THE GOSPEL ADVOCATE
T. FANNING AND W. LIPSCOMB, Editors
VOL. IV.
NASHVILLE, AUGUST, 1858.
NO. 8.
THE NEW BIRTH
“Except a man be born of water and of the spirit he cannot enter into the kingdom of God.”
John iii. 5.
The Scriptures of truth plainly teach that erring mortals, in order to enjoy the salvation of the Gospel on earth, and immortality in the future state, must be born again. No self-abasement, abstraction from society, speculation, or worldly morality, will answer in time or eternity, for the new heart and spiritual life required of us all.
“God will not be mocked,” and men who treat the new birth lightly cannot stand when the Lord comes to be admired in all that trust him, and to “take vengeance on them that know him not,” and that obey not the Gospel of our salvation. Its importance, however, may be admitted by many, who regard it as mysterious, and so profoundly recondite, as to be incomprehensible, and therefore, we desire very respectfully to lay the matter if possible before our readers, in so simple a form that it cannot be misunderstood.
We believe, indeed, the original Scriptures are plain, but by making translations sustain the Romish mystical theory, transmitted to us through Protestantism, it seems most difficult for very many sincere persons and even scholars, to see clearly the teachings of the Heavenly oracles.
We claim not the honor of having made remarkable discoveries regarding the new birth, but we claim to have learned some of the difficulties which often prevent honest enquiries from gaining the light, and consequently, we feel constrained to do what may be in our power to assist such into the path of life.
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In this, as in the examination of all subjects, there are certain preliminary points which must be satisfactorily settled before it will be possible to draw correct conclusions.
In the first place, it becomes us to ascertain if the new birth is a subject intended to be understood? Is it possible for sinful creatures of earth to understand it in order to be delivered from the power of darkness, and translated into the Kingdom of God’s dear son? Can they have satisfactory knowledge of the fact? Men rarely forget the day of their marriage, and shall we conclude that our marriage to Christ is a subject of which we must forever remain ignorant? The ancient Christians spoke of their salvation from sin with great confidence, and rejoiced in the liberty of the Gospel of Christ.
There are reasons, however, for the people of this age, regarding the new birth as a mystery. Roman Catholics at a very early age attached a mystical influence to water, called “regeneration,” and hence the origin of the pernicious dogma of “baptismal regeneration.” All parties which have descended from the Romish church—Episcopalians, Presbyterians, Lutherans, Methodists, etc.—entertain the theory of a mystical power connected with water to regenerate the hearts of depraved infants, as well as sinful adults.
The truth of the doctrine rests upon the presumption that infants are guilty before Heaven, on account of Adam’s sins, and unless this guilt is removed, there is no salvation for them. Hence, in Presbyterian theology, if one parent is a believer, the child is entitled to the benefits of this imaginary baptismal salvation. Even Mr. Wesley taught that there is a secret power in baptism to “take away the guilt of original sin.” The various Baptist sects, if we are not mistaken, admit the guilt of original sin in infants, and maintain the doctrine of mystical regeneration, but the only difference that we have been able to discover between theirs and pedobaptist regeneration, is in the agent to which the parties respectfully attribute the mystic power.
Whilst Rome and her branches attribute it to water, the Baptists maintain a mystical regeneration of spirit, in order to the salvation of condemned and dying infants.
We consider it not unbecoming to offer a respectful suggestion or two regarding these very popular theories. We have found nothing in the Bible regarding this regeneration of infants, and hence, attributing it to the water or spirit, to our mind, is equally absurd and anti-Christian.
Whilst we admit very freely the corruption and imperfections of infants, we have read nothing in the Scriptures of their moral pollutions of their souls, believe nothing, therefore, regarding their guilt.
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Before the throne of God, and since the Savior has said, that “of such is the Kingdom of Heaven,” and except the wicked be “converted” and become as a little child—innocent—they cannot enter into the Kingdom of Heaven, we have no respect for systems which inculcate either the mystical regeneration of water or spirit, in order to the salvation of infants.
This, though doubtless, is the foundation of a dreamy, incomprehensible, mystical regeneration, which is a dark cloud hanging over the Christian institution, and which is the most fruitful source of infidelity and disobedience to God in this age. No one under its influence can receive the word of life, and obey the Gospel with confidence that it is “the power of God unto salvation to every one that believes.”
We are moreover satisfied that this system had such a strong hold upon Rome, and even Protestant England, as to compel the translators of the Bible to make the Scriptures speak a language never authorized by Jesus Christ or his Apostles, who has not observed the many palpable contradictions in the Roman and Episcopalian translations of the conversation of our Lord with Nicodemus?
In the first place there is something comparable to the wind, which no one can tell whence it comes, or whither it goes, connected with what they call the birth of the spirit; and secondly, our Lord is made to express great astonishment that Nicodemus, a ruler of the Jews, could not understand it.
These reflections incline us to enter into an exposition of the new birth, to examine with some care the eighth verse of the third chapter of John. In the Roman version it reads:
“The spirit breatheth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh or whither it goeth; so is every one that is born of the Spirit.”
The King’s Version, which we use, reads:
“The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, or whither it goeth; so is every one that is born of the Spirit.”
The Roman is slightly the more perspicuous reading, but no one can understand either.
We will notice a few of the difficulties.
- In the first place, whether intended by the translators or not, the impression on most minds in reading the passage, and more especially from the references to it in sermons is, that religion is comparable to the wind, which breathes on the forest oaks till they are felled, and…
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so are men to look for religion to fall upon them till their bodies and souls are thoroughly filled—overwhelmed by it. Hence the newspaper reports North and South, that “the Lord is pouring out his spirit upon sinners everywhere, and they are falling as the trees of the forest in every direction.” This view leaves no room to connect religion with the mind, understanding or heart, but man is made a mere passive agent to absorb religion as the plant does the dew, or, as the sponge drinks in the water.
1. The Expression
The expression, “cannot tell whence it cometh or whither it goeth,” is neither true of the wind or the spirit. Neither do those who quote it to prove we cannot tell whence either comes or goes, believe what they say. We never heard a mystic speak on the subject, who did not declare that the spirit comes down from Heaven, and goes directly into his heart, and yet to prove it he quotes “you cannot tell whence it comes or whither it goes.”
Before dismissing this link in the mystical chain, we deem it prudent to translate a single word from Greek. It is derived from cidcoo, and it from eidoo, which signifies to SEE or tell by seeing. With this rendering the passage reads, “the wind blows where it pleases, and you hear the sound thereof, but cannot ‘see’ or perceive by seeing, whence it comes,” etc. We know that whether the Saviour was speaking of the wind, or spirit, that men could tell whence it came, but his object was to show that the quickening by the spirit was not a matter of ocular demonstration, but he by no means desired to make the impression that men could not tell whence the influence comes.
2. A More Serious Difficulty
But we have a more serious difficulty still. We are fully satisfied that the employment of the word wind necessarily mystifies the whole passage, and indeed the new birth. Will the English reader remember, when we tell him that the same word pneuma is translated in the first clause of the verse wind, and in the second clause spirit? This is not the word in the Gospel for wind. His anamos. It is used thirty times in the Greek New Testament, and can in no place be correctly rendered spirit, whilst the word pneuma is found about three hundred and eighty times, and is translated spirit or ghost, in every place except wind in John iii. 8 and life, Rev. xiii. 15. Hence, there is no apology for rendering pneuma wind. We feel assured that a correct reading of this verse will remove all difficulty. We hope it will not be regarded as presumptuous to call the following the Christian translation of John iii. 8.
3. The Spirit Inspires Where He Wills and Thou Hearest His
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“FOR EXCEPT A MAN BE BORN OF WATER AND OF THE SPIRIT, HE CANNOT ENTER INTO THE KINGDOM OF GOD.”
It will be observed that the phrase born of the spirit expresses not so exactly the correct idea as begotten or quickened. Hence John says, “whosoever believes that Jesus is the Christ is begotten of God, and every one that loves him that begat, loves him also that is begotten of him.” (1st John V. 1). The word here translated begotten is the same found in John iii. 5.
