THE GOSPEL ADVOCATE
T. FANNING AND W. LIPSCOMB, EDITORS
VOL. V. NASHVILLE, AUGUST, 1859. NO. 8.
SOCIAL ENJOYMENT OF CHRISTIANS
The subject of Christian sociality has often occupied our thoughts. In looking through the “Christian Baptist,” a work, by-the-by, which ought to be in every christian household in the land, our eye fell upon an article entitled “Love feasts,” which so clearly and aptly presents the subject, that we determined to give it to our readers. Although it may not be new to all, it will bear a second and third reading with profit. We commend it especially to those professors who can find no means of enjoyment except in the vain frolic, the wicked revelry and giddy dance, the theatre and the ball-room. It is worthy of the attention of all who would realize fully the blessed privileges of their gospel liberty.
W. L.
“That the Bible is precisely adapted to man as he is, and not as he was, or as he shall be in another state, is with me a favorite position; and one, as I conceive, of much consequence in any attempt to understand the sacred book. Next to it in plainness and importance is this, that the religion of Jesus Christ is based upon the whole man, his soul, body, and spirit. There is not a power, capacity, or attribute, which it does not lay hold of; which it does not address, control, or direct, in the pursuit of the most dignified and exalted objects. From the loftiest faculties of the mind, down to the appetites and passions purely animal, it loses sight of nothing. Hence we may say of it as the Saviour said of the Sabbath, ‘It was made for man.'”
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It is a religion essentially social, and the reason of this is found in the nature of man—for he is a social being. The religion of Jesus Christ refines the social feelings, and gives full scope to the exhibition of all that is social in man. No man can therefore either enjoy, or exhibit it to advantage, but in the midst of christian society. Hence “love to the brethren,” and all that springs from it, forms so conspicuous a part of the christian religion.
A christian congregation established upon the New Testament exhibits the most perfect society of which human imagination can conceive. Every perfection and advantage that belongs to society is a constituent of it. When we have put every faculty into the most active requisition; when we have aroused all our powers to discover, or to exhibit the nature, properties, excellencies, and benefits of the most finished, polished, and sentimental society, we have only been seeking after or exhibiting that peculiar character of society which the New Testament gives birth to, and to constitute which is its highest object, as respects the present world. Neither reason, nor even fancy itself, can project a single ornament, can point out a single perfection or benefit that belongs to society, which does not belong to, and form a part of, that society of which we speak.
But I speak not of a degenerated state of a christian society, such as those dead and mis-shapen things which intriguing kings and sycophantic priests have given birth to; but I speak of a christian society in its pure and primitive state, such as that formed by the direction and under the guidance of the Holy Spirit. Many societies called “christian” are the habitation of envy, pride
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and joy, and love, and confidence in God, which their views of Jesus inspired, animated their countenances and their deportment, and shone forth in their whole demeanor; as the ignorance, the clouds, and fears, and awful uncertainty of a company of cloistered friars and nuns, designate their faces and gestures. It is not going too far to say, that an intelligent mind makes an intelligent countenance, and exhibits itself even in the ordinary movements of the outward man. It is much more evident that the whole aspect and demeanor of a congregation of worshippers is an index to their peculiar views and sentiments. Who, that is acquainted with the views and sentiments of the individuals composing any congregation, does not see, or think he sees, in the outward man the character he has formed of the inward man. This I do not say as if it were my design to enjoin upon individuals or congregations to cultivate a system of appearances or movements, comporting with the sentiments, views, and feelings of others; but to lead them to reflect on the causes of these things, and to inquire after what that was, and what that is, which distinguishes us from the primitive disciples.
This leads me to remark that the primitive christians had, amongst other things which we have not, a particular kind of feasts, called in the New Testament, “feasts of charity,” or rather “love feasts.” This was not a practice for which they had to work themselves up, but it was a natural and unforced expression of the spirit which dwelt in them. A marriage supper is not more natural than a christian love feast. There does not appear any precept enforcing or enjoining such feasts in any part of the apostolic writings. This would have been as inconsistent with the genius of the book, as for it to have given a commandment that christians should eat and drink together. It was as much the genuine result of their religion, as verdure is the result of the genial influences of spring. When God sends the rain and causes the balmy zephyrs to breathe, it is unnecessary to issue a command to the seeds of plants to germinate and grow. Thus it came to pass, that as soon as the spirit of God was poured out on Pentecost, and disciples multiplied, they not only attended upon the ordinances of social worship enjoined upon them by the apostles; such as “the breaking of bread,” “the fellowship,” “the prayers,” “the praises,” etc., but they were led to meet in each other’s houses, and to “feast with gladness and singleness of heart.” This going from house to house and eating their food with gladness and singleness of heart, or as it is more correctly and beautifully rendered, “and breaking bread from house to house, they partook of their refreshment with joy and simplicity of heart, praising God,” is just what
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Is fitly called a feast of love, or the love feasts of the New Testament; because christian love bade the guests, brought them together, and was president of the table.
Feasts, either public or private, are usually denominated from the causes that institute them. Now when a number of christians are invited, purely on christian considerations to meet either in a particular family or at a public place of rendezvous, for the purpose of social eating and drinking, or feasting; this repast, whether given by one individual brother, or made by the contributions of all, is a christian love feast.
To these feasts was added the song; yes, the sacred song of joy and gladness was a prominent part of the entertainment: for it is added, “they partook of their refreshment with joy and simplicity of heart, praising God.” What more natural than these christian feasts? refined and elevated sociableness is the direct tendency of the christian religion.
The table and the fireside; the scenes of festivity, of social converse, and of social song, consecrated by christian affection, become as joyful and cheering to christian hearts, as ever was the altar of Hymen to the bridegroom and the bride—as ever was the marriage supper to the nuptial guests.
When any intruded into these love feasts, or were bid to the entertainment undeserving of it, these were “spots and blemishes” in those feasts of love: and are so designated by the apostles. Hence it is inferred that none but those embraced in christian love were wont to be invited to these entertainments; and that no social eating and drinking of a mixed character, where our relatives and neighbors are invited, irrespective of christian considerations, can lawfully be called a christian love feast in the primitive sense of these words. It also follows that whenever a company is called together, all of which are disciples of Christ, to eat and drink, and to be cheerful, such a feast is a christian love feast, and forms no inconsiderable part of that system of means which is wisely adapted to enliven christian affection, and to prepare men for the entertainments of heaven.
When the ancient order of things is restored, these feasts of love will be found as usual for the promotion of humility, benevolence, joy, and peace, as they were in those hale and undegenerated days of primitive simplicity. They will be found as necessary for the perfection of enjoyment in this earthly state, as any of the acts of social worship are to the edification of the christian community in their weekly meetings. They are obviously distinguished from any of the acts of social worship ordained for the whole congregation on the day of life and immortal.
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ity, but houses are not more necessary to shield us from the inclemencies of the weather, than those festive occasions are to the consummation of the entertainments, and finished exhibition of the sociability of the christian religion.”
EDITOR.
CHURCH GOVERNMENT.
BEAVER, ANDERSON CO., TEXAS, May 28, 1859.
BROS. FANNING & LIPSCOMB:—Suppose a congregation has only TWO OVERSEERS—A and B—who disagree as to the exercise of discipline in dealing with several offending members. A thinks the offenders should confess their fault, and ask forgiveness. B thinks not. A presents the case of the offenders to the congregation for their action—citing the scriptures he thinks applicable; upon which, he declines acting any further as overseer, on the ground that he cannot act in harmony with B. Is A wrong? (It is difficult, owing to our ignorance of the offenses or persons, to answer this question. We see no cause for A desisting from his labor. T. F.)
If a division between the overseers produce a division throughout the members—the offenders and some of their relations siding with B, and the balance, chiefly, maintaining that A is right, until there is not one member in the congregation who could be called on to restore peace, that would not be objected to by one party or the other. What course ought the congregation take to have themselves righted? (An experienced Evangelist will be required to put the congregation in order. T. F.)
If, in this state of affairs, B becomes excited and offended at members for opposing his views, threatens to “cut them off,” proceeds arbitrarily in the execution; is entreated by four or five brethren to desist, and yet unhesitatingly persists in his “cutting off,” by virtue of his “official authority,” what remedy has the congregation? (“Cutting off” by “official authority” is the worst form of popery. T. F.)
If, after such a proceeding as this, a large number of members respectfully solicit B to resign his oversight of the congregation, and let some help be called in from the neighboring congregations to restore peace and order; and he should reply, that if every member in the congregation but one should request him to resign, he would not do it; that he was not willing that any man in the world but himself should settle those difficulties; what remedy has the congregation? (If the case is stated fairly, B is an ignorant and wicked man. T. F.)
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In addition to these difficulties, suppose that he should render himself obnoxious to many brethren by teaching publicly, and from house to house, that man has no immortal spirit; (The phrase “immortal spirit” is not scriptural. T. F.) that the souls of the wicked will be annihilated; that there is no endless punishment; no devil; no ministering angels. No importunities can prevail on him to desist. What is to be done in such a case. (The brethren should withdraw from him. T. F.)
If, after months of toil and affliction, the congregation should agree to call in help from abroad, and three brethren, good and true, whose praise is among all their acquaintance, should respond to the call and come to the aid of the congregation as a committee to set it in order; would such a proceeding be right? (Yes. T. F.)
Suppose this committee should make a public appointment to meet the congregation at a stated time; should appear at the time appointed; make public inquiry whether any objection existed to their acting; warning the congregation to consider well what they were doing, for in giving the settlement of difficulties into their hands, they must submit to their decisions. No objection being offered to the committee, but a renewal of the request for them to act, being made, they proceed:
1st. To investigate a long list of charges brought against A by B, who prosecutes vigorously; the committee withholding their decision upon any charge, until they should conclude their investigations of all matters in the congregation that should be presented to them.
2d. To investigate charges presented by A against B. Whereupon B asks time to prepare his defense. How long, enquire the committee, will it take you? Till next Lord’s day, answers B. After some consultation the time is granted. Upon reflection, B thinks it will take him two weeks to prepare his defense, and if he is not ready he will not submit to an investigation then, with other evasive remarks. The committee enquire of B if he means to object to his case being investigated. He replies emphatically that he does denounce the committee as corrupt, and protests against their proceeding. What ought to be done under such circumstances? (All are now wrong. T. F.)
Suppose the committee should adjourn the meeting a day to deliberate on what course to pursue, and on their convening next meeting, are presented with a petition signed by B and some of his party, (a very few of which petitioners had been at the meeting at any time during its sittings for the investigation and settlement of difficulties,)
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inviting the committee to desist from further investigation. What ought the committee to do in such case? (Go home and attend to their own business. T. F.)
Suppose the committee, in this condition of affairs, should announce that on the following day—the Lord’s day—they would recommend all the members of the congregation, against whom there was no charge, to renew their covenant with each other, to live in the service of the Lord in all his requirements; that they assemble at the church on Lord’s day for this purpose; that B and his party interrupt proceedings by abrupt questions and provoking remarks, so that a tumult is likely to ensue; that the committee then invite all who are free from charges to retire to a private house to transact their business; that a number of the congregation go with the committee to a private house and renew their covenant to live as christians. Is such a course right? (No. T. F.)
Suppose B and his party forthwith lock up the meeting house against all these, and “cut them off from the church.” Is it right? (All have been wrong from the time the church disbanded. T. F.)
Suppose those who have followed the direction of the committee, continue their meeting from house to house, on each Lord’s day, and by their piety and humility, influence others of the congregation to worship and identify themselves with them, till their numbers are far greater than those who adhere to B’s party—so much so that B’s most zealous supporter is led to exclaim, “they have left us nothing but the trash.” Ought they to be recognized and fraternized with as christian congregation? (All should worship God together, who are competent to do so by the authority of the scriptures. T. F.)
VERITAS
A faithful minister of the gospel is needed in Palestine. Friendly brethren from other churches may lend their aid, but there is no authority for foreign committees. We hope soon to hear a better report from Palestine.
T. F.
THE LORD’S PRAYER
There are two prayers in the New Testament—each possessing peculiar merit—and both are called “the Lord’s Prayer.” Wishing to offer a few thoughts touching matters connected with these prayers, we take the occasion to enquire why these are called the Lord’s prayers.
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But one answer can be given, viz: The Lord Jesus Christ is the author of both. Yet we have long doubted the propriety of calling the prayer, in the sermon on the Mount, viz: “Our father who art in heaven, hallowed be thy name, thy kingdom come, thy will be done in earth as it is done in heaven,” etc., the Lord’s prayer. It would evidently be much more appropriate to call it the disciple’s prayer. The Saviour’s purpose was to reveal the “manner” of prayer, particularly applicable to the disciples who were his companions, and such as believed before the day of Pentecost.
True, it will always comport with the revelation to say, “Our father who art in heaven, hallowed be thy name,” but if the disciples did “receive a kingdom” (Heb. xii. 28) in the days of the apostles, who ever now prays “thy kingdom come,” admits, in the first place, that the kingdom of heaven has not come—there is no church of Christ; and in the second place, he looks for another religious institution besides that of Christ. It would doubtless be appropriate to pray for the spread and increase of the kingdom till righteousness shall cover the earth as the waters cover the deep.
To say the least of it, the man who, in the nineteenth century, prays, “Thy kingdom come,” must be too confused in his religious views to understand, or practise any religious obligation in a proper manner.
The prayer uttered by the Saviour in the garden, as recorded in the 17th chapter of the gospel by John, is emphatically the Lord’s prayer. It was offered by the Lord to the Father, and it is manifest from the slightest examination, that there is no other being in existence capable of praying as he prayed. From the intensity of his anguish, he sweat, as it were, great drops of blood. There is a majesty in the manner of address, like no other address in the Bible. What can be more sublime than the sentence, “These words spake Jesus, and lifted up his eyes to heaven and said, Father, the hour is come, glorify thy Son that thy Son may also glorify thee,” or, “This is life eternal, that they might know thee, the only true God, and Jesus Christ which thou hast sent.”
Our chief purpose, however, in calling attention to “The Lord’s prayer,” is to notice especially the condition of all correct faith of christian union and the conversion of the world. The Saviour said, “Neither pray I for these”—present diciples—”alone, but for them also who shall believe on me through their word, that they all may be one, as thou Father art in me and I in thee; that they also may be one in us: that the world may believe that thou has sent me.”
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The reader may do well to carefully notice that our Lord prayed not for men who believe through nature—through their own intuitions, or through the creed of Rome or Protestantism, but simply through the words of the Apostles. May we ask the brethren, and especially our brethren in the ministry, if we fully appreciate the magnitude of the thought of believing the inspired word. Should we not often remind each other, and urge upon the world the importance of the truth, that it is in consequence of believing through the Divine word, all are one. Religionists may differ across the whole heavens, but christians should never differ. The Lord speaks to all his people the same words—the identical ideas are given to all, and consequently there is no ground of difference amongst the saints. But in the last place, it is by this union through the truth, the world is to be converted. If the world is to be saved by united effort, should it not be our chief labor to induce the sinner to believe the written oracles? May we ask if these are not cardinal matters in the church? Do we, brethren, fully realize their practical value? It seems to us that union on the truth is the key of the arch in “Christ’s Theology,” but it has no place in the precincts of party.
T. F.
FIXEDNESS OF PURPOSE
Nothing valuable can be accomplished in life without correct information, a settled determination to act independently, and diligent perseverance in the performance of the obligations resting upon us.
T. F.
SUCCESS OF THE CAUSE OF CHRIST
For a few years past, there seems to have been little effort amongst the disciples to make converts, and yet in our candid judgment, the cause of our Lord never occupied so commanding a position. This conclusion may need confirmation with many even good brethren, who remember the enormous amount of evil committed by apostates from the truth, and worldly, and other incompetent agents in the work. Like many, who hear nothing good of us, were we to dwell on the dark side of the picture, we could see but little promise, and our efforts would be feeble and unavailing. But there was a Judas in the days
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Of the Saviour; a Simon, the magician, in the days of the Apostles, and in every age of the church, prowling wolves have walked about in sheep’s clothing, with the view of capturing the flock, and bearing away the golden fleece. Hence we hear of enemies in most of the States, and some half-a-dozen even in Tennessee, who were once amongst us, but not of us, endeavoring to carry away disciples after them; but while God has permitted the adversaries in all ages to do mischief, their labor seems to confirm such as notice the signs of the times, in the faith, “once for all delivered to the saints.” On the subject of apostacies and change of views, we feel that it is due to our readers to give utterance to at least a well-matured and candid conclusion.
In the first place, no man ever really departed from the faith, who did not suppress all that was spiritual within him, and become a slave to the flesh; and in the second place, it is intellectually and morally impossible for one who ever did believe the truth, to adopt another faith. A believer may, through the lusts of the flesh, sell himself to Satan, to work out all uncleanness with greediness, but to become a believer in another religion, is impracticable. The very idea that a man of sound mind who once believed the word of God bounded man’s spiritual horizon, and that the church of Christ is the spiritual body of the blessed Lord and Saviour, could renounce his faith, and become the advocate of any speculative view of religion or modern denomination, is too monstrous to entertain for a moment. He that renounces the church of Christ for a sect, believes nothing; is looking alone for loaves and fishes; is really a child of the devil, and will of course, do anything to thwart the operations of truth.
We would also suggest to brethren, who, on account of slight difficulties in churches, become discouraged, and are almost ready to conclude that the old ship of Zion is sinking; that the cause we are pleading would live on, and gloriously triumph, though we were to abandon it. We give it no high position; it gives us character, and enables us to overcome the surging billows of life’s angry sea. On this point, a deep and lasting impression was made upon our mind more than a quarter of a century ago, by Pres’t. A. Campbell. Adverting to the poorly qualified agents at work on and about the walls of the Lord’s Zion, apostates from the truth, and not a few false teachers amongst us, said he: “If the cause we plead, were not the best in the world, long since would it have been overthrown.” The cause, brethren, is the Lord’s, and he will continue to rear up agents to carry it forth to victory, whether we persevere, or abandon the faith.
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But we began our remarks to call attention to the state of religion in many of the churches of which we have knowledge, and we are happy to know that our information is pretty accurate in reference to the cause in at least half the States in our Union. At no time in our history, have the brethren been so generally disposed to keep the Lord’s ordinances—to meet, teach, exhort, sing, pray, commemorate the Lord’s death, etc., etc., as in the year 1859, and never have we witnessed such confidence regarding the faith. Elders, matrons, young men, maidens—white and black, in most sections of our country, are rejoicing in the liberty of the gospel, and cannot be induced to entertain the slightest doubt as to the truth of our position. The idea that the Bible, believed in the sacred word, in which it is written, is the only spiritual creed of Christians, and that the church of Christ and not a sect, is sacred to heaven, is gaining favor wherever set forth.
As already intimated, when the disciples practically carry out the principles of our holy religion, the cause elevates them—makes them strong in the Lord, and enables them to battle mightily for the truth. An humble, prayerful and patient perseverance in well-doing, will enable us to save ourselves and them that hear us, and to extend the conquests of our King far and wide. We have much to encourage us brethren, and nothing do we see in the least calculated to discourage us. Our reward is sure, if we will but persevere.
T. F.
HIGHER SPIRITUAL LIFE
There has scarcely been an apostacy from the truth among the disciples of Christ in this age, in which its leaders have not professed to be striving for a higher spiritual life. Under this motto, many have the while made quite a noise. They all start from the same premises—a want of spirituality in the church—a coldness, lifelessness among the members. They all set out with the same assumption—that they are far in advance of the ordinary men and women; that they have far outstrip the slow plodding of those who learn in old-fashioned way of patient toil; that they, in the language quite current in this latitude not many years gone by, “are at least fifty years in advance of the age.” These religious religionists claim an insight into mysterious hidden essences of things which is denied to mortals of ordinary ken; that the forms and ceremonies, the words, “the letter” of religion are only for those whose grosser senses prevent their appre-
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All have travelled the same road, whether they have been lead boldly to renounce the authority of the inspired volume, or in sheer cowardice have taken shelter in the fold of a miserable sect. Theodore Parker can talk as loudly about higher spiritual life as the last mean apostate who has forsaken the full-orbed spiritual radiance of God’s word for the sickly dreams and marvelous ghost-seeings of the ignorant and infatuated. Higher spiritual life has been the “harp of a thousand strings” with which they have caught the favor of the vain, the fleshly, and degraded of earth.
Does all this mean any thing? is a question meriting serious consideration. With these filthy dreamers it means nothing beyond the throwing off of all restraint and giving unbridled license to every appetite and passion, regardless of God or your fellow-man. You may be depraved, slander, and commit the vilest offences, yet if you belong to this self-claimed spiritual aristocracy, all will be well. No restraints of law; no admonitions of the good and wise are to be regarded by those who have passed far beyond the control of such gross and stupid expedients.
With Christian people, however, spiritual life is a very different affair. It is, doubtless, far too true, that we fall short of the fullness of the spirit. It may be true that there is often among professed followers of Christ, spiritual destitution, and even spiritual death. A higher or more earnest spiritual life in its true significance is most urgently demanded. Spiritual growth, and increase to full spiritual manhood are the strong desire of every heart alive to the cause of man’s redemption. He who does not desire to become more spiritual in heart, in thought, in every act and emotion, has made little advance toward christian perfection, and very poorly appreciates the enjoyment of full christian blessings. Yea, my brethren and sisters, we all need, and I trust, anxiously strive for a more full spiritual life. We all need more of the mind of Christ to be more like him—to follow his footsteps in meekness, humility, forbearance, kindness and love. We all ought to bear more of the heavenly fruit of the spirit—be freer from the works of the flesh—to have less of the spirit that says “an eye for an eye, and a tooth for a tooth,” and more of that which teaches us bless and do good, and pray for those who curse and hate, and persecute us. To be a large possessor of this spirit is what every truly christian heart anxiously desires. How is it to be attained? Is it to be gained by cutting loose from the authority of God—spurning all his appointments as things too earthly for high spiritual refinement? The strong
The tendency of the religions of the day is in this direction. The prevailing influences are to build up a religion outside of the church—apart from any ordinances and appointments even of human origin. The widespread prevalence of “Young Men’s Christian Associations,” and other societies of like character, indicates most clearly, the disposition to blot out the church with all its appointments and authority. Every such effort is rebellious and heaven-defying. Every attempt to cultivate spirituality, to foster spiritual life, except through the means which God himself has given, is wicked, and infidel in all its features.
The church of God—its service, its “work of faith and labor of love,” its offerings of prayer, praise and thanksgiving, its touching memorial rites, its deeds of kindness in feeding the hungry, giving drink to the thirsty, clothing the naked, visiting the sick, ministering to the wants of the fatherless and widow: these are God’s means for spiritual life, and unless we employ them faithfully, we cannot possess it.
We should as soon expect freshness and verdure to clothe the parched sands of the desert, as to see men and women spiritual, who do no spiritual work—who employ not the life-giving and health-giving exercises which God has instituted. Unless men and women who profess to be servants of God, can learn to pray, to give thanks, to sing and speak his praises, to instruct and exhort one another, to be always ready to aid the needy, to alleviate the sufferings of the afflicted, to console the distressed, and uplift the downcast, it is worse than idle to talk about spiritual life.
That religion that bears itself so proudly as never to see the beggar by the wayside, or cannot stoop to enter the humble hut of the poor widow and the orphan; that is so dainty as to turn in loathing and disgust from a Lazarus with his sores; that spreads itself to such plebeian fullness of starch and crinoline, that it cannot enter the narrow doorway of the toiling and suffering sister, with words of comfort and deeds of love, may pass very current in the world of haughtiness and fashion, but woe be to its possessor, when God, and not man, shall be the judge.
The highest, the only true spiritual life, is that which is manifested in the daily walks of life—in our social and business intercourse with our fellow-men. Here we show whether our profession means anything or not. Here we exhibit the true spirit that is in us. All other talk about spiritual life is the sheerest, vainest nonsense. All this boastful prating about spiritual progress and high spiritual attainment by men who know not the simplest conditions of spiritual life, is the most deadly and insidious poison of infidelity. When we have used faithfully all the means…
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Which God has granted us for spiritual life and enjoyment—when we have exhausted the full measure of his bountiful provision for our growth in knowledge and goodness, we will have no need for any vain longing for some indefinable phantasy of the brain. God’s means has never failed when used in earnestness and confidence.
W. L.
FAMILIARITY WITH HEAVENLY THINGS
The necessity of rendering ourselves familiar with the institutions and teachings of the New Testament is a thought that is impressed too little upon our hearts. There appears to be in unsanctified humanity a strong disposition to rebel at every thing that looks like control, and even in many professed followers of Christ, the purpose seems to be to get as far from God as possible. No familiarity with the teachings of his word—no readiness in his service appears to be desired. The farthest position on the very outskirts of nominal respectability seems to be that most earnestly sought for. There is no enjoyment with such people in the assembly of the good; their conversations are wearisome; the worship of the Lord’s house is a source of no pleasure—in a word, they are strangers to God and all the blessings of the gospel. It is a sad thought that there are many such to whom every recurrence to what is pure sacred and God-like, is irksome and joyless. There is no delight in communion with Christ, in meditation, prayer, and thankfulness; no lifting of the heart to God, and drawing near to him in confidence and love. My brethren and sisters, we do not so act in matters of this world. Where our greatest worldly interests are, there are we giving the most careful attention. We let no occasion pass for making sure our hope of any gain. There is with us no dreamy inactivity—no careless indolence in reference to what we regard matters of worldly value. Personal attention—ready, active, personal energy alone gives success in these things. But when we come to look at the interests of the religion of Christ—our own everlasting salvation, what a difference is made? How ready we are to put off to a more convenient season—to neglect occasions of doing good—to excuse ourselves for omissions of duty on the poorest pretexts. Such a course would, in worldly matters, consign us to poverty and dishonor, and can we expect that by it we are to reap rich and abundant rewards in heavenly things. Nay, brethren, this far off, re-
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A reluctant forced sort of apology for Christian labor will do us no good. It will render us uneasy—discontented in this world, and will be of no benefit to us hereafter. If we are for the Lord, we must be no strangers to him; we must draw near heartily and willing, take up our yokes cheerfully, and do service for God, not as hirelings, but as children and heirs of his blessings. The labor of heaven must be the joy of our hearts. Adoration, praise, thanksgiving and prayer must be the spontaneous overflowing of our hearts, glad and grateful for the priceless gifts we enjoy. Every duty must be a delight, and every favor must make us more thankful, and when afflictions and sorrows overtake us, we draw still nearer and rely more confidently upon the strong arm of the God of our salvation. Christianity cannot, in such a state, be a burden to us, but a source of the highest joy, peace and comfort. We will be no strangers to Christ here, and when called to meet him in a better land, it will be as if entering the mansions of a friend long known, and always kind and tender-hearted.
W.L.
“THE YOUNG MEN’S CHRISTIAN ASSOCIATION.”
An association under the above imposing title, has recently sprung into existence, which is one of the most popular human institutions of the times, and yet we are free to call in question the right of young or old men to form any “Christian” society, save the church of Christ. On this subject, we find some valuable thoughts by Bro. Dr. Bell, in the Christian Union, which we take the liberty of transferring to our pages.
“Each well instructed member of the Christian congregation knows that he has use for every moment of his time in the service of Christ’s body, and that every moment devoted to anything else, is that much time and labor wasted. It is the body of Christ alone that has the exclusive management of christianity. In view of the instructions of the Holy Spirit, we should know that we were committing a sin to engage in the services of the Young Men’s Christian Association. Christ ordained no such institution, the Apostle established nothing of the kind, the Holy Spirit gives no instruction on any such establishment, and there is not a blessing in the New Covenant promised to any such assemblage. Christ ordained his body as his sole agent for doing and teaching every thing that he revealed as parts and parcels”
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Of the revelation to humanity. The Apostles established that body on the earth, and the Holy Spirit instructed it, and no other body on this earth, than the one thus established and thus instructed, has even the shadow of a right to meddle itself with Christ’s institutions. Each member of the body of Christ is a priest, ordained by Christ himself to perform any duty incumbent upon a Christian. The commission is as broad as the earth, as lasting as time, and as unchangeable, by mortal power, as eternity itself. The terms of the commission are: “go teach the nations, immersing them into the names of the Father, of the Son, and of the Holy Spirit, teaching them” [the immersed] “to observe all things that I have commanded you, and lo, I am with you always to the end of the world.”
We pause not to dwell upon the palpable circumstances under which this commission was given to a promiscuous assemblage. It was addressed, and is now addressed to each member of the body of Christ. It is as much a commission to each member of the body of Christ today, as it was to Peter, John, James and the rest of the Apostles, on the day it was uttered in Galilee. Each person who believed, repented and was immersed on the day of Pentecost was, from the instant of his admission into Christ, a member of that commission. Each one was authorized to preach the gospel, and do any thing, as a christian, that an apostle could do. An apostle was a witness to the facts of the gospel, and had the power to confer spiritual gifts to aid in building up the body of Christ, but it was no more incumbent on him to preach “that Christ died for our sins, according to the scriptures, that he was buried, and that he arose again the third day according to the scriptures,” than it was upon Stephen, Philip, Phoebe, Lydia, or any other member of the body. Each member of the body of Christ was ordained to teach the nations, to immerse, to break the loaf, to bless the cup, to convert sinners, to comfort the saints, and to do everything that is a part or parcel of christianity. These were the terms of the commission, and are the practices recorded in the Acts of Apostles, and taught in the Epistles. When the persecution arose in connection with the death of Stephen, the saints of God, the members of Christ’s body, left the Apostles at Jerusalem; were all scattered abroad throughout the regions of Judea and Samaria, and they “went everywhere preaching the word,” which included faith in Christ, repentance toward God, and immersion under the authority of Christ, into the name of the Father, of the Son, and of the Holy Spirit. When Philip “preached Jesus” to the Ethiopian treasurer, he preached immersion,
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as is manifest from the question of that officer, as soon as he came in sight of water in which he could be immersed. These scattered saints were “observing all the things which Christ had commanded to be done” by those whom he assigned the duty of commencing the work. The preaching of the word, the administration of Christian immersion, all the offices for converting sinners and building up saints, were just as valid when performed by any member of the body of Christ, as if they had been done by any one of the apostles, or by the college of apostles. Peter did not immerse Cornelius “and all who heard the word” at his house. He took six members of the body of Christ, such as an arrogant clergy now desecrate and degrade with the name laity, and he commanded them, in perfect accordance with the commission, to immerse the persons upon whom the Holy Spirit had fallen at the house of Cornelius.
The term laity is a child of the apostacy; it never belonged, and never can belong to the body of Christ. It means persons who are “misled, led astray, deluded, imposed upon, betrayed into error,” which are features which do not belong to any one taught of God. In his fifteenth chapter, Gibbon says: “the progress of the ecclesiastical authority, gave birth to the memorable distinction of the laity and of the clergy, which had been unknown to the Greeks and Romans. Such a distinction was entirely unknown throughout the apostolic age as is now recognized, by any sentiment ever uttered by the Holy Spirit. The laity belong to the clergy’s body, not to Christ’s. It is utterly impossible that any member of the laity can be a member of the body of Christ. A joint heir with Christ possesses each and every power that belongs to the kingdom. No mortal power can controvert these truths.
The highest conception of exalted power on earth is that which belongs to the body of Christ. This body is “the fullness of him that filleth all in all.” Christ “gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: that we” from that time, “be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but being sincere in love, may grow up into him in all things, who is the head, even Christ: from whom the whole body fitly joined together and compacted by that which
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every joint supplieth, according to the effectual workings in the measure of every part, maketh increase of the body unto the edifying of itself in love.”
This, now, be it remembered, is the ordinance of Christ himself. This is the college—the university, in which “the saints,” not the clergy, “were to be perfected for the work of the ministry, for the edifying of Christ.” Is this spiritual training a portrait of any part of “Christendom?” If so, pray tell us where. It was designed to be the perpetual portrait of the body of Christ. Tell us of any organization that bears this image.
Apostles, prophets, evangelists, pastors and teachers were all to cease their official life. This is the decree of Christ himself. And when was this to occur? As soon as “we all come in the unity of the faith and knowledge of the Son of God, unto a perfect man, unto the measure of the stature of fullness of Christ.” And when was this accomplished? From the moment that the Holy Spirit completed the revelation, because by that complete revelation, and by it alone, we read the measure of the stature of the fullness of Christ.”
These are self-evident truths. No man can deny them by denying the power of the revelation. The body of Christ is a “kingdom of priests,” not a kingdom of clergy and serf-born of laicism. As a part of of the means of the renovation of the world, the offices of apostles, prophets, evangelists, pastors, and teachers were to come to an end; the circumstances in which these officials were to cease their existence, and the time when that was to occur, are plainly declared. When this part of the divine plan was consummated, “the saints being perfected for the work of the ministry” were to take hold of the “measure of the stature of the fullness of Christ;” being the complete revelation, and handle it, and transmit it from age to age, according to this ordinance. They permitted the usurpations of the clergy to seize the heritage of God; the saints became laity, or in synonymous terms, “deluded, imposed upon, betrayed into error.” The saints permitted men to claim to be successors to apostles, whose official relations the Holy Spirit had terminated. The saints permitted men to teach them, that though they, the saints, were divinely appointed for “the work of the ministry,” they were unfit for it, and the work could be performed only by those ordained by partners in usurpation, who had “the keys of the kingdom committed to them, who could remit or retain sins,” who alone, despite of Christ’s plenary commission, could preach, administer the Lord’s institution of the supper, and after chang-
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Christ’s institution of immersion into christian, were the only people that could attend to that! And these people call themselves the followers of Christ! These are the orthodox, the evangelical!
It is thus placed beyond all cavil, all successful dispute, that the body of Christ is the highest ecclesiastical authority, under its head, that is known to the earth. Christ is the head of the congregation, not of ministers, preachers, bishops, presiding elders, technical “priests,” young men’s christian associations, evangelical alliances, nor any thing of that kind. Christ gave himself up for the congregation, not for “sections of the visible church,” that “he might sanctify it, having cleansed it with the bathing of water by the word,” that word which said: “He that believeth and is immersed shall be saved,” the word which gives the bathing of water an efficacy; “that he might present it to himself a glorious congregation, not having spot or wrinkle, or any such thing, but that it might be holy and blameless.”
Every individual, under the teachings of the apostles, who believed that Jesus is the Christ, the Son of God, who repented, and had his body bathed in pure water, became thereby a member of that body, which Christ sanctified, “having cleansed it with the bathing of water by the word, that he might present to himself a glorious congregation, not having spot or wrinkle, or any such thing.” The youths of the Young Men’s Christian Association decide that such a body as this, though sanctified and cleansed by Christ himself, and approved by him does not suit them. In their infallible judgment, this body is neither orthodox nor evangelical!
It is not agreeable to be offensive to any body, and it is a matter of great grief to myriads of as intelligent and as obedient Bible students as the world holds, that they have not succeeded in commanding the favor and approbation of that body of learned and pious youths that constitutes the Young Men’s Christian Association.
We sincerely feel a sorrow for these young men. If Goldsmith could, in the meridian splendors of Burke’s mind, deplore that,
“Born for the universe, he narrowed his mind,
And to PARTY gave up what was meant for mankind,”
surely we may grieve that bigotuous, well-disposed young men, with the eyelids of the morning of life scarcely opened; with expanding hearts, generous thoughts, noble and exalted aims for the good of their fellow-creatures, should be taught to turn away from that soul-freedom which Jesus Christ alone can give, and even he, only in his appointed
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wap, and place their souls in the crimping machines of sectarianism, and be cabined, cribbed, and confined in the paltry, enslaving, degrading meshes of party spirit.
[Second paragraph]
The body of Christ, that body which he cleansed by a bath of water by the word, has no space within the sphere of its duties for Young Men’s Christian Associations. The “lively stones,” as Peter calls them, of “the spiritual temple” have use for every moment of time, for every action they can practice in christianity, in Christ’s body alone. Whoever undertakes to perform those duties in the name of Young Men’s Christian Associations, seeks to rob Christ of that which he says is to be his crown of glory; a full, complete, congregation of members of Christ’s body. No well-taught member of that body could belong to, associate with, or combine with a Young Men’s Christian Association. Nor, if the members of that Association were members of Christ’s body, and alive to their duties, could they by any possibility have anything to do with such an association. It may do for the kingdom of the clergy, but the kingdom of Christ utterly repudiates it. The Association consists of sectarians, of party men under various party banners, and the entire revelation of God is at war with every form and shade of sectarianism. If this were not so, the Bible would be valueless.
CHRIST-LIKE
Christ-like is a plain and simple word, but full of meaning to the thoughtful mind, for it is the sum of all that man ought to be. It is the burden of many a secret heart-sigh and longing aspiration known but to God alone. Those professing religion bear it indelibly impressed upon their very name of Christian. But what is it to be Christ-like? who can be called such? Is our so called christianity real Christ likeness? These are practical questions, that it behooves each, Bible in hand, to settle candidly for himself. Christ, we are told, prayed; but he did not cease there; action accompanied his prayers. He preached, but that was not all; he practiced. He contributed his portion into the treasury, but he also gave more than money-himself. His life was given. He reproved the Scribes and Pharisees for their sins and hypocrisies, but he was not guilty himself of like sin. And he had other language than that of denunciation; there were blest, winning voices of peace and pardon, free forgiveness and love. His was no
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The censure-loving spirit, that always chillingly, haughtily said, “Stand back, for I am holier than thou,” though if any man, he most surely might not use this language. He blazoned not abroad his many deeds of mercy. He did not oppress or pass by in any scornful way, but mingled the afflicted, sorrow stricken, and poor, but delighted to raise the bruised reed. His wonted place of preaching was not between frescoed walls, nor his preaching opine wares to an opulent, sin-flattering charge. His was the grandly arched sky-dome, and his pulpit carpet the flowing grass, and his most attentive audience were the poor.
“They heard him gladly.” His life was an overflowing of his divine love, welling up in a sympathetic human heart. No weekly charity-donation measured that. He was content with nothing less than constant sacrifice, self-denial, and bestowal of it all. His life was one incessant personal mission of humanity. He shared not the tenderest of all sensibilities, nor shrunk from the contact of suffering in its most revolting forms. The sick, diseased, and afflicted of all classes flocked to him, and he healed them all. It was his meat and drink to do his Heavenly Father’s will. Having loved, he loved unto the end. He forgave the deadliest enemies; for them was his last prayer uttered; reviled, he reviled not again. Christ with his disciples, teaching, healing at Jerusalem, Gethsemane, and Calvary, these all preach to us. Like Christ in kind, for we cannot in degree, must each become ere ready for the entrance into the world of bliss.
Reader, art thou Christ-like? Think.—Congregational Journal
NOTHING BUT THE TRUTH
HAMILTON, GRAYSON CO., TEXAS, June 5th, 1859.
BROS. FANNING:—The May number of the Gospel Advocate is to hand, and read—the first I have received for many a moon. As a privilege and duty, I am prompted to say a few things.
Some of the brethren seem inclined, anxious, and determined to get as close as possible to sectarianism. True, they cannot yet venture to step off the old platform—the Bible—to accomplish their cherished purpose. But it seems to me they twist, and stretch, and wrest the scriptures somewhat to make them harmonize with the views and practices of sectarianism, as, for instance, on the subjects of prayer and spiritual influence. (Speak a little louder, Bro. H. T. F.)
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Some of the brotherhood seem to dread the frowns, or to be courting the smiles of sectarians. When we were few, and feeble, and persecuted, we stood in solid phalanx and battled manfully for the truth—the whole truth. Now that we are numerous, and rich, and popular, and are feared and courted by the sects, some who could not be driven by frowns and opposition, appear to be affected by flattery.
Light has no affinity with darkness; truth can make no compromise with error. We have drawn the sword of the Spirit and thrown away the scabbard. We have either to fight during the war or basely desert our floating banner. Can we bastardly fly on the very eve of victory?
As an humble advocate of the truth, I would ever treat all men, even our bitterest opponents, with courtesy and respect—but in their errors we should show them no quarters. We cannot compromise the truth. We want no alliance with sectarianism of any name or grade. Our mission is to restore the ancient gospel and ancient order of things, and on the apostolic platform to unite the now pulled and scattered people of God, in order to the ultimate conversion of the world. God has entrusted us with his truth. Let us keep it pure, unmixed with sectarian or our own traditions.
The slightest approximation to sectarian grounds will be an injury—an insult to the truth. Let us uniformly urge the truth, the whole truth, and nothing but the truth. Let us do this boldly, but affectionately, in love, giving no offense to Jew or Gentile or to the Church of God.
Sectarianism is not christianity, although sectarians may be christians, and many of them doubtless are; but they were not made christians by their sectarianism but by the truth, apart from and in spite of sectarianism. (A little louder, if you please, Bro. H. T. F.)
I wish to be a christian—nothing else. If I am not that, I will be nothing else. I will wear no other name. I am an “old-liner.” I am opposed to all the new-fangled, half-fledged, sickly, whining, sectarian and popularity-courting schemes. I ask of the devil and all his sectarian legions and allies no quarters. I will show them none. I have no authority from my Captain-General to show them any. Till he bids me hold, I am into the work. I go for the truth, flat-footed, bald-headed, and whole-hearted. When I fall, I hope to fall with my armour on, sword in hand, and the name of Jesus inscribed on my banner. I can’t explain away the truth—I will not do it. I can’t soften down the heaven-received temper of my two-edged sword. No sir, I
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Cannot muffle the drum and choke up the bugle. Nor would I needlessly nor imprudently brandish the sword of controversy, or roll the ball of strife, but would ever be ready to defend the old Jerusalem—Day of Pentecost—gospel, against the attacks of any man—all men; to attack all sin and sectarianism, and carry the war—into Africa. “Kind words but hard arguments.” (A little louder, Bro. H. T. F.)
Bro. Fanning, I believe your positions in the main are right. In a few unimportant points I may differ somewhat from you. But this makes me like you none the less. I love a man, full-grown, bold, independent, whole-hearted, afraid of nothing, but to do wrong. God bless you.
My little sheet is full, and I have not reached the main point I had before me when I sat down to write you. It is yet before me—how far I cannot tell. Battle on for God and his pure truth, fellow-soldier, and may God sustain you! Farewell!
B. F. HALL.
Thank you, Bro. Hall. T. F.
A GOOD REPORT.
We are acquainted with a church, which, two years ago, found it impossible to raise funds to hire a pastor to come once in a month to preach, and the members from this poverty and lameness of spirit, had not met for eight months, when an Evangelist suggested to the members the wisdom of endeavoring to worship God for themselves. The effort was successfully made. The brethren learned to sing, exhort, pray, break the loaf and made the contribution on each Lord’s day. Since they thus began, the Lord has sent to them more preachers and of much better quality than the hirelings that had blighted the place; and what is more surprising still, the Lord has enabled these once poor and dispirited brethren to raise three or four times the means, that could be extorted per annum, when they lived on preaching, and we heard some of the members declare recently that the congregation finds no difficulty in reference to funds for every useful purpose. The Lord’s plan is better than ours.
T. F.
SITUATION WANTED.
Bro. W. H. Smith, of Alexandria, wishes to obtain a situation as teacher and preacher. He was a student of Franklin College two years, and is a devoted brother and fair scholar.
T. F.
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MEN WHO LOVE THE TRUTH MUST BE ONE
WARREN COUNTY, