.
On this subject we find some sage declarations in the April number of the London Quarterly for 1856, in an editorial connected with the Haldanes, which we suppose may interest our readers. It seemed to be the ambition of Robert Haldane, to spend a large estate in combating the “Protestant infidelity” of Europe. Though unlearned in the languages and popular literature, he courageously attacked the theological semi-
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The reviewer says, “The Socinian professors of Geneva were shallow and flippant Sciolists, utterly unacquainted with Scripture exegesis, and ignorant of the plainest statements in the Bible.” Mr. Monad, a student of theology, says, “During the four years I attended the theological teachers of Geneva, I did not, as part of my studies, read one single chapter of the word of God, except a few psalms and chapters to study Hebrew, and I did not receive one single lesson of exegesis of the Old or New Testaments.” This may serve as a specimen of what the world is pleased to call theological education.
But our space admonishes us not to pursue this vein of thought. A truly useful theological education is easily defined. The gospel minister should:
- Be able to read and speak English.
- He should know what is written in the Bible.
- He should be in earnest in telling the truth.
These qualifications will make a successful minister of the gospel. While circumstances permit, we are in favor of preachers learning all science and all the languages. But languages and science are more important in affording their possessor independence than otherwise. The best preachers in the world depended not upon human learning, but the teaching of the Spirit, for success. Indeed, we never knew a preacher through whose discourses a rich vein of literature ran, that the word of God was not obscured in exact ratio of the exuberance of the learning. The gospel needs no embellishment, and therefore the more plainly and forcibly the words are spoken, the better. We may be told that preachers should have much school learning in order to be qualified to entertain educated and refined assemblies.
This intimation suggests the necessity of defining our position at once regarding ministerial education. The Church of God is the only authoritative theological school on earth; and it is the only one which Christians can consistently encourage. We are more than willing that young men should have the best means of improvement in school education; and we have during our whole life in the ministry also encouraged preachers deficient in the learning of this world, by all means to avail themselves of every advantage in their power. Indeed, after we had devoted several years to preaching the gospel, we took a full college course, and have had no cause to regret it. Still, we maintain that important learning is obtained in the Church, and if we are correct, each Church of the Lord Jesus Christ is a seminary for instructing the…
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Members in the various departments of labor they are to perform, and if we as a people would be successful advocates of the Christian religion, we must rely upon the learning, wisdom and goodness of the Church for the world’s conversion.
Before dismissing this branch of our subject, we wish to suggest very respectfully, that the most of our misfortunes in Churches have arisen from the criminal incompetency of the preachers. Men who knew not God, and loved not his Church, have flattered the unsuspecting till they have gained a position so elevated that their fall could but crush the cause.
There are several classes of these uneducated preachers. The first is composed of the light-hearted, though popular preachers, who sell their pulpit exercises to the highest bidder; and the second, of the indolent who prefer preaching to honest industry; of the ignorant and ambitious, whose highest aspiration consists in abusing their superiors; and of the ill-natured and self-conceited, who preach themselves, to flatter their own vanity.
The genuine ministers of the word are all educated in the same school, and whether learned or unlearned in the world’s view, they speak the same thing; and indeed there is not a discordant note throughout their ranks. It is the glory of the Church that she brings down the high and exalts the humble. We take this occasion to boast of having heard men from the old world and the best parts of the new—black, white, old and young, rich and poor, educated and uneducated—and we most solemnly declare that we know of no people on earth so uniform in their matter and manner of preaching, as the disciples of Christ.
We sincerely believe we never heard a preacher superior to Alexander Campbell, and yet we know several sons of African descent even in Tennessee, who understand the truth as clearly, love it as dearly, and preach it as plainly as he. This is owing to the fact that our theological school is the same. “Jerusalem alone is the mother of us all;” and hence we have but one gospel to preach.
THE ORDINATON OF EVANGELISTS
The Church at Antioch consecrated Paul and Barnabas to the work for which the Spirit called them through her prophets and teachers. Acts 13, 1. “As they ministered to the Lord and fasted, the Holy Spirit said, separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands upon them, they sent them away.”
Timothy was commanded to “Neglect not the gift, that was in him, which was given him by prophecy with the laying on the hands of the…
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“presbytery,” and from the fact that Paul exhorts him to “Stir up the gift of God; which is in thee by the putting on of my hands,” it is clear Paul constituted a part of the presbytery. From this teaching it is obvious that the congregation not only has the training and education of the preachers in charge, but it is her peculiar province, when men give practical demonstration of preaching talent, to separate them for the work to which the Holy Spirit calls them.
The modern idea of preachers ordaining preachers is wholly unauthorized; and the plan usually adopted of calling ministers to perform the work of the Church, by one preaching the ordination sermon, another giving the charge, a third making a prayer for the occasion, and a fourth presenting a Bible, is a consummate farce of all that is sacred. Surely it is time for Christians to examine the Scriptures on this matter. The word of God will enable us to adopt the same practice.
6. THE WORK OF THE EVANGELIST
His first service is to preach the gospel to sinners; his second is to plant Churches by taking the confession of the taught, attending to their baptism, and congregating them as brethren; the third step is to teach the converts; the fourth is to set in order the Churches; the fifth is to ordain elders, or experienced members in all the Churches, to the bishop’s office; and the sixth is to supervise all the congregations of the Lord. In their teaching and supervision of the Churches, the preachers are to see that no one shall be permitted to teach any doctrine save that of the Apostles.
The practice of teaching and baptizing the people, without congregating them and helping them to keep house till they not only learn to serve God, but also learn to love the service, has been productive of immense evil amongst us. From the nature and extent of the work of Evangelists, it must appear that the office is the most important by far; that preachers should be wise and good men; and also that they must have the constant help and cooperation of the brethren, to be successful.
We would be pleased to elaborate the points stated under this head, but we must wait for a more favorable season; and in the meantime we most earnestly request our brethren to scrutinize all our propositions.
We cannot, however, forbear suggesting that if our teaching is sound, the modern idea of preachers, young and old, seeking pastorates which tend so powerfully to prostrate the spiritual energies of the Churches, is foreign to the Scriptures of truth. Evangelists, although they ordain the bishops, or overseers of the respective…
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Churches, they cannot assume the bishop’s office, or perform the pastor’s service in the Churches, and still remain Evangelists, unless it can be shown that Evangelists and Bishops are identical in office and labor.
6. REWARD OF EVANGELISTS
In the present number we feel no disposition to examine the practice of gospel ministers taking salaries for performing pastoral service in the congregations. To be sure we are much opposed to the whole plan, and believe it will destroy, in an incredibly short time, any congregation on earth; but we are aware that many of our brethren are opposed to our views on this point, and we are not disposed at present to do more than respectfully suggest our convictions of truth, and leave the results to time. We entertain, however, an abiding confidence that, so soon as we understand one another, all will speak the same thing.
The Churches that send out Evangelists are to see, as far as possible, to their comfort and to the support of their families. There are at least two considerations in determining the support of Evangelists.
- The size and wants of the family should exert an influence on the Church, and especially upon the officers of the congregation, whose business it is to attend to such matters;
- The brethren should be much influenced by the character and amount of service performed by the preachers.
Wherever the Evangelists labor, the brethren are bound to promptly do their duty towards them. This should be the serious study of the respective congregations and members, as circumstances may require their action. It will be observed this plan entirely precludes the idea of raising salaries the first of the year for preachers, and before it can be known where they should labor, what they can do, or indeed if their services can be of any value, by subscribing the amount the first of January that we will give for the cause of religion. This system, it must be seen, interferes very seriously with the constant encouragement of benevolent feelings in our hearts, and we conscientiously believe it is a cause, and perhaps the chief reason, that so many of our preachers are driven from the field for want of bread for their families, or a decent support for themselves.
But we are not complaining. Our effort is to encourage the brethren to adopt a better system, and to endeavor to call forth a hundred well sustained Evangelists, where we have one at present. We believe the brethren are disposed to do justice at least on this subject, and all.
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that is wanting is time, with patience and a little more grace, to determine upon the proper course. We are sorry to think we have had evidence that some of our ministers are displeased with our plain teaching on this subject, but we will have a better understanding. Our self-sacrificing and devoted ministers must be sustained on earth, and for their labor in this world of poverty and sin, the Lord will enable them to “shine as the stars” when they shall have finished their work on earth.
T. F.
VISIT TO MURFREESBORO, SHELBYVILLE, LEBANON, AND ALEXANDRIA
With the hope that we may be able to make some important practical suggestions, we desire to mention some very pleasant Christian visits made to Churches in the month of July.
On Friday, the 11th, with our sister and wife, we journeyed to Murfreesboro, and in the evening preached to a very orderly congregation. There has been a small Church in this place for more than twenty years, but it is yet considered feeble. Our judgment, however, is that the brethren in the town and country round about are much stronger really than they appear to be. If they could be satisfied that they are fully competent to “admonish one another” and “so to let their light shine before others, that they seeing their good works, might be constrained to glorify our Father who is in heaven,” there is no telling the good influence which they might exert. In Rutherford, some three or four of the finest “stump orators” of the country are members of the Church, and might be very good, useful, and great men, if they would but give themselves to the ministry of the word.
There are two things at least which the brethren must do in Murfreesboro, if they would prosper or enjoy, as is their privilege, the blessings of Christ. They must first take courage to do their own religious service; and secondly, they should secure a neat and commodious house, at a suitable point for meeting. Could we be induced to believe the brethren will ever attempt to make a serious effort in these particulars, we would take much pleasure in offering our assistance. What will the disciples of Murfreesboro and Rutherford county say?
Saturday morning, the 12th, we took the railroad to Shelbyville, which place we reached at dinner, but could find no brethren till we had secured a house, engaged a sexton, and given notice that we desired to preach to the people. Late in the afternoon we found a few…
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kind brethren, with whom we spent Lord’s day very pleasantly. We delivered four discourses to small, but most attentive audiences, and from prospects we were inclined to believe, by a proper effort, the beloved disciples could be greatly revived; and, indeed, that it would not require a long period to build up a Church.
The condition of the Church in Shelbyville offers but another mournful example of exceeding languor, in consequence of failing to meet and keep the ordinances of the Lord’s house. More sincere and kind-hearted brothers and sisters cannot be found, but they attend not to the worship, and the light is well nigh out. Will matters always remain thus? If the few disciples in Shelbyville will make the effort in the proper direction—not in raising money again to pay some incompetent preacher to perform their work for them—but in letting their light shine as a happy hand of disciples, the Lord will soon send them artillery to take the town.
On Friday, July the 18th, we visited Lebanon, in Wilson county, and delivered a discourse at night to a very good audience in the Baptist meeting house, upon the “Key to the Bible.” On Saturday, the 19th, we journeyed to Alexandria, in DeKalb county, and met with Brethren J. J. Trott and J. L. Sewell. At 11 A.M., we delivered a discourse upon “The mission of the Church,” and whilst we were more than gratified that the disciples were generally pleased, we felt that there was cause of sincere regret that our brethren, O. D. Williams and Elder Sewell, were not hearty in some of our teaching regarding Christian responsibility. We are sorry to think that from an over-sensitiveness in regard to our opposition to “salaried pastors,” our teaching is not understood.
The brethren seem to entertain the idea that we are opposed to preachers having a suitable support. We candidly believe that the current system is calculated to foster envious feelings amongst preachers, and to starve from the gospel field the best men amongst us. We believe that Churches able to perform their own service are the only bodies on earth fully competent to sustain men in bearing the glad tidings to others. If our preaching brethren will re-examine the whole subject of Church organization and cooperation, we shall hope for the best results.
We regretted to hear one of the brethren assert that the system requiring the members of the Church to perform their own labor, as “kings and priests,” had been tried and had failed; and we were much mortified to hear him assert that the Nashville Church split on this rock. We declare with all the premises fresh in our memory, that while the members of the Church in Nashville kept the ordinances,
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Never did a more happy people live, and but seldom has a congregation given stronger evidence of prosperity. In the month of May, 1836, the brethren consented to hire a cunning pastor to take charge of the innocent and happy flock, and never has the Church seen a day’s Christian prosperity since. We know what we say, and whereof we affirm. The last pastor only finished the work of destruction commenced by others.
Saturday evening, the 19th, we returned to Lebanon, and remained till Monday. We delivered in the time five discourses, baptized one, and feasted with the beloved disciples on Lord’s day, and returned home deeply impressed with the conviction that if the brethren of Lebanon and vicinity will but summon up the moral courage to honor the Lord as a worshipping assembly, there will be but little trouble in greatly increasing the numbers of the faithful. We are heartily opposed to calling any people a Church, who do not, in their families, in the public assemblies, and in all suitable places manifest the proper zeal for the Lord, and the deep Christian devotion which so eminently characterized the saints of God. It is with the few disciples at Lebanon to say whether the cause shall prosper in that place, or time must seek other agents to carry forward the work of the Master. Everything depends upon the resolution which they may form. Should they consent to keep house for the Lord, they will become pious men, prove ornaments to the cause, and shine in the courts above; but should they conclude otherwise, indifference will gain the ascendancy, Satan will soon assert his rights, and the cause must be trusted to others. But we know the disciples love the truth, and we shall not cease to pray them to live for God.
T. F.
THE CHRISTIAN CHARACTER
The character of the truly devoted Christian, as exhibited in his daily walk and conversation, is one of the most interesting themes contemplated by the lovers of moral worth. There is something about it so gentle, so lovely, and so pure as to attract admiration, win respect, and enforce its claims in any circumstances.
The Christian character—not those gaudy, or mere floating baubles so often assumed and boasted of among men—but that developed from a knowledge and practice of the Christian scriptures, is like the combination in one being of all the Christian graces—fidelity, meekness, and clarity; and it is the consummation of the design of the Almighty, when he…
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Placed the means of its attainment at the disposal of man. All the beauties that can enter man’s nature, adorn his mind, or ennoble his soul, shine forth in the character of the true disciple of the meek and lowly Jesus. There really seems a divinity—a guarding Angel directing and presiding over his being manifest to those around him; for let the man of God but enter a wicked assembly as he passes down the street, and the half uttered oath is smothered, the blasphemous tongue is palsied, and the low jester is dumb, as if by instinct; they recognize the power of moral worth, and hence must cower before its approach.
At such times a judiciously spoken word may cause one wanderer in the wilds of pleasure to turn an enquiring eye into the dark future, and commune in spirit with the thought that eternity awaits him, while he has been neglecting the God that made him, and despising the time, the blessing and inducements to godly actions, which if embraced, will result in the reward of a blissful immortality. Such is the weight, power and influence of the refined Christian character, that it leaves its divine impress upon the mind; and were it not for the deplorable fact that there exists among men so many kinds of character, destitute of godliness, styled Christian, there would be more piety, more harmony and more devotion than now exist among the children of men.
Those untensioned strings—those mere formalists and approvers—those noble resolvers and only beginners—those theorists and non-practicers, and those backsliders who form so large a portion of Christendom, have made more infidels—furnished the strongest arguments against Christianity and robbed God the Father of more honor and glory than the combined powers of all other men. True Christianity does not consist of an assumed appearance of piety, set forth in long faces, unwonted soberness and a contemptuous curl of the lip at that which is distasteful to us individually; but it is composed of little things; such as “to weep with those who weep, and rejoice with those who rejoice,” to administer to the necessities of saints and sinners; and to go about doing good as opportunity opens the way.
To set forth the gospel in sublime language is not sufficient, to discourse learnedly and eloquently on its adaptation to the wants of man; to exhibit its elevating, renovating and efficacious powers—though necessary, edifying and instructive—is not all that is to be done. No; verily no. It must be heartily embraced, zealously adhered.
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to, and eloquently advocated by a life conformed to and moulded by its divine precepts. Hence Christianity is a personal matter; there can be no sponsors—no representatives—no second or third person acting for another in forming the Christian character—in obeying “from the heart that form of doctrine” which is the “death, burial and resurrection” of the Lord Jesus—in “working out” “salvation with fear and trembling”—in wielding “the sword of the Spirit,” and adorning that life dedicated to the service of the Lord of hosts.
Christianity has for its objects the purification of the soul—the fitting of the immortal spirit of man for the presence of its Maker; and the glorification of God the Father. Hence to “pray unceasing”—to assemble on the Lord’s day and celebrate his love—to search the scriptures—and especially, “to bring up children in the nurture and admonition of the Lord” by family worship—though each of these is a little matter—were not enjoined without good reason by the Messengers of heaven.
For these constitute the happiness of the Christian, and make him “an heir of God and a joint heir with Christ his elder brother and advocate with the Father.”
To go to church and unite in prayer—to sing praises and partake of the emblems of the Savior’s broken body—to cast the mite into the treasury of the Lord—to listen attentively to the reading of and remarks on the scriptures—and to note the text, is but the evidence, the public exhibition, of a Christian devoted to the cause he has espoused; but these, though forming an absolute part of a Christian’s duty, alone are not sufficient, any more than “faith alone,” to save the soul. There is a private duty to perform—a feeling to cultivate—a conscience to instruct in the lessons of wisdom and truth—and a soul to purify and exalt at the altar of prayer. At home, from the closet and domestic circle, sweet incense of the heart must arise to the Great Deliverer of souls, to render outward public acts available in the great day of reckoning—to have a “name written in the Lamb’s book of Life”—and to be counted a gem worthy a place in the casket of heaven when the Lord shall come to make up his jewels,” and with them adorn the mansion of the skies.
C. H.
Woodville, Miss.
God has not authorized man to suppress any part of what he has revealed; and it is an impious presumption even to enquire into the expediency of such a procedure.
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THE FRUITS OF THE SPIRIT
The clear intimation of the Scriptures is that all men are led either by the flesh or the Spirit. The guidance of one leads man to wickedness, corruption, infamy, and everlasting destruction. The other to glory, honor, peace, and life eternal. There can be no mistake with us in determining by which we are guided. The spirit of the gospel is as distinct from the will of the flesh, as noonday from midnight gloom.
“By their fruits you shall know them,” says our blessed Savior. Vain and empty professions, without a genuine faithful determination of the whole man to God, are wicked and worthless. In Christ Jesus we are new creatures, with hearts renewed, quickened, and made alive “by the word of God, which liveth and abideth forever.”
Being born of God, and having purified our souls in obeying the truth, every purpose to follow the flesh is quickly cut short, and we permit sin not to dwell in us. Guided by the Spirit of Christ, we manifest the fruits of that Spirit. These the Apostle most distinctly sets forth to the Galatians (v. 22, 23):
“But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law.”
When any people, in the fear of God, and in honor of the authority of Christ, are endeavoring to produce these fruits, as sure as there is truth in the word of Heaven they are the people of God, beloved and accepted of him.
It is a most ruinous notion that people can be in the body of Christ without manifesting a single fruit of the gospel; that they can day after day and week after week live in utter indifference to their solemn vows of consecration to God. If Christianity does not make us a better people, there is no use in it. There is no hope of heaven for us except upon an upright, faithful, and patient devotion to the things of God.
It is in fact the great matter of this age—to induce men and women who profess to believe the gospel to live the gospel—to bring forth, not on stated occasions or in times of much feeling, but through seasons of outward coldness and depression, the fruits of peace and righteousness.
The grace of God manifested in Christ Jesus is the source of all our strength, confidence, joy, hope, and love. Trusting in Him as our Savior, and daily toiling with unceasing vigilance for the cause of our Master, the fruits of the Spirit manifest themselves in all the words and acts of our lives. We love Him who has so richly loved us, and we love His people for His sake.
We have joy in our Christian life.
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Springing from our acceptance with God, and our hope of eternal life. Peace dwells in our hearts, we being reconciled to God through the obedience of the gospel. We are forbearin’ toward our fellow creatures of earth, knowing that without the mercy of Heaven we were altogether hopeless and miserable. An earnest, sincere goodness exhibits itself in all our relations with our fellow beings; faithfulness to God and man, meekness in our tempers, and temperance in curbing every unlawful desire, and in following in the footsteps of our Heavenly Exemplar.
Thus living, young and old become an intelligent, earnest, and Godly people, ready at all times with deeds of true kindness and gentle and fitly-spoken words, to commend to all the wisdom and benevolence of the glorious mission of the gospel.
But if on the contrary we serve the flesh, we will reap its rewards. Whatsoever a man soweth, that shall he reap. He that sows to the flesh, shall of the flesh reap corruption; but he that sows to the Spirit, shall of the Spirit reap life everlasting. We cannot serve two masters, my brethren. The honors, the wealth, and distinction of this world are not the things of God. And in setting our affections upon these things, the sure hope of a better life takes its flight forever. It is a vain delusion to hope for glorious rewards of a Christian life, upon the hollow pretext that we are nominally members of a Church. Jesus has promised to reward men upon no such condition.
The heavenly welcome, “Come ye blessed of my Father,” will be to those only who have brought the fruits of the gospel and manifested the works of Christian love. “I was a hungered and ye gave me meat, I was thirsty and ye gave me drink, I was a stranger and ye took me in, naked and ye clothed me, I was sick and ye visited me, I was in prison and ye came unto me.” For these acts done in obedience to the law of love in Christ Jesus, the faithful servant of God will be permitted to inherit the kingdom prepared for them from the foundation of the world.
W. L.
GOOD HINTS
There are many subjects which may be better examined by simply pointing attention to them, than by lengthy arguments. We take the liberty to give a few extracts from a Kentucky correspondent, which may perchance awaken an interest on some important practical questions.
He says:
“I cannot sympathise with the mock charity in some of our religious…”
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Follow out their teachings, and revealed religion would be obliterated from the world. Will not my Bro. F. feel it to be within the bounds of Christian prudence to review the report of the last Kentucky annual meeting, with the pastoral sermon connected therewith, and endorsed by the religion of the State?
In reply, we would say that we desire to find no fault with our Kentucky brethren, but we do not well see how we can avoid opposing their “wise scheme” of doing good.
Again, our correspondent says:
“We move in Kentucky with a steady step towards a hierarchy as unscriptural as that of Rome or England, and the preachers who seek to make themselves the Church, appear to think all is well. It seems some are endeavoring to degrade the Church into all auxiliary to the more than foolish societies of our age and country. The report of the meeting at Franklin is a good thing; but some who attended have made the impression it was not very heartily adopted, and that Bro. Fanning was signally rebuked for offering a resolution in opposition to the religion of secret societies.”
During the concluding deliberations at Franklin, we never saw brethren more cordial in their agreements, and as to Bro. Fanning’s rebuke, we heard nothing. He altered no resolution against Masonic, Odd-Fellowship, or Know Nothing religion. It is true that, however useful these associations may be to the world, we have never seen the propriety of Christians having anything to do with them. Connection with any one of them is a clear admission that the Church cannot best employ our time, talents, and means of benefitting our fellow mortals of earth.
But we repeat, as institutions of the world we have not a word to say against them, while at least they occupy their true position.
Our correspondent on this point remarks:
“Had you opposed these moral societies as auxiliary to the Church, I should have loved you yet more for your work’s sake. I hesitate not to say that every cent of money expended, hour of time given, and all the talents and energy directed to advancing these institutions, contribute very much to dishonor the institutions of the Savior, and to degrade Him before the world.”
Whilst we desire no controversy on these matters, we think it proper to let the reader know something of the views of very wise and good men, regarding the points introduced by our fellow servant in the bonds of truth.
T. F.
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THE DUTY OF THE CHURCHES
PUNCI’EON CAMP, TENN., July 4, 1856.
DEAR BRETHREN; FANNING AND LISCOMB—I send you a short extract from a work in my possession, which I hope you will publish:
“A missionary church would encourage the itinerating missions of its pastor, by showing to him that the members can derive profit from religious ordinances in his absence, by cheering his fatigues with their smiles, and supporting his hopes with their public prayers. Our churches are at present in a very different attitude. So much is expected of the minister on the Lord’s day, that he cannot take bread to the hungry in a neighboring hamlet; and his absence from the religious services of the week produces either the grief of his disappointment, or the frown of discontent. A missionary pastor will find that the dissatisfaction of his own flock will be the most harassing obstacle to all his attempts to gather those who are as sheep without a shepherd. He will feel the force, and the keenness too, of the warning of our Savior, that in the propagation of his interest, a minister’s foes shall be they of his own pastoral household. This smothers and quenches a missionary spirit in the church, even while it presents to the attention of the world a splendid pile of missionary collections. He that hath an ear let him hear what the Spirit saith unto a church professing to be apostolic. “Remember, therefore, from whence thou art fallen, and repent and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place except thou repent.”
THE CHURCHES OF THE “CURRENT REFORMATION.”
P. S. The churches of the “Current Reformation” used to send out their pastors and evangelists to preach the word, and churches then sprang up almost as by magic. Preachers were reared up, who, in a short time, were able to teach others the way of life; but now, the churches are not sustaining the laborer anywhere, except at their own places of worship. Therefore the bread of life is not taken to the hungry and dying multitudes. “My people are destroyed for lack of knowledge;” and again, “Therefore my people are gone into captivity because they have no knowledge, and their honorable men are famished, and their multitude dried up with thirst.”
E. DAW.
We invite especial attention to the foregoing suggestions. The churches, instead of struggling for popular pastors to make and keep them respectable with the world, should be continually “sounding out” the truth to the sinful sons and daughters of earth. This is the labor.
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of the gospel minister. Our continual prayer to Heaven is that the brethren may study and correctly understand this subject. There is no philosophy in the ways of God, and therefore we are not to act as may seem good in our own eyes, but as the Lord may see proper to direct.
T. F.
WHY DO MEN DIFFER IN RELIGIOUS TEACHING?
Two or three very kind brethren have written to us, expressing much opposition to some of our statements regarding “salaries,” “hirelings,” “proa’y-worship,” etc.; others have told us that some of the brethren are “deeply mortified” at our teaching, and no doubt there are others still opposing, who do not feel disposed candidly to specify their grievances.
We have reviewed the whole matter again and again, and we see no cause to change what we have written. The brethren who are not cordially co-operating with us surely do not understand us.
Really, but two objections have been urged against us. First, it is feared our opposition to what we are divinely authorized to call the “hireling system” will lessen the amounts now paid to our servants in the field. We oppose the system because we believe it will effectually starve the teachers bodily, and the people spiritually. But this is the tender point. Secondly, we have been told by some of the brethren who employ monthly preachers to call the flock together, that they do not feel that they are bringing others to worship God for them. This doubtless is true. The brethren do not feel that they are “getting out their worship to the lowest bidder;” neither do Romanists or Protestants; still the tendencies, in our mind, are all in that direction. If we err it is of the head. The heart is sincere.
But we must take a glimpse at the other side of the picture. One of the most reliable teachers in the Southwest wrote under date of July 17:
“Dear Bro. F.-I am delighted with the Gospel Advocate. It is certainly the best paper we have amongst us. The essays on First Principles and the Church of Christ, I think richly worth the subscription price, and have done more for the cause we plead than all that has been written for fifteen years. Just enough has also been said upon the infidelity of Spiritualism, and not a word too much.
J. H. D.
Our readers will pardon us for this apparent boasting. We rejoice to know that we are directing our forces aright, and we are happy under the reflection that most of the brethren are with us, heart and soul, and we fear not that all Christians will soon be with us.
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But we have not answered the question, “Why do honest men differ?”
We answer, because other besides the influence of the word exert a power over us.
We are generally blinded by adopting practices in obedience to our philosophical cogitations, but whilst we look to the word and to God we have no difficulty in deciding what is best. Christianity corresponds with no man’s wisdom.
T. F.
THE CHRISTIAN’S TRUST
The great principle of the Christian life is trust in God, through Jesus His Anointed Son.
There is no such thing as living the Christian life without trust in God. The very foundation of all our joy, love, and strength, is that we rely upon God. He sent His Son to die for us, not because we had power or ability to save ourselves, but because we had it not. If there had been strength in man, he would have needed no help from above. But being a poor, destitute, and utterly helpless being, Christ came as a Deliverer. For him He suffered the bitterest and deepest sorrows of morality, and being made perfect through suffering, ascended to heaven and offered Himself as a sacrifice for our sins. Now exalted by His Father as both Priest and King, to Him every knee in heaven and on earth, and under the earth, must bow, and every tongue must confess that He is Lord, to the glory of God the Father.
Being made partakers of His grace through adoption into the family of God, all our strength to master the trials and sorrows of this life, and all our hope of that better life promised in the gospel, are by firm and unshaken trust in Christ as the Son of God. The faith of the gospel is trust in Him, the great personal fact of the gospel. To talk of believing in Christ without trusting Him, is the sheerest mockery and deception; and a deception, too, which daily leads myriads of our fellow-beings to destruction.
All our hope is from trust in Jesus as our Savior. Without confidence that He is both able and willing to bring us from the grave “by His Spirit that dwelleth in us,” we are utterly hopeless, and “of all men most miserable.” The hope which is set before us—the sure and steadfast anchor of the soul—we lay hold upon through trust in our risen and ascended Lord. Finally, He is the source of all our love. His life of sacrifice, of self-denial, suffering, and death, was all a manifestation of His love for us. Unregenerate man knows no such love. The best precepts of
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The wisest men of earth are cold, lifeless, calculating selfishness, compared with the ceaseless streams of living love gushing forth in every act and word of our blessed Redeemer. Oh, what a fount of undying freshness and gladness to the weary pilgrim’s heart! By it we are strengthened to “endure hardness as good soldiers of Jesus Christ”—to bless them that persecute us—to feed our enemy when he hungers, and to give him drink when he thirsts—to be forbearing, long suffering, gentle, patient, good, tender-hearted, and to be ready at all times to administer relief to our erring and sorrowing fellow-beings of this earth. To think of such pure and disinterested love being the outgrowth or development of poor, wayward, selfish humanity, is an infidelity of the vilest cast the world ever saw. Christ Jesus is the centre and source of all. “Love is of God,” says John, “and he that loveth is born of God.” God first loved us, and we ought to love Him and to love one another. Such is the motive presented, and such the requirement made of us. Jesus Christ stands forth, then, the only object of Christian confidence—the centre of all our faith, our hope, and our love. O let us delight in Him, and in His laws. He is worthy of all our faith, hope and love.
W. L.
TERMS OF THE GOSPEL ADVOCATE
Our paper has been published more than a year without a single allusion to money. From the fact that we had seen so many disastrous results to papers from the “credit system,” we determined to “keep no books,” but send the Advocate to such as paid, and those who are not able to pay. The plan differing so far from other periodicals, many brethren who wished to read the work rejected to send the money, and of course received not the numbers. Some few were displeased because we stopped their paper, but brethren, by another year we will better understand each other, and we feel encouraged to believe that all thinking men who want the paper will approve of our course.
We have reason to be most thankful for our most excellent success. We thank God also to know that the work has not only been favorably received by the pious, but has in fact contributed to rouse a church-interest in some sections not before manifest, or even anticipated. From every indication, our beloved brethren seem inclined to believe the work is destined to exert an excellent influence. It is our constant prayer to God that it may be the means of directing many to the word of life. Will the brethren cooperate with us?
T. F.
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QUERIES AND ANSWERS
“Bro. Fanning—In Romans, 7th chap., 24th verse, the expression, ‘O wretched man that I am,’ does the Apostle refer to himself? What does the ‘Body of this death’ refer to in the same passage? A. W. O.”
ANSWER: The Apostle, in our judgment, had no reference to himself, or in fact to any being on earth. The expression was employed to indicate the exceedingly awkward position of all who had obeyed the gospel and at the same time were under obligations to keep the law of Moses.
It was the assumption of the uninstructed Jew: he was answering. The Jewish and Christian religions did not correspond in details, and therefore the writer desired to show the utterly hopeless condition of any one who should attempt to obey opposing institutions. We are inclined to the belief that the writer had the identical same idea before the mind in the expression, “Who shall deliver me from the body of this death?” The suffering arising on the supposition of the Jew to obey Moses and Christ at the same time, is what the Apostle refers to.
The best scholars agree that the 25th verse of the 7th chapter should not be separated from the 1st verse of the 8th, and to convince the doubtful that Paul was endeavoring to show the absurdities of a position impossible in its inception and nature, exclaims, “Oh wretched man that I am, who shall deliver me from so great a death, if I as a Christian am required to observe the institutions of the law while I am a Christian?” This is made still more clear from the 1st verse of the 8th chapter. The language is, “There is therefore now no condemnation to them who are in Christ Jesus.”
But deep and lasting condemnation would have rested on all Christian Jews, if they were not freed from Moses when they fled to Jesus for guidance and protection. This is the key to the 7th chapter of Romans, and indeed to much of this very logical letter of the Apostle.
T. F.
One of the most striking peculiarities of the gospel of the Lord Jesus is its constant appeal to the affections. “If you love me, keep my commandments.” Here is the best principle set forth, and the best application of it; the purest motive and the most perfect practice. The love of Christ is the proper ground of our obedience; and our obedience the proper effect and sure test of our love for Christ.
The fruits of the Spirit is the only test of being led by the Spirit.
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DALLAS COUNTY (TEXAS) CO-OPERATION
In pursuance of a previous notice, the Dallas county co-operation, composed of the several Christian denominations worshiping in the county of Dallas, met in the town of Dallas on Saturday, June 7th. The meeting was opened with prayer by Bro. L. J. Sweet, after which Bro. Amon McComas was called to the chair, and Bro. A. M. Dean appointed secretary.
On motion, the delegates came forward and were enrolled as follows:
- White Rock Congregation: Amon McComas, Henry Gale, A. G. Collins.
- Mountain Creek Congregation: J. A. Cope, Robt. Ground.
- Lantern Congregation: L. J. Sweet.
- Dallas Congregation: A. M. Dean.
It was unanimously agreed that Bro. L. J. Sweet should give his whole time to the ministry of the word within the limits of this co-operation, for a period of one year. After which the following resolutions were read and adopted:
- Resolved: That we believe it to be our duty as Christians to cooperate with each other for the promotion of the cause of our Lord and Master.
- Resolved: That as the cause of our Lord is in a languishing condition in our country, it behoves all who sincerely love the Lord to be using all diligence to revive pure Christianity in our midst, and build up the cause in our country by often meeting together and freely communicating with each other, watching over one another for good, and striving to arouse the lukewarm from the state of indifference into which many have fallen.
- Resolved: That we who are here convened do now solemnly pledge and covenant with each other to continue our already good work of co-operation, until our beloved brethren shall be fully alive to the interest of the cause of our Lord and Master, and those who have backslidden, that will, may be reinstated into the Church of our Heavenly Father.
- Resolved: That a copy of the proceedings of this meeting be sent to the Christian Philanthropist and Gospel Advocate, with a request to publish them.
The meeting adjourned to meet Saturday before the second Lord’s day in June, 1857.
Amon McComas, Chairman
A. M. Dean, Secretary
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MODERN INFIDELITY
In our first number we promised to give special attention to some of the modern forms of infidelity, which are so well calculated to deceive; but so far, our labor has been to prepare the way for such examinations. Our readers will bear witness that we have been striving with all the ability we possess, to set forth the two following canons:
- The Bible contains all the revelations of God, concerning the origin, life and destiny of man.
- The Scriptures are really and truly the interpretation of the mind of the Lord; are explanations themselves—need no expounder—are for the sovereign people—and must be believed as they are written by the Spirit, in fair translations.
All other views in regard to religious teaching we regard as infidel. We will mention a few of the infidel forms of religion current in our country—but for their examination we must wait a season.
- Speculatists – Roman and Protestant – with many of the world teach that the Bible contains great principles, and absolute truths, which we may deduce a priori from ourselves, or from external nature, but it is only a reference, a text-book, and affords no perfect system of religion. This we regard as infidel in its tendencies.
- Modern metaphysicians – self-styled philosophers – deny every miraculous feature of the Bible, but speak of the inspiration of Moses, the Prophets and Apostles, as comparable to the inspiration of Homer, Shakespeare, etc. This system gives to every man an inspiring natural calamity within, called reason, which teaches all the human family need. Such is an insidious, yet unmistakable form of infidelity.
- Modern Spiritualists receive all the former sect maintains, and add a kind of celestial telegraph of spirits that draw the veil from the invisible world, and demonstrate the narrowness, selfishness, untruthfulness and immorality of our Bible; and worse still, make the recent revelations consist in animal emotions. This form of infidelity terminates in vulgar brutality.
When opportunity offers we may look at these matters again. We should watch and pray.
T. F.
The preaching of the truth will not produce its appropriate effects, unless the whole truth is preached, and nothing but the truth.
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SERIOUS QUESTIONS ANSWERED
Question 1: Why is it more difficult to convince the people of the truth where brethren live, than where there are none?
Answer: Because the brethren honor not the Lord in keeping his ordinances, and hence they prove stumbling blocks to the world.
Question 2: Why is there so little zeal in the Churches?
Answer: The Churches were either never taught to perform the only service which encourages Christian zeal, or they, like the Jews, “have forsaken the Lord, and gone away backward.”
Question 3: Why do not preachers generally speak well of each other?
Answer: Because instead of having learned that when they are aiding others they are strengthening themselves; they have generally made merchandise of the Gospel, and in order to sell their own services at the highest price, they have thought it incumbent upon them to disparage the claims of their fellow servants. There are noble exceptions.
Question 4: Why are not isolated members in the various sections of our great country more anxious to have the cause progressing amongst their associates?
Answer: The brethren without religious associations soon die to all spiritual interests, and can have no soul to serve God. Hence when a preacher goes amongst them, it is often with difficulty they attend meeting. Many are ashamed of their profession, and are unwilling for the world to see them the least concerned on the subject of religion.
Question 5: What is the remedy for all these evils?
Answer: The belief of the truth as it is written, without the least embellishment, and the constant service of God amongst the brethren, in the family and in the congregation, will correct all the Church evils which can be remedied, and will give a complete and glorious triumph to the cause of truth.
T. F.
“CONCERTS, FAIRS,” etc.
A good brother from Texas desires us to speak a few words of warning in regard to “concerts,” “fairs,” and such like schemes for raising money to build meeting houses, or for some other benevolent purposes. He intimates that there is a disposition in some places with our brethren to engage in these things. We must confess that the thought of Christian people engaging in any scheme of this kind is most humiliating. I know
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That with some of the religious parties of our country, it is not regarded as at all improper to raise money by such means. But the whole thing is utterly opposed to the spirit of benevolence, inculcated in the gospel of Christ. The Christian institution is a self-sustaining body, and any alliance which it may make with any worldly scheme for the sake of any pecuniary advantage is a degradation of its pure and sacred character. The spirit of benevolence in the gospel is, that whatever we do, must be done for the honor of God, simply because we know it to be our duty. Any other notion subverts the whole matter and turns it into a mere worldly transaction, and often into a dishonest and fraudulent transaction.
I would have just as much hope for blessings from God in keeping a gaming table or a race track for the good of the Church, as in engaging in any of the wicked abominations which are practiced as schemes of benevolence in our land. If we cannot meet the responsibilities of our Christian life fairly and discharge them honestly before God and men, we have no business in the Church of God. If we cannot be induced by all the love so richly manifested for our sakes, in the sacrifice of Christ Jesus for our sins, to endure a few privations and hardships, and to make a few sacrifices of personal ease or luxury, that the cause of Christ may prosper, let us give it up at once, and confess frankly and openly that we are unworthy of such love.
But if we are ready to toil and struggle with privations and difficulties for a few days here, that we may be richly rewarded hereafter, let us do it fearlessly, gravely, and nobly, asking help from no man or woman but those who with us are fighting the good fight of faith, that they may lay hold on eternal life. God will bless us in so doing.
W. L.
PROSPECTS OF THE GOSPEL IN TENNESSEE
We remember no period, within twenty-five years, in which the people generally in the South-west manifested so great anxiety to hear the unadulterated word announced, as at present. In every city, village, and neighborhood we have visited for two years particularly, the masses have manifested much more anxiety than in former years to hear and honor the gospel of Jesus Christ.
More strange still, the preachers in the various denominations, many of them at least, preach quite a different gospel from what they did years ago. Few, indeed, can be induced now to rely upon abstractions, secret influences “in the altar,” at “the mourner’s bench,” or “in the silent grove,” as formerly.
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and one who will preach his impulses as revelations, or the mystical sounds of tables, is readily suspected of sorcery, and in many instances of fleshly and even brutal tendencies.
Furthermore, wherever the brethren preach the gospel in the love of it, the people were never readier to submit. There are substantial reasons for this result, two of which we beg leave most respectfully to suggest.
First, there is but little vitality, to say the least, in the mechanical and tired service of most of the Churches. There is not to be found what satisfies a soul in earnest; and in the second place, the word of God as it is, “is sweeter than honey, and the honeycomb,” in the words of Israel’s sweetest singer. It possesses attractions found not in other communications.
We have every reason, in our humble judgment, to be encouraged, and if the brethren scattered through the land would rouse their energies, and we could start a few more preachers, who really believe the Gospel, into the field, marvellous would be the results.
T. F.
THE PERSONAL RESPONSIBILITIES OF CHRISTIANS
Personal effort has been the source of every noble achievement in the world’s history. It has been the power that has shaped the destinies of the nations of the world. The might that has given character and shape to an age or a nation of men has often lain in the arm of a single individual who dared with bold heart to meet difficulties from which other men shrank in trembling fear.
Especially is this true in Christianity. The gospel is addressed to man personally, and he is by it made personally responsible. It admits of no service by agents or proxies, but every being on the earth is held personally responsible to God. The language of the great commission is: “Preach the Gospel to every creature; he that believeth and is baptized shall be saved; he that believeth not shall be damned.” Neither father, mother, brother, sister, husband, wife, nor any friend can obey the gospel in our stead.
So also in Christian life after submitting to Christ, the good deeds and Christian conduct of no being on earth will be put to our account. Unless we in person serve God we cannot be accepted of Him.
I fear the question of personal responsibility to God in all things is not a matter much considered among Christian people. This we fear could hardly be called a day of earnest men and women. Men and women who are so completely overwhelmed by the love of God as to…
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Live in continued watchfulness and prayer before Him. Of men and women in whom we see constant, daily exhibition of the meekness, joy, forbearance, forgiveness and love of the Gospel, and whose entire lives are but an unceasing sacrifice to God. The hold which the Christian profession has upon the religious people of this day is very feeble.
How few of us are disposed to obey its plainest and most clear and positive injunctions! How few of us have yet learned to curb our passions and to drive from our hearts all malice and hatred and ill-will toward our fellow beings! How often are our lips defiled with the poisonous breath of slander and evil-speaking, and with what eager ears do we listen to the tale of any idle tongue laden with detraction and deprecation of our neighbor! Have we yet learned, in transactions with our fellow-men, to speak nothing but the simple truth and the whole truth—and to defraud no one? But in every deed to act in strict fear of God, with the full consciousness that He sees and marks every act of our lives? If Christianity has not done this much for us, I can see but little hope for us according to the conditions of promise in the word of God. The loudest attestations of holy life cannot avail us while we are in every act of our lives setting at defiance the commands of Heaven. Unless we personally manifest the spirit of Christ we are none of his, and can have no hope of participation in the joys and honors of immortal bliss.
There is another feature of Christian responsibility which we would consider. It is responsibility for the means and talents which God has given us. If we are the people of God all we possess is his also, and he claims the service of it all. It does not seem to me that we so regard it. Men toil and struggle in this life for the accumulation of wealth and heap together large fortunes, but the thought never occurs to them that this all belongs unto God the giver of all. They can see the cause of Christ driven from place to place, contemned and despised by men, yet never extend to its aid aught of the means with which God has so abundantly blessed them. And yet such men profess to be “laying up treasures in Heaven.” Scant indeed we fear will be their portion in that good land.
Men, moreover, with powers of intellect and such as would make them mighty men of the Gospel and pillars in the Temple of our God, think it their right while professing to be servants of Heaven, to turn aside from the demands of the Gospel for every power they possess, sell themselves, soul and body, to the vain schemes of earthly ambition, and drown every noble disposition of heart in the maddening strife of…
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Worldly Honor
Young men, consecrated by the most solemn vows to the cause of God, regard not the claims of the religion of our Lord Jesus as infinitely higher than every earthly demand, but slight it as a trivial matter for any scheme of earth that offers the brightest future of wealth or renown. Indeed, with all our boast of wisdom, we have learned some things that are really new. We have learned to “present our bodies as a living sacrifice to God,” by selling ourselves to the flesh and the Devil. We have learned “to seek those things which are above, and to set our affections on things above,” by devoting every energy of soul, mind, and body to the plans of ambition and aggrandizement of the world.
We have learned to honor Christ and his body by deserting them and attempting to do the acts of Christian love and benevolence through some scheme of human concoction. We have learned to give of our means without letting our left hand know what our right hand doeth, by making gifts, “cheques,” and “donations,” to be heralded from one end of our land to the other. Christ has said of such, “They have their reward.” Are we so deluded as to expect that the cause of Christ will prosper, the mission of the Truth be outward, and the church of Christ be respected by men in this state of disregard to the law and spirit of the Gospel? We, my brethren and sisters, to Heaven are individually and collectively responsible. The burdens of Christianity are upon our shoulders. We can courageously endure the toil and see the cause we have espoused as the servants of God, march bravely onward, blessing and glorifying humanity, or we can desert it and render such service as will be worse than open desertion.
On the one hand, shame and dishonor and ignominy await us from men, and the disowning of the Ruler of the Universe. On the other, for faithful, hearty service, men will respect and honor the truths which Heaven has committed to our trust, and God will bless us and richly reward us in his everlasting mansions on high.
W. L.
“JESUS WEPT.”
How significant that short, sweet expression, “Jesus wept!” How expressive of that pure, disinterested sympathy which our Lord Jesus Christ ever felt for the woes of suffering humanity! He wept at the grave of Lazarus; wherefore did he weep? Was it the same cause which makes us shed the bitter tear of sorrow over the grave of our dead? Was it that Lazarus, as Martha supposed, was sleeping to wake no more till the Resurrection morn? Nay, he…
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knew he had power to arouse him from his dreamless slumbers, for he came to “awake him out of sleep.” Why, then, did he weep? He wept on account of the woes which sin had entailed upon a fallen world.
“Dying thou shalt die,” was the penalty connected with the first law given by God to man; and the transgression of that law planted deep in human nature the seeds of suffering and death. Our Savior was here brought in contact with the consequences of this curse upon humanity, from which he came to redeem it. Lazarus lay beneath the stone, cold and dead, and his bereft, heart-stricken sisters, with numerous friends, were sorrowing for his loss. These afflictions of poor mortality touched his benevolent heart, and “Jesus wept.” How touchingly sublime must have been the spectacle, when the Son of God—the heir not only of the scepter of Judah but of the universe—wept at the sight of human woe!
In this impressive scene we have an exemplification of our Savior’s two-fold nature—his divinity and his humanity—”God manifest in the flesh.” As man he wept. As man—”the man of sorrows”—subject to all the ills to which humanity is heir, he wept as he contemplated the sorrows and afflictions of earth; but as God he spoke, and by the word of his power the spell of death was broken, and Lazarus arose.
How worthy of our highest admiration is the character of the Redeemer of sinners as manifested in this one among many deeds of benevolence! How well adapted to the great purpose of his mission to earth—the salvation of a lost world! In the scene we are contemplating he showed, first, that he possessed a heart overflowing with the purest, deepest benevolence; and secondly, that he possessed power to put in execution the dictates of that benevolence. He is indeed “a merciful and faithful High Priest;” and can be “touched with a feeling of our infirmities.” O that sinners could be brought to look at him in his true character—to realize that “He is the fairest among ten thousand and altogether lovely;” for thus, methinks, they would become ashamed of their infidelity, and be constrained to ground the arms of their rebellion against the government of his peaceful reign.
Why need any be lost? Why need any of our friends and fellow-citizens live out of Christ—out of “heavenly places”—the subjects of Satan’s empire and co-heirs with him of death and hell? Has there not been ample provision made in the covenant of grace? Yes, enough! The plan of human redemption is complete, and fully adequate to the ac-
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The accomplishment of its glorious mission, for infinite wisdom shaped the wondrous design, and almighty power and eternal love consummated it. Why then, O sinful man, art thou not saved? All heaven and the good of earth are interested in thy repentance. God wills not the destruction of any, but rather that all may turn to him and live.
“Look unto me,” saith He, “all ye ends of the earth, and be ye saved.” Angels strike their golden harps and sing anthems of joy in the heavens, whenever a poor, wandering prodigal returns to his Father’s house; and the same Jesus who loved Martha, and Mary, and Lazarus, still loves the race of man, and offers them life and salvation through the gospel.
INDISCRIMINATE COMMUNION
An aged and much respected brother of Alabama propounds the following pointed interrogatory, viz:
“Should the disciples commune with the sects? If I read correctly, many partisans have not entered into the fold of Christ, and it seems to me the Lord’s table is a part of the furniture of his house.”
— J. T.
Reply: It betrays a want of Christian intelligence, or Christian sincerity, for a disciple of Christ to think of breaking bread out of the body of Christ, or with persons who have not believed with all the heart the Lord, sincerely repented of their sins, and put on Christ by baptism. No one who fails to respect the Church of God, in the ordinances, has the least right to partake of its blessings. “In the vineyard” alone can the service be performed.
— T. F.
OATHS
Bro. R. L. Brown, of Lewis County, wants to know how we reconcile swearing in court with the declaration of the Savior, “Swear not at all, but let your yes be yes, and your no, no.”
We are disposed to admit that a slight shade to our vision has always hung over this matter. The result of our investigations, however, we most freely give. The connection inclines us to the belief that our Lord was cautioning the disciples against curses pronounced upon one’s self, for they could not change the color of a single hair of their head. But still there is “an oath of confirmation, which is an end of controversy.” The exact difference between the forbidden oath and Paul’s “calling God for a record upon his soul” may not be seen, but still there is a difference.
— T. F.
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FRANKLIN COLLEGE
We feel in duty bound to say to our brethren and others who have sons to educate, that Franklin College, without doubt, offers advantages inferior to no institution in the country. The retired and beautiful location cannot easily be surpassed, and the order of the pupils and constant vigilance of the Faculty give unmistakable evidence that the influences are most favorable for moral and intellectual improvement.
During the twelve years existence of the College, the patronage has been encouraging, and we have no reason to doubt the interest will be increased. We erected the buildings mainly at our own charges, and while we make no sympathetic appeals for patronage, we feel thankful that so far we have been able to sustain the high character of the College. We look for success through our pupils, and while we have failed in some instances, we believe our success has been good with an unusually large number.
Will the friends of the College think of these things?
T. F.
OUR PATRONAGE
We think it somewhat remarkable that “The Gospel Advocate” has found its way to so many devoted brethren and friends, when so little has been done to give it circulation. In our travels, however, during our vacation, we have been much mortified to find brethren who had not heard of such a work. At the town of S., from which we received a subscription list from thirteen friendly aliens, a sister said to us, “I do wish you would publish a paper in Tennessee!” We were gratified to send her the Advocate. After our paper disasters in ’52 and ’53, the brethren had no convenient medium of communication, till many well nigh forgot their brethren.
By another year we will likely have a better understanding with the friends of truth. Brethren, let us unite our forces to do good. The Lord has blessed us with the power, if we will but use it.
T. F.
CHURCH NEWS
Donegah, Miss., July 8th, 1856.
Brother Fanning—In Wilkinson county the cause progresses slowly. Some additions have been made, but some delighting more to “trip the light fantastic toe” than to walk in Zion’s ways, and longing for the “flesh pots of Egypt,” have “gone a whoring after strange Gods.” We have, perhaps, as much genuine piety as we ever had to…
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strengthen our growth in godliness, and quite as much pride to hinder. Modern Christianity seems to have a broad face, thinly covered with piety, and that piety, like the chalk that whitens a lady’s face, is most visible in streaks and spots, showing greater deformities by the contrast.
Bro. Wm. Baxter, assisted by Bro. Elt, is now holding a series of protracted meetings. At Kellertewn three were added to the Church. The next meeting was held at or near Clinton, La. I do not know the result.
Yours in hope,
J. BATY CHAMBERS
Cheneyville, La., June 29th, 1856.
Dear Bros. Fanning & Lipscomb—We have been much refreshed by a visit from our much esteemed brother, Robt. Graham, of Fayetteville, Arkansas. He arrived here on the 11th of May; he was with us some three weeks, one week at Big Cane and two at Cheneyville. There were some forty accessions at Cheneyville, and twelve at Big Cane. O may they be lively materials in the spiritual temple of God, and employ all the means of grace for their own instruction and edification, meeting on every Lord’s day with the old and well tried members of the Church of God. In this school of Christ they will qualify themselves to exercise their talents profitably, in perfecting themselves in love—”endeavoring to keep the unity of the Spirit in the bond of peace.”
W. H. STEWART
Bro. S. E. Jones, evangelist of the congregation at Franklin College, reported to the congregation the following result of his labors for about three weeks:
- With the Church at Berea, in Logan county, Ky., in connection with Bro. Mulkey, fourteen additions to the good cause.
- With the Church at Gordonsville, Ky., in connection with Bro. J. T. Johnson, ten additions.
- He left the meeting still in progress, with prospects of further additions.
- With the Church at Hartsville, Tenn., in connection with Bro. J. J. Trott, six valuable additions, by which the hearts of the brethren were made to overflow with thankfulness to God. The whole number at these three points is thirty.
Children are the tomorrow of society. If we will duly take care of them, grown people would generally take care of themselves.