It is important next to state that there is a single birth brought to view by the Savior in the conversation with Nicodemus. It is not one birth of water, and another birth of spirit, but says he, “except a man be born again, he cannot see the Kingdom of Heaven.” To make this plain to Nicodemus, our Lord said, it is a birth, by water and the spirit; or a new creation, or salvation accomplished by the washing of the new institution—baptism—and the renewing by the Holy Spirit. (See Titus iii. 5.) How perfectly ridiculous would it sound for one to speak of a birth of father, and not of mother, and vice versa? And yet it is as incongruous to speak of a birth of water alone, or spirit alone. Still vain mortals speak of a birth of God, or of our Heavenly Father, without the least reference to the influence of our mother in religion. It must be remembered that our Lord seizes upon the natural birth to illustrate the spiritual birth, and the resemblances should be preserved throughout.
But we may be tasked, who is our mother in religion? Paul says, “but Jerusalem which is above is free, which is the mother of us all.” Again he says, “ye are come unto Mount Zion, and unto the city of the living God, the Heavenly Jerusalem,” and this same Jerusalem or church of God, is called “the bride, the Lamb’s wife.” Hence, in the spiritual world, our mother is quite as dear to us as in the natural world. Were it, therefore, possible to be born of father or mother alone, of water, or spirit alone, or of God without reference to our spiritual mother, the church, it would imply an illegitimacy, disreputable before Heaven and earth.
With these thoughts before the mind, we trust we are somewhat prepared to examine last of all
THE NEW BIRTH
In the natural birth the child is quickened into life from the germ which God has appointed, before its birth; and the moment it comes into the world it is said to be born—born of father and mother at the same instant. Thus, we are graciously enabled to contemplate the process of the Almighty in quickening dead sinners into life spiritual.
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He has made the sufferings of his Son the procuring cause of our salvation, but his spirit in his appointments, is the agent or instrumental cause in our redemption.
The process is plain. The spirit was to “convince the world of sin.” This is accomplished at this day as it was at Jerusalem on Pentecost, by the Gospel of Christ, the word of God, the good seed of the Kingdom, which sown in good ground, “the honest and understanding heart” fails not to bring forth fruit to eternal life.
The sinner hears the word of life, his heart is quickened, the belief unto righteousness accomplishes the change required, he renounces himself and the world, confesses the Lord before men, is buried with him by baptism into death, arises from this planting to walk in newness of life, and is thus made new, born over, by water and the spirit. From this moment he regards God as his Father by adoption, and the church as his nursing mother. In such a salvation, we have proper grounds of rejoicing, and while we cleave to the church as the pillar and support of the truth, and look up to God as a kind Father, always to smile upon us, there is no cause on earth which should be permitted to turn us from the light and life of the Kingdom, to the weak and beggarly elements of the world.
Our purpose has been to state what is truth, and whilst we feel not disposed at present to debate any point submitted, we would be pleased in proper circumstances, to answer any difficulties which may be offered. It may be in place in conclusion to say that the Lord, in order to create sinners new, has ordained faith as the only condition of the change of heart, repentance as the only condition of the change of life, and baptism as the only condition of the change of state. Through their combined agency dead sinners are made alive to God, and are constituted members of his family on earth. In consequence of this new relation, the Adopted are made partakers of the divine nature, and by a patient continuance in well doing, seeking for glory and immortality, they will be made the partakers of eternal life.
T. F.
THE NEW THEOLOGY, WITH ITS DIRECT AND INDIRECT DEFENDERS
We feel conscious that no one could regret more seriously than we do, the introduction of a new theology amongst us. Of its extent we know not, and the end of its influence we cannot anticipate. We had thought, and still think, there are but few who encourage this danger.
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There is a determination on the part of some to sustain its propagators. Since Bro. Campbell has taken his position, some who previously declared themselves in opposition to the philosophy begin to intimate that, possibly they “did not understand the matter,” and they talk earnestly of some “innate” powers to guide us in the path of life.
Two or three preachers, we very much regret to learn, even in Tennessee, now pronounce the teaching of Prof. Richardson, and coadjutors, quite harmless, and we are informed insist in a rather private and confidential manner, that they teach just the opposite to our representations. Such a course is painful beyond expression.
No doubt there are good men who have not examined the matter, that regard the controversy as useless, and towards such we entertain the most kindly feelings; but men in the present crisis, as in the difficulty with J. B. Ferguson, who will ignore the merits of the question, through policy, and really offer the most insidious opposition to the truth, occur to us as forfeiting the claims to Christian respect. But the Lord will judge us all.
As intimated in the July number, we feel it incumbent upon us to call attention to the modern spiritualism amongst us, not previously noticed. We select a few items from the pen of L. N. Ommar, editor of the “Christian Sentinel,” published at Peoria, Illinois. It will be remembered that friend Carman is fully endorsed by Brother Campbell, and many of the brethren in Illinois. This endorsement we regret much more than the false teaching.
Without intending the least disparagement, it is certainly true that the opinions of such men as Prof. R., Mr. Carman, and others of like proclivity, would weigh but little, but Bro. Campbell endorses them, and others say “all is right.” We will hear Mr. C. speak for himself:
- In the June No. of the Sentinel he maintains that “no one, strictly speaking, takes the ‘Bible absolutely, but simply his understanding of it, or some others adopted as his own,” and that if this is not true, “private judgment is sheer emptiness.”
- “Certain views of the Bible,” he says, “are to all of us virtually the Bible itself.” Regarding the views of some who ask “what does the Bible say,” Mr. Carman says he “has no faith.”
- Finally, Mr. C. defines his position thus: “When one gives legal evidence that he is honestly and faithfully striving to live up to God’s word, he is entitled to full Christian friendship.”
What does all this mean? Simply that the Bible is not really and truly an authentic creed, but each must be received upon his own.
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Private interpretation of the Bible. This amounts to no positive belief or authoritative religion. We will not debate the position, but will call attention to other similar obliquities of the system.
- He graciously informs his readers that Annanias regarded Saul as a brother before the baptism, but there was no church fellowship between them till afterward. This is the antiquated dogma of the oldest Baptists of the country. They maintain that men are pardoned, saved, and are brethren before they get into Christ, but deny Methodist and other churches fellowship till they are baptized. But Mr. C. asks, why do we in common with almost all churches, decline receiving a man into the fellowship of our congregations whom we regard as unbaptized? Because we have no trust that any such are justified of God? Nay, verily, but because the legal declaration of this, for visible purposes has not taken place. He next quotes a passage in Pres’ Campbell’s McCalla debate to prove that, “sins are really pardoned when the sinner believes, yet there is no formal acquittal till baptism.” No explanation is necessary. What now must be our conclusions. First, that when Annanias called Saul brother, it was in the Christian and not Jewish sense; secondly, that persons are justified of God, or saved before they obey “that form of doctrine” found in the Bible; thirdly, that “real pardon is in consequence of faith, before submission, and not from the obedience of faith.”
Have we perverted the teaching of Mr. Carman? Is this the opposite of what he teaches? Will Bro. Campbell continue to defend such editors? Will the three or four secret defenders of the new theology in Tennessee do so? We wish it distinctly understood that so far as we are individually concerned we regard the teaching as an entire abandonment of the salvation of Christ by the Gospel, and we can find no ground for religious connection with such, or their aides, abetters, or apologists.
We seek union with all good men on the Truth, as it is written, but we feel that we would be recreant to the cause of our Master, to strike hands with men who not only disregard the authority of the Bible, but also labor with might and main to destroy all who are disposed to maintain the honor of the cause of Christ.
We hope it may not become necessary to call attention to the new theology again, but should we deem it prudent, we pray God that we may be adequate for the labor. We think we have done some good service by the controversy. We have at least directed attention to a
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specious infidelity amongst us, and whilst we have incurred the displeasure of men we love, we are satisfied that some who have been engaged in propagating the spiritual philosophy, will not be found to do so again, and we have reason to hope that such as have not entirely abandoned the Gospel platform may be enabled to recover themselves from this most insidious snare of the Devil.
T. F.
ARE WE LIVING OR DEAD?
“Thou hast a name that thou livest and art dead.”
Rev. iii. 1.
What a solemn accusation was this against a people professing to be servants of God, living members of the body of our Lord. “Thou hast a name that thou livest and art dead.” To what multitudes might not the same dreadful reproof be addressed, “you have a name that you live, and are dead.” What an awful thought is it to us that we too, even we ourselves, may have only the name of life, while ghastly stiffening death enwraps us in its icy folds. What a thought that even we, after all our boasts, be found in the great day of accounts to have been dead while we seemed to live. Who can estimate the cost of such a mistake? Is it not an important question to know then, my brethren and sisters, whether we are spiritually dead or alive? How shall we know this?
The law of the spirit is plain. We cannot be mistaken. Paul to the Romans says, “to be carnally minded is death but to be spiritually minded is life and peace.” Again he says, “if you live after the flesh you shall die, but if you through the spirit do mortify the deeds of the body, you shall live.” Is it a matter of uncertainty with us according to this rule to know whether we are dead or alive? We are either under the dominion of the flesh or of the spirit. We either serve God or Mammon. If all our aims and purposes are of the earth, sensual, groveling, and fleshly, surely we have no right to claim for ourselves the “life and peace” of the Gospel.
On the other hand, if the cause of righteousness, mercy, and love, fills our hearts, and animates our actions until all that we say and do points toward Heaven, surely it is no vain assumption for us to claim to be the children of God by adoption, and to have a well-founded hope that he who raised up Christ from the dead shall also quicken our mortal bodies by his spirit which dwells within us. Such an assurance and such a hope may well cheer our hearts in hours of trial and sorrow.
Again, to the Galatians Paul says, “be not deceived, God is not mocked; for whatever a man sows that shall be also…”
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For he that soweth to his flesh shall of his flesh reap corruption—death, but he that soweth to the spirit shall of the spirit reap life everlasting. Likewise in his admonitions and advice to his son Timothy, he says, “she that liveth in pleasure is dead while she liveth.”
The beloved John says, “love not the things of the world, for all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life is not of the Father, but is of the world, and the world passeth away and the lust thereof: but he that doeth the will of God abideth forever.”
Again, “he that loveth not his brother abideth in death.” Again, “whosoever hath this world’s goods and seeth his brother hath need, and shutteth up his bowels of compassion from him; how dwelleth the love of God in him?”
Finally, our Saviour has in presenting to his disciples the great day of accounts given the tests by which we shall be tried, the tests of life and death. To those on his right hand, the King will say, “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungered and you gave me meat, I was thirsty and you gave me drink, I was a stranger and you took me in, naked and you clothed me, I was in prison and you came unto me.”
To those on the left hand the King will say, “Depart from me, you cursed, into everlasting fire prepared for the devil and his angels; for I was a hungered and you gave me no meat; I was thirsty and you gave me no drink; I was a stranger and you took me not in; naked and you clothed me not; sick and in prison and you visited me not.”
“These shall go away into everlasting punishment, but the righteous into life eternal.”
How shall we, my brethren and sisters, stand such tests as these? Are we feeding the hungry, giving drink to the thirsty, clothing the naked, visiting the sick and imprisoned, or are we spending our days in luxurious ease and selfishness, content to take care of ourselves, and let suffering and tatters go on unheeded by us? Are we too proud to visit the hovels of the degradation of misery and woe? Are we so much afraid of a blot upon our social standing that we cannot come down to speak a word of kindness that might raise the thoughts of the outcast to aspirations for a better life and turn a fellow being from the awful gulf of everlasting woe?
Is it our only ambition to stand high in earthly honor, wealth, and rank, to fill out our days in every indulgence that the flesh demands, and to shine in the world of fashion and pleasure? Surely if such be our aims the bitterest disappointments must attend us. The religion which was established at the cost of the life of the Son of God, and the sacrifice of so many of his followers, de…
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mands a different service from all this. To be indeed a people alive unto God, full of the life of the Gospel, requires a sacrifice of personal ease, of comfort in this life, requires a self-denial in pleasure and indulgences, requires a readiness at all times to shoulder manfully our cross to bear faithfully our brethren without a murmur. In this world, to gain distinction we labor for it. In service to Heaven we must do the same. To be great and wise and good spiritually, we must let no trivial matters hinder our obedience to Heaven. Be it the attendance on the weekly assembly of the Saints on the Lord’s day, the contribution for the poor, be it attending the sick and afflicted, administering comfort to the distressed, taking care of the fatherless and widow, or any other service, all must be done cheerfully, willingly, heartily. Grudging service is not acceptable to God. The King will bless the doer in no deed that is not performed with hearty good will. My brethren and sisters, let us think of these things. Let us examine ourselves and know whether we are living or dead.
W. L.
WORLDLY BARGAINS AND PLANS
We earnestly recommend to the consideration of the brethren the following apposite and sensible article from the pen of our excellent Bro. D. Oliphant, of the “Christian Banner,” published at Brighton, Canada West. He talks like a man who had confidence in God’s way of doing His work, in preference to all human schemes. We rejoice to know that we have so earnest and hearty co-laborer for the authority of the church, while so many are either non-committal, or are ready to accept any scheme of worldly expediency instead of standing up firmly and unflinchingly for Heaven’s order. Read the article brethren and sisters. He talks like a man who loves the Truth.
W. L.
A very objectionable feature of the modern society is the practical countenance it gives to what we may call the worldly bargain system. It is conceded that the Gospel laborer is as deserving of liberal reward as any workman this side of the new heavens and new earth. But the bargains made between churches and preachers, and especially between a missionary and a ‘missionary society,’ are doubtless, seriously deficient of inspired sanction. Our Lord in heaven never deals with us either in things temporal or spiritual, according to the wise conceptions of commercial propriety in the enjoyment of Evangelists. God guarantees, in what we call the natural world, that our bread shall be…
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Given and water shall be sure; but he never provides in advance a stock of necessaries and bargains with us that we shall receive so much per day or per year. He superintends the world and keeps all nature’s ordinances in good order; then we plow, sow, reap, and receive according to our faithful service; and his bountiful providence, but not upon the stipulation plan. It would indeed be a curious sight, even in this calculating and speculative age, to see a modern patriarch of the field withholding his hand from the plow or reserving his seed in the granary till he received a guarantee from heaven that he was to be rewarded so much for his labor.
“Looking back upon our very dear brethren who freshly from the lips of the apostles accepted the glad word, how, let us ask, did they operate? Did any of them enter the field of their labors upon the bargain-in-advance principle? Is there anything like it in the Pure Creed! Ah! but a voice is heard; it tells of prudence. Yes, in whatever chapter of amendment we are working, this same smooth-talking gentleman will preach from his standing text—discretion.
But although a State missionary society might, so far as purity of terms would indicate, be a mere contrivance of the State to carry out State purposes and the missionaries be mission-men to fulfill a political mission, we are sometimes logically informed of the utility of such a society by reason of its having kept certain laborers at work; that so many sermons have been preached; and that so many converts have been made. This species of logic is supposed to settle the whole question. While we would rejoice with an apostle that the Gospel is preached and men saved, even if the preaching should be through envy and strife, it is too much for us to call this reasoning reasonable. Heaven’s models are not thus to be set aside and trampled under the heel of prudential zeal.
The labors of the brethren in Christ, without a missionary society, are larger, warmer, and every way superior for capital purpose of evangelizing and bringing men under the divine government. Let these devout reasoners—and we freely admit their piety—take the bands off all their missionary machinery and enter the field as the Lord’s faithful disciples, working as the brethren did primitively, and then recount to us the fruits of their labors. Will fewer addresses be delivered? Nay, will there not be many more? Will Jesus’ zeal be possessed or manifested? Rather there will be a bigger and purer stock of it? Will a less number of souls be saved? Who believes it—will there not be two or ten, or twenty, or a hundred to one?
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“Refer to facts. Where and when did any missionary society perform what the first disciples performed among Jews and Gentiles? They did certainly ‘with one mind strive together for the faith of the Gospel,’ not merely to edify one another but to ‘hold forth the word’ to turn sinners from sin to salvation. Where and when did a missionary superstructure make such headway in working and winning as a handful of disciples in Virginia, Kentucky, Ohio and other parts, between 1816 and 1836?
But discretion again meets us and tells a pitiful tale concerning the sacrifices made in the early efforts of brethren in America. And were these sacrifices too great? Can we calmly look upon our Lord on Calvary and in the grave, and complain of sacrifices? The religion of Christ never will, we conclude, while the current dispensation lasts, be permitted to make its way over the world in silver slippers. The Lord intends to make drafts on us according to the measure of his superabounding favor and affection; and if we are not prepared to make sacrifices, calling and accounting all our duties so many pleasures, from the love we bear to Christ our Redeemer, like the true laborers we read of, we ought to be ready to deliver ourselves up to the safekeeping of the flesh at once. We cannot thus belong to the Lord’s company of spiritual men.
There is, however, a sentiment uttered by friend Franklin that is not only endorsable but praiseworthy. He says in effect to brethren, ‘Do not dispute about plans.’ Agreed! Let the friends at Cincinnati, then, show the example by actively repudiating their organised discretionary plans; go to work after the sure model, and teach all to follow them as they follow Christ. We need workers. We need strong, zealous, big-souled workers. Organizations and their plans are for worse than useless. Nice dove-tailed schemes, showy conventions, loud-sounding resolutions, home-made laws, commercial memberships at so many dollars apiece, salaried agents to procure salaries for others, bargains with missionaries for a certain number of days’ preaching for a given amount of funds, let all such latter-day patchwork and prudential planning be thrown into the Dead Sea, and let the health-indicating and health-inspiring proceedings of the model brethren be substituted. Thus will the world be converted, for thus the world was once converted.
We require workmen, living, spirit-stirring, light-shedding, love-diffusing, zeal-producing, fruit-bearing, sin-subduing workmen; yes, men whose minds are quickened by the electricity of heaven, and…
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whose souls are expanded to overflowing with the Lord’s life-message which he asks his people to carry to all who dwell beneath the skies. Workers we must have—workers we must all be, or perish we shall as all idlers ought. We need workmen who are Gospel-robust and self-sacrificing, whose zeal is not created or regulated by the missionary hot-bed, but in whose hearts Christ dwells by faith, and who are therefore enabled to show Christ to others and implant in the souls and affections of men what is deeply and abidingly implanted in themselves.
D. O.
THE SIMPLICITY OF THE GOSPEL
The crowning excellence of Heaven’s message of good news to man is its adaptation to man in the humblest condition of life. It requires no course of learned training, no toilsome years of philosophic investigation, to understand its meaning. Every man or woman on this earth who has intelligence to understand plain propositions, and a heart possessed of honesty enough to make it true to itself, can comprehend, receive, and be blessed by the glorious manifestation of God’s love for perishing mortals.
To every good and honest heart, the story of the birth, the life, the sufferings, and the death of Jesus, appeals with a mightier force than any human eloquence ever heard on this earth. What vanity and presumption it is for a class of declaimers that traverse our land, to substitute for this simple good news of a Saviour’s love, every species of pompous harangue and empty senseless speculation, by which the minds of the people are confused until they know and believe nothing on the subject of religion. The consequence is that mystification, blindness, and uncertainty possess the people. The intelligent know that the system of things which has prevailed, and even yet holds sway, is a veriest deception and counterfeit. Yet even many who would gladly receive the Truth are driven into this wild fanaticism for want of knowledge of the better way, while the ignorant, the thoughtless rush pell-mell wherever excitement leads them.
It is a lamentable fact, yet strictly true, that after all our boast of having the Word of God, the people are ignorant of its teaching; they know not what it contains. The vast majority would think as soon of consulting Webster’s spelling book to learn the way of salvation as the Bible. They have some inchoate idea that it tells us that God made the world in six days, and that the first man’s name was Adam, and…
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Perhaps have heard something about the flood and Noah’s ark, perhaps a little about Sampson, and may probably have heard of such a personage as Jesus, but the idea that there is presented in the word of God, the means of salvation for man, has never once entered their vaguest conception. The preaching, the exhortation, and all that stuff put into the hands of children called Sunday school literature, tends to the same end, the utter confounding and destroying all notion of a sensible, plain, and simple plan for man’s redemption. It all tends to blindness and bewilderment.
Before any man or woman receive the Truth all this notion of mystic influence must be swept away. The Bible is indeed a dead letter so long as the people are taught to expect light and salvation outside of its teachings. When men and women can once be brought to the point to regard the word of God as intelligible, simple, and authoritative, and as containing God’s revelation for their redemption, they are far advanced toward receiving the Truth. But until this point is gained it is indeed a labor of difficulty and uncertainty. Every sort of obstacle and hindrance opposes the truth. The mind and heart filled with notions of visions, dreams, sights, and ghostly spectres, have no room for simple glad tidings of our Saviour’s love. Sensible belief in Christ in such circumstances is utterly impossible.
But when the Truth can break through this cloud of superstition and error, and well-founded faith takes the place of doubting fickle emotion, how glorious is the change. Then indeed the word of God is permitted to have its power. Then as the seed sown into good ground it brings forth an hundred fold.
Is this reign of superstition to becloud our land forever? What will break its charms? Nothing my brethren but the Truth. It is God’s means which He will bless when faithfully spoken. Preach it, brethren, as if you believed it. Preach it as if you trusted it. Preach it in the love of it, and God will bless it, and in blessing it will bless all who preach it faithfully, earnestly, and trustingly.
W. L.
GODLINESS
“Godliness with contentment,” says Paul, “is great gain.” “Godliness is profitable unto all things.” “Follow after righteousness, godliness, faith, love, patience, meekness.” He speaks also in his 2d letter of men having the form of godliness and denying the power thereof. Peter enjoins upon the Saints to whom he wrote, godliness.
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as one of qualities which make up the perfect man in Christ Jesus. What is this quality upon which so much emphasis is laid by these two greatest lights of Christian world? All, doubtless, are ready to answer that Godliness is that quality which assimilates us to God. But the question with us is, do we appreciate the necessity of endeavoring to possess a character that likens us to our Maker, or do we in reading these passages pass them by with little or no thought of their meaning?
We find that often times the simplest, clearest, and yet most important matters of Christianity make no impression upon us. We from habit, read the Scriptures in an idle, listless way, and pass over the most palpable truths and requirements merely on account of simplicity. When we read the injunction “add to your faith courage, to courage knowledge, to knowledge temperance, to temperance patience, to patience Godliness, to Godliness brotherly kindness and to brotherly kindness love,” does it make an impression upon our hearts that these are qualities for us to possess, and without which we are blind and cannot see a foot off, or do we transfer them to some friend, neighbor, brother, or sister, and think these are qualities which he or she very much need? I fear this is very much our practice in dealing with the commands of Heaven. The great idea of personal responsibility we are little disposed to entertain. The idea that we are to deny ourselves of ungodliness and worldly lust, and that we are to live soberly, righteously, and Godly in this present world, is not quite compatible with the rebellious spirit that dwells in most human hearts.
The beauty, the glory and excellence of the Gospel is that it makes us each individually accountable and responsible; when, therefore, we are commanded to exercise ourselves unto Godliness, it is no mere flourish of words. There is meaning in it, which if we fail to impress upon our hearts we are traitors to Heaven, and deceivers of our own selves. I know we are ready with all sorts of excuses, and doubt whether anyone can yet set about finding an excuse for neglect of duty, that did not find one ready at hand. The wicked soul has an abundant supply and many a victim of excuses is thereby brought to speedy destruction.
But let us remember that whatever God commands us to do he expects us to perform. He has not required of us impossibilities. When he commands us to subdue our passions, to control our temper, to render good for evil, blessing for cursing, he requires nothing that is more than we can perform, if we fully resolve in our hearts to do it, relying on the help of His omnipotent arm. So too when we are…
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Commanded to live Godly, to “add to patience Godliness,” to be perfect even as our Father who is in heaven is perfect; it will not do for us to say these are impossibilities. Heaven and immortality cannot and will not be gained unless we manfully make the effort, and we are strongly assured that God will bless us in our efforts.
Let us therefore live Godly. Let us live not for the world with its vanities, but live for eternity. Live ready at all times to render an account to our Maker.
PERSONAL
Our former Brother, J. R. Collinsworth, of whom we spoke in the July No. as an apostate, complains bitterly, and we are willing, if he has not abandoned the cause, and is not representing us, as reported by a respectable Baptist minister, as preachers of water regeneration, to make all proper correction.
Friend Collinsworth must show his faith by his works before we can respect him as a Christian. He may belong to the school of Messrs. Ferguson, Richardson, Russell, and Carman, but we fear not to the school of Christ.
HAVE WE A CREED?
HAYWOOD COUNTY, Tenn., June 30th, 1858.
Bro. Fanning: – I again trouble you in order to gain some further information on some other subjects, which I am unable to see through satisfactorily, and as I am very plain, and sometimes quite a blunt spoken man, you may perhaps conclude that I am trying to get up a controversy with you. I can assure you that is not by any means my design, for a man of my learning and talent to get up a debate with one of your learning, talents, and experience, would look to me unbecoming.
I am down where you have been, but you are up where I never was, nor ever can be in scientific knowledge and experience; therefore, you would have an overwhelming advantage of me, for which reason alone I would not wish to get into a fight with you; therefore, if you find me pitching at you as you probably will before I get through, you must not conclude that I mean to debate, but that I merely mean to wake you up in order that you increase your light.
I have had no instructor or teacher for twenty-two years, except the Bible, and almost everything that I know about the religion of Christ I have learned from that Book, and as far as I know there is not one single Christian teacher in this county.
It seems to me that practice among the members and teachers of the Christian church at the present is very different from what it was some years ago. Then
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They could agree or disagree, but now they cannot agree to disagree at all; if they disagree one or the other must die (spiritually), or come to an agreement. Some years ago every member of the Christian church was allowed to read and learn all he could from the Scriptures, and was under no restriction (that I know of) not to tell or teach what he might think he had learned.
Now, if any one reads the Scriptures and learns what he may think is its true meaning and tells or teaches it without first getting the sanction of the brethren who may have charge of the Iron Bedstead, he is in danger of being cut off from the church, no matter what he thinks he has learned from the Scriptures. He must wait until he can hear from Bethany or Franklin College before he teaches it, or else his destiny is sealed in that church forever, if it happens to be something that these Colleges have not learned or sanctioned.
John Thomas was cut off for preaching materialism. Ferguson was cut off for teaching spiritualism. By this we know we must not teach either materialism or spiritualism. What then must we teach in this case? (Preach the Word. Ed.) I thought the Christian church once fought against the use of the Iron Bedstead or the principle of fixing a standard for its members to come up to, (our Bro. is mistaken. T. F.) but I now find that the Christian church, according to my views on the subject, occupies and exercises precisely the same principles and practices of the sects, and to which it was once opposed.
By its direction, or in other words, by the duties enjoined upon the church by the interpretation put upon the Scriptures by its teachers, members are whipped up to a certain standard fixed by Bethany or Franklin College. His head is cut off forthwith without mercy. There is no use in his pleading innocence. Ferguson did die so soon as he raised his head above the standard fixed at Bethany, and he was slain evidently without mercy as has been shown quite clearly to my mind from the many kicks he has received by the Gospel Advocate since his death. These were given through fear of his coming to life again.
Now I am not exactly able to tell whether there is more than one Iron Bedstead or not, and Bro. Fanning seems sometimes to talk like he had one; perhaps it is the old one which Bro. Campbell had, if so it may be fortunate for Brother Campbell, for you remark in your last paper that if Brother Campbell has concluded to defend Dr. R., good men, and the cause of Christ must suffer. Then it may be that Brother Campbell may find himself stretched upon the same bedsteads upon which he tortured Thomas and Ferguson. Look again at Dr. Richardson’s case. He believed from Paul’s letter to the…
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Romans, and other Scriptures, that the being and attributes of God might be known from the works of creation. This principle of what is called natural theology, Dr. R. dared to teach without authority from Franklin College. No doubt but what Dr. Richardson thought it was taught in the Scriptures, but President Farming thought differently, and as soon as you made the attack on Dr. Richardson, and afterwards not retract, you began your threatening; and are now threatening Brother Campbell likewise if he defends Dr. Richardson.
By this we may learn that we must not teach that we can learn, or gather any idea at all from the works of creation, either of power, wisdom, goodness, or anything of that character, for these are some of the attributes of God, and therefore they cannot be learned from the works of creation. We must not say or believe that we can see in anything in creation that from which our reasoning faculties could form any idea at all of either wisdom, power, or goodness.
Then we know on the other side that it would not do for us to say that all these things just happened so, and that we can see no order or harmony, or anything in all the works of creation that the faculties of mind which we are possessed of could form any idea of power into formation, or the upholding and continuance of all these things in their proper places and causes, for there cannot possibly be a more self-evident falsehood asserted than for a man who is possessed of the faculties of mind common to all mankind to say that he can see no signs of either wisdom or power, as displayed in the works of creation.
Mark you, we do not pretend to say that we can form any idea of God’s character, for we are dependent entirely on written revelation for his name and character, but if we ourselves of this earth, and all things that it contains, if the sun, moon, and all the planets in the starry firmament did not just happen so without any cause, they must of necessity have had a just cause to produce them; this, therefore, every human being on the globe who is possessed of the natural faculties and powers of mind common to mankind, can see and know without any written revelation. They can know without written revelation that if these things did not just happen so without any cause, they must of necessity had a cause.
This, therefore, proves to all intelligent human beings the existence of some first cause of all these things; therefore, the existence of the first cause of all things being clearly and satisfactorily proven by the works of creation, written revelation then comes in; mark you, not to prove the existence of a first cause, but to tell us who that first cause was (that it was God), and to make known to us.
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The character of that first cause which was God, therefore we find not one single argument, or proof adduced in any portion of written revelation to prove the existence of God or the first cause of all things, for this is clearly and fully proved by the works of creation, hence written revelation begins right where this proof ends.
By telling us that in the beginning God created the heavens, and the earth, &c., previous to these, we know there was a first cause, for the works of creation proved it. His eternal power and Godhead of other invisible things of him are clearly seen from the creation and the world being understood (as I have just said) by the things that are made.
Then the Heathen, who I suppose to be possessed of the natural faculties of mind common to all mankind, may, and does see and know most assuredly from what they see around them, of the works of creation that there must be, and is, beyond all doubt, something in existence somewhere, and of some name and character which gave existence to what they see, and from the evident power that must of necessity have been exercised in its formation and construction, and the great wisdom displayed in the harmony and regularity of all around them, many of them are struck with awe and veneration at that power and wisdom so manifestly displayed in the works of creation around them, that they would willingly pay that honor, respect and praise, which is due to the author of these things, if they knew who or what it was.
Hence in all nations we find some kind of worship in existence, got up under the influence of these impressions, but not knowing what it was that did all these wonders, they see around them some worship the sun, some the moon, some other things of various kinds, and in these forms of worship they may do some things that are written in the law of Moses or of Christ, and thereby become a law unto themselves, and thereby be saved.
There is no man, I presume, who knows everything that is in the Bible; if there was, that man could with propriety say to another, you must not teach that, but one who does not, it seems to me, might prevent the truth being made known in some cases by such a practice.
Please explain these things.
Yours, most respectfully, in brotherly love,
WILLIAM PARKER.
REMARKS: Our correspondent will please remember that we profess to believe in a standard of religious truth. The Bible fairly translated is the Christian creed. Schools have not the right to give authoritative views to the brethren. All that is said about Heathens…
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“looking up through nature,” to the great first Cause of all things, is visionary. Hence Moses taught, not as speculatists had supposed that the world came by chance, that first of all God created the heavens and the earth. Our Brother certainly perverts Paul to the Romans; and last of all, the declaration that “the world by wisdom knew not God,” puts an end to all controversy. Men enlightened by Divine revelation, can see the power, wisdom, and goodness of God in all his mighty works, but to natural men, they speak not.
T. F.
ILLINOIS, July 13th, 1858.
BRO. FANNING: Permit me (after having for some time been a reader of your valuable paper, and believing it to be, as it claims, an advocate of the Gospel) to submit to your readers a few queries, a faithful answer to which, we think, will be edifying to some.
- Can a person who is not in the church get therein without immersion?
- Can a person be in the Church, then out, and then in again?
- If so, is this not authority for re-immersion?
- Is there any Divine authority for one practice which we have, namely, calling the church the Christian Church?
URIAH HARDY.
ANSWERS:
- Anciently, believers put on Christ in immersion.
- Those who are represented by the seed in good ground, bring forth, some thirty, some sixty, and some an hundred fold. Yet men who sin against God, may “fall from favor.”
- Peter sinned, and yet re-immersion was not necessary. Indeed, it is necessary to no one who was once immersed understandingly. Such may sin, but pardon afterwards, is promised in consequence of repentance and prayer. If we sin, we have an advocate, one to call us to God, Jesus Christ, our Saviour.
- There is no authority for calling the body the “Christian Church.” The Church of God, including all obedient believers, is correct; the churches of Christ, meaning the different congregations of disciples, is also Scriptural. We dislike to hear the brethren speaking of the “Christian Church.” It is not the sacred style of the New Testament.
T. F.
MIDWAY, Madison county, Texas, July 1.
BRO. FANNING AND LIPSCOMB: I take great pleasure in informing you and your readers, that the cause of our Master begins to look…
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up in this part of the country. I have just returned from a “Tent Meeting,” held by two congregations of disciples. The disciples at Midway, and those on the opposite side of the river, in Houston Co. The meeting was held at a most beautiful lake near the river.
The following brethren were the proclaimers: Bros. Wilson and Roberts, of Houston county; Bro. H. McKenzie, of Falls county, and myself. The meeting continued ten days and resulted in twenty-one noble accessions. Seventeen by immersion, one from the Baptists, and three by commendation. We labored to dissipate the darkness that filled the minds of the people, by the simple introduction of the light. Nothing more was attempted than a simple presentation of the facts of the Gospel. They were most gloriously triumphant.
Truly, is the Gospel God’s power to subdue man’s stubborn will. May the Lord enable us to live as Christians should. I take pleasure in stating that each of the above named congregations meet every Lord’s day, to worship God for themselves.
I am, as ever, your Brother,
B. SWEENEY.
Macon Grove, July 15th, 1858.
Dear Bros. Fanning and Lipscomb: We have just closed a meeting at this place, with three additions. I think the cause is looking up some in this section. We send you the obituary of Sister Jennett Hamilton, of Masongrove. Sister Hamilton united with the Christian Church in the fall of 1849, in which she lived a consistent and devoted member up to her death, which took place the last day of May, 1858. Sister H. expressed her willingness to die; she feared not death, for she had given herself to the Saviour. She leaves a husband and four little boys to mourn her loss, but they mourn not as those who have no hope, for she leaves a world of sorrow for one of bliss. In death she smiled, and with her admonitions to Bro. H. to train the family for immortality, her spirit took its leave, while the body returned to the dust. Thus our Sister is gone to her reward. Blessed are the dead that die in the Lord. They rest in hope, and their works follow them.
As ever, yours,
JAMES HOLMES.
BAPTISM BY SUCH AS DISREGARD THE ORDINANCE.
Tallisby, Miss., July 1858.
My Dear Relative: My health is bad, but I desire to serve God the balance of my days; but there is no Church of Christ within forty…
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miles, with which I can unite, and I do not believe I can travel the distance. There is a Methodist Church and the preachers would baptize me, but I do not believe the Methodist doctrine, and I write to you to get your views on the subject.
J. B. SWARENGEN.
REPLY
We rejoice to hear of the determination of our cousin to submit to the Gospel of Christ. Our advice is to send for the nearest Christian, and demand baptism, in the name of our Savior, at his hands. We have seen our Methodist friends go through some forms intended to be immersion, but it was always in so faithless, awkward, bungling, undignified, and ludicrous a manner, that we regarded it as a burlesque of the Gospel obedience. They immerse not to put on Christ, but to retain or secure members to the party. Again, the Methodist Church, though composed of zealous religious persons in our humble judgment is not so much led by the spirit of Christ, as by animal impulses. Still there are religious persons in the Church.
T. F.
Whilst we dislike invidious names, our correspondent below seems to give some good hits, which we consider not entirely inappropriate. We would prefer a different style.
T. F.
THE GUMELASTIC BAPTIST
There are persons among the missionary Baptists, who will acknowledge every point and practice of the Christian Church, but glory in the name of Baptist. You can bring them up to any principle in the Gospel, and let them go, and they drop right back into the Baptist harness, and there they are just as they were before, and whenever a member of the Christian Church settles within their reach, they soon find out his or her objections to the Baptist Church, and they are particularly careful when he or she is present to preach just such doctrines as they know or believe will please them until they get him or her, as the case may be fitted, to the Baptist harness.
First they walk him a little, then trot him awhile, then lope him awhile, and in a very short time you will find him one of the fleetest, and most efficient members in fixing and fitting the Baptist harness on every member of the Christian Church they can influence, and who is not well posted in Scripture knowledge, and of such I must say there are too many. There are a great many members of the Christian Church scattered through this country, and most of them are in the Baptist harness, and they soon become champions in the Gum-elastic cause.
W. PACHER.
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Dear Bros. T. Fanning and Lipscomb
It is my painful duty to announce through the Gospel Advocate the death of our beloved brother, James S. Soape, aged 45 years, who departed this life at his residence in Panola county, Texas, on the 24th day of Oct., 1857.
In all his relations of life he was an exemplary man; his conduct was regulated by pure principles of morality and religion; as a husband, father, neighbor, and master, he was affectionate, kind, obliging, and indulgent.
For more than twenty years he had been a member of the Christian Church. In his last illness he gave evidence that he had an abiding trust in God, and that death to him was but a translation from the conflicts of earth to brighter and more glorious scenes in the home of the blest. He has left a dear companion, three daughters, and two sons, and a large circle of friends to mourn his loss, both in Tennessee and Texas, but they ought not to mourn as those that have no hope, for if we believe that Jesus died, and rose again, even so them also which sleep in Jesus will God bring with him.
Samuel Henderson
GOOD NEWS AND KIND WORDS
Georgetown, Texas, July 4th, 1858.
Bros. Fanning and Lipscomb: Brother S. N. Giles and myself have just closed a meeting of four days in Bastrop, at which we gained seven, and the week previous we gained seven in Youngs settlement, Bastrop county.
The cause is certainly onward at both of these points. Through the Advocate, I beg leave to invite the brethren and friends of the Bible cause, as pleaded by us, to attend the Christian Tent Meeting at Georgetown, Williamson county, Texas, commencing on Friday before the first Lord’s day in October next. If any of our Evangelists in other States, or in this State, or any of our brethren or friends, who desire to visit Western Texas, will attend said meeting they will be cordially welcomed by us. We confidently expect this meeting will be one of the largest ever held in Western Texas.
Bro. Fanning, you have many in this county who sympathize with you in your misfortune, in regard to the course pursued by Brother Campbell towards you in your Dr. Richardson debate. No one here believes Brother Campbell capable of intentionally doing wrong, yet all knowing his peculiar zeal and interest for Bethany College, and you being placed at the same point at Franklin, it was much easier for the Doctor to insist that yours was a war on Bethany, than to meet…
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Your argument. Remember, Bro. F., “Charity or love beareth all things.” Due respect for our seniors, especially for our dear and beloved Brother Campbell, should characterize all our acts and words. May favor, mercy, and peace, be with you and all the lovers of our Lord Jesus Christ.
STEPHEN STRICKLAND.
ELDERS AND BISHOPS
I would be pleased to see a full statement from one of you in regard to the office of Bishop and Elders, as we have some preachers here which are teaching that they are synonymous terms, and that Elder implies office as Bishop.
I think a full statement in the Advocate from you would settle the difficulty.
S. HENDERSON.
REPLY. – The word elder denotes an older person, or one of experience, in opposition to a novice or new convert. Bishop indicates office, but a bishop is always an elder or experienced man. Not every elder—old men—however, is competent for the labor of the bishop. We hope to examine the whole matter soon.
T. T.
CUMBERLAND county, Tenn., July 12th, 1858.
DEAR BRO. FANNING: – For my own satisfaction and that of others, I wish to ask a question or two, regarding church rights, which you will please answer as soon as you conveniently can.
Suppose that Brothers A., B., and C., are members of the church at the same place, Post Oak Springs for instance, and Bro. A. has been known to be intoxicated frequently by drinking ardent spirits. Brothers B. and C. have both seen him drunken, and it is a general report among the world, and yet Bro. A. is not dealt with for this crime.
After a while the brethren, A., B., and C., all remove from Post Oak Springs, and have their membership at Antioch for eight years before the church at Antioch gets in possession of this report, and they bring charge. Now, supposing Bro. A. has not been drunken since the date of his entrance at Antioch, but has only been drinking pretty freely, have the brethren a right to deal with him for his former crime? And have not B. and C. incurred guilt for not having informed against him before? As these seem to be questions in the mind of some, and we have a case of this sort hanging up, please answer when opportunity will serve.
Yours, truly,
A. C. AYTSE.
ANSWER. – When Brothers B. and C. saw Bro. A. intoxicated, they…
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were under the most sacred obligations to reprove him, and if he did not reform, it was their bounden duty to report him to the congregation. But after living with A. seven years they had no proper ground to charge him for a sin, he had seemed to overcome. It is true that for “dram drinking” it would have been perfectly correct to charge him on two counts at least. In the first place it is physically, intellectually, and morally impossible for a dram drinker to continue a sober man.
2d. Dram drinking has the appearance of evil, and no member of the church should be suffered to indulge his appetite. It is no excuse to say the drinker takes the whiskey as a medicine. It is ruinous on whatever pretence it is taken. We can call the names of even preachers who “drink for their health.” Death is preferable to drunkenness.
T. F.
ARKANSAS FOR THE TRUTH
Washington, Ark., July 4th, 1858.
Dear Bro. Fanning:—The Advocate for June is just received, and its contents as usual read with much interest.
I am much pleased with the Advocate, and the course you have thus far pursued, standing firmly on the Bible, the whole Bible, and nothing but the Bible, for what you teach in relation to our Holy religion.
I am glad you have the independence, the fearlessness, to declare the Truth, and to discard all this jargon about “natural religion,” “inner consciousness,” “man’s deriving knowledge from his spiritual nature,” &c., &c. Away with such balderdash, and away too with the “philosophy” that belongs to such teaching. The plain teaching of the Book is what we want, and I had thought that was one of the cardinal points in the teaching of the current reformation.
Dear Brother, do not become discouraged, hold on to the truth in faithfulness. You have the truth, and through this controversy you have maintained it. And first here I would like to ask, why have not your articles appeared on the pages of the Harbinger? To say the least, your articles will compare well with your opponents. What has been the practice and boasting of the Harbinger on this subject? Has it not been that both sides are given? What then has wrought such a change and this too when you are regularly publishing everything that has appeared from the pen of your opponents? Has not Bro. Campbell a thousand times complained of just such treatment from his opponents? and a thousand times showed its want of courtesy, nay, its sectarianism? It does seem to me that comment is unnecessary.
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But worse than all, is Bro. C.’s last article on this subject, in the June Harbinger. It does seem to me it is in bad taste, bad spirit, and fails to touch a single point at issue. But I forbear.
H.
Brenham, Texas, June 23d, 1858.
Dear Bros. Fanning and Lipscomb:
I have taken a few minutes to drop you a few lines, in which I wish to know if you have received a communication from me, in which I reported the result of my last year’s labor. If you have not received my report I would just say I had sixty additions, mostly by confessions and baptism. My labors the present year, from April up to the present time, have been twelve, ten by confession and baptism, and two by report.
I have just returned from Lagrange, Fayette County; I spent ten days, and had four confessions and baptisms, three gentlemen, and one lady. One of the gentlemen made a confession last winter, and wishing to obey the Gospel applied to Mr. Hill, a Baptist minister, requesting to be baptized, but not thereby to be considered a member of the Baptist Church, but he could not do so, as Baptism is the door to the Church; and although his lady is a member of the Cumberland Presbyterians, and an excellent woman, having been immersed, he could not consent to go into that establishment, and so he remained till I visited them, and notwithstanding the false charges and misrepresentations against us, he succeeded in getting the Presbyterian Chapel for me to address the friends in, after which he came forward and on confessing his faith I immersed him in Christ with the others. And so having put him on, they will have to contend earnestly for the faith. May the Lord sustain them. Many who heard that day said never had a people been more misrepresented. I have baptized twelve in that vicinity since last August, and there are a good many who are members, or have been of the Christian Church there intend organizing soon.
Dear Brethren, may the Lord prosper and sustain you, the cause is His, never fear.
In the one hope, I remain yours, in Christ,
Aaron Newman.
Bro. N.’s former report did not reach us.
W. L.
Athens, Tenn., July 15th, 1858.
Elders T. Fanning and Lipscomb,
Dear Brethren: After my Christian regard for you, I wish to give you a history of a tour of
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some seven weeks in Georgia. I left home on the 20th day of May;
same evening spoke at Hairs Creek in Bradley county. Next morning
immersed one intelligent young lady; same day spoke in Hamilton
county, had two additions from the Baptists. From thence I went to
Walker county, Georgia; spoke on the fifth Lord’s day at Shady
Grove, and immersed one young man; on the next Lord’s day I spoke
at Cane Creek, had four additions, two from Baptists, and two by
immersion; on Thursday following I spoke at Brother Liles’, in Gordon
county; had one addition from the Baptists on Lord’s day at Captain
Taylor’s School House; had one addition from the world on the fol-
lowing Lord’s day; I held a meeting in Jasper, in Pickens county;
had three acceptions from the Baptists. On Wednesday and Thursday
held meeting at Pleasant Hill, same county; had ten accessions,
one from the Baptists, and nine from the world.
On Friday commenced meeting at New Liberty, same county, which
continued five days and resulted in twenty-seven additions.
From thence I came into Murray county; where I met with Bro. A. Allison; we had an in-
teresting meeting which resulted in eight immersions into Christ, two
of which are a step-son of Bro. Allison and his beloved daughter. On
Friday last we commenced a meeting in Bradley, at Bethlehem about
miles South of Cleveland immersed two, making in all thirty additions.
To the Lord be all the praise.
Your Brother in the Lord, in hopes of eternal life,
M. LOVE.
Bro. Love’s reports are always cheering. He labors as if he had
work to do in this world, and such labors the Lord will ever bless.
W. L.
WHISKEY, TOBACCO, AND PROFANITY, IN SCHOOLS.
NEWPORT, Tenn., June 19, 1858.
Bro. T. F. FANNING: – In the June number of the Gospel Advocate,
in an article on “Schools and Education,” you ask the question, “Why
cannot all vicious habits, such as Profanity, idleness, the use of to-
bacco and stimulating drinks, be banished from schools?” I answer,
unhesitatingly, they can and they ought to be.
I am a sort of schoolmaster, and about two years ago I became convinced
that these evil habits ought to be excluded from schools, and I have
ever since acted accordingly. I receive none who use profane language,
intoxicating drink, or tobacco, unless they in good faith, abandon these habits.
I am fully aware that some men will not patronize a school of this
THE GOSPEL ADVOCATE
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They say they will not suffer their liberties to be taken from them! In taking profanity, intoxicating drink, and tobacco from them, we are not taking away their liberties, but we are freeing them from the slavery of these sins, for such they are, every one of them. The man who frees men from these sins is a philanthropist; and no man has greater opportunities to do so than the teacher of schools and colleges.
Bro. Fanning, I do hope you will not only “speak again on this subject,” but that you will speak often. Much is needed and you can and ought to speak. It would meet my hearty approbation, and doubtless, the approbation of very many others, if there was a department in the Gospel Advocate, devoted exclusively to the subject of education. Gladly would I contribute to such a department. What think you, Brother Fanning?
Yours, in hope,
GILBERT RANDOLPH.
P. S. – I hope the difficulty between you and Bro. Campbell has seen its worst. You have not said one thing which I could wish you had not said. I wish I could say the same of Bro. Campbell. He surely will retract.
G. R.
Our purpose is to have more to say upon the subject of education, and we trust our brethren will cheerfully cooperate with us.
T. F.
THE TRUE WORSHIP
Sewanee, Tenn., July 9th, 1858.
Dear Bro. Fanning: – Your reply to questions noticed in the June No. of the Advocate, as to what particular acts constitute the first day worship, induces me to make a remark or two. The forms of the doctrines (acts) of Christianity, exhibited in the practice and religious exercises of the disciples, builds the Church up in her most Holy faith, but faith without works is dead being alone. James x. 17. Everything therefore enjoined by Him, who is head over all things, to the Church, is indispensable to her welfare, if not her existence, if the number of them be not only seven, but twenty times seven, not one of them should be omitted, lest we fall under the charge of not bringing the appointed offerings. On the other hand care should be taken not to bring anything the Lord has not appointed, lest we be charged of Him with placing strange fire upon the Altar of God (Lev. x. 1). The most particular object I had in view in addressing you this, is to solicit an answer in the Gospel Advocate to another…
THE GOSPEL ADVOCATE
Question Noticed Before
Question: What constitutes any act, or one act, rather than another proper divine worship?
T. V. BUSH.
All we do by the authority of God, is the service of God; what we perform upon our own authority, is our work, and what we do by authority of men, is the worship of men. The only evidence of Scriptural authority, is a positive command, or example of one or more persons acting under the immediate guidance of the spirit. We must renounce the authority of Shakers, Quakers, Mormons and others, who profess to direct the guidance of the spirit of an inward feeling, or the New Testament authority. All persons who claim revelations in their consciences, it occurs to us, are beyond the reach of spiritual truth. The Lord’s word should be our directory through all the trials of life. We would be glad to hear from Brother Bush often.
T. F.
YELLVILLE, Ark., June 20th, 1858.
Correspondence
Dear Bros. FANNING AND LUSCOMB:
I avail myself of this opportunity of acknowledging the receipt of four numbers of your excellent paper, the “Gospel Advocate.” I am engaged in the proclamation of the Gospel at present. My work lies in a portion of five counties, and is so extensive that I can pass round it only once in two months. I do not know of another Evangelist in this section of country; true, Bro. Lemmons rides below me (East), but on the North, South and West, there is nobody. There is not to my knowledge more than ten or twelve proclaimers in the State, and not more than four or five of them devote their entire time to the work. Truly, the harvest is great, but laborers are few. Superstitious sectarianism is the principal barrier to success of the Gospel.
Yours, in Christ,
W. B. F. TREAT.
Good Items from Jacob Creath, Jr.
In a recent issue of the American Christian Review, published by Bro. Franklin, we notice some capital hits from the pen of Bro. Creath, which we think will not be out of place in the Advocate. Speaking of places wanting preachers, he says:
“I think I was told at one of these places, that they did not want any man who chewed tobacco or smoked cigars or who wore black.”
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They want laborers and not loafers, who will ride out on Sunday, on the railroad or turnpike, in a buggy, and preach one sermon on Sunday, and eat a good dinner, and then lounge about the rest of the week, and smoke cigars and talk politics.
They want a man who will spend the whole of his time in reading his Bible, in meditation in secret, in private prayer, in fasting, in teaching the Scriptures, in religious conversations in families, in exhortations, in visiting from house to house through the week, and catechizing the children and servants at the morning and evening devotions, who will talk upon pious and religious subjects of the Scriptures, and who will let philosophy and transcendentalism alone—”the higher and lower laws”—metaphysics and hair-splitting, and all such stuff—one who will preach, teach and live the simplicity of the New Testament.
They do not want fops, nor dandies, nor “ladies’ men;” they want laboring men—pious, zealous and God-fearing men—such men as were Timothy, and Titus, and others.
The old men of this reformation, the pioneers, must needs get him, each one, a strong new broom, and begin and sweep away these new cobwebs of philosophy, that are beginning to weave themselves over the public mind, and put in their place the plain sayings and words of Christ and the Holy Spirit. The way to get and retain and exhibit the Holy Spirit, and the spirit of Christ, is not by wrangling and exposing the follies and weaknesses of our brethren, but by daily reading and meditating upon the sacred writings, by private and public prayer, by attention to our own hearts, thoughts and words, and by attention to divine ordinances and pious conversation.
There seems, of late, too much attention to hunting out rich congregations, large salaries, and the ease and comfort of the preacher, more than to the edification of the congregation, and the conversion of sinners.
OBITUARIES
MARTHA A. CHAMBLIN, wife of John C. Chamblin, departed this life on the 11th of March, 1858, in the 37th year of her age, after a painful illness of five days. She obeyed the Gospel in 1836 in the State of Missouri, was immersed by Bro. Wilks. She moved thence to the State of Tennessee, and thence to Chattooga county, Ga. She lived an exemplary Christian life, and has left an affectionate husband and ten children to mourn her irreparable loss.
A. CHAMBLIN
THE GOSPEL ADVOCATE
Departed
Departed this life in Barnwell District, S.C., May 21st 1858, at the age of forty years, after a painful illness of twenty-four days, Mrs. Philithia H. Bush, daughter of Charles and Lydia Ashley, leaving a husband and seven children, with many relatives and friends to mourn her death.
Her sickness was of the most painful kind, but was submitted to with Christian fortitude and resignation, and in a manner exhibiting in a high degree the power of the Christian religion. The deceased had been for about twenty years a consistent professor of the Christian religion, having early in life united herself to the Baptist church at Rosemary, in which she lived for nine or ten years, as an ornament to her profession, after which she joined the Christian church at Union, where she continued to exhibit in her life and conversation the Christian graces.
She was a devoted wife, a loving mother, a kind and indulgent mistress, and a benefactress of the poor and needy, and many will long remember her deeds of charity and acts of benevolence. She died trusting in a gracious Redeemer.
“Blessed are the dead who die in the Lord from henceforth; yea, saith the spirit, that they may rest from their labors; and their works do follow them.”
— A. W. O.
ELDER JOSHUA K. SPEER IS NO MORE
He closed his mortal career at his residence in Bedford Co., Tenn., about the last of May, 1858, much regretted by all the brethren who knew him throughout the State, and in distant sections of our country. He has left a devoted wife and several small children that much need his aid, to mourn his loss.
Bro. Speer was among the first, if not the very first from the Baptist ranks, to teach the Christian religion in this State, and we can call to mind no one who has labored more assiduously and more successfully in the churches of Tennessee. Most, if not all the congregations he planted, or taught, meet weekly to keep the ordinances.
We cannot say as much for any other Bro. He loved the Truth and the Church of God, and spent his life chiefly in maintenance of their honor. In addition to his labors in Tennessee, he was the first to erect the standard on the Yadkin, in North Carolina. Many disciples were made and congregated in that State by him, and the reports have been most favorable in relation to their promptness in the service of our Lord from the beginning.
Is there no one who can furnish us with a detailed obituary, and sketch of our Brother’s life?
— T. F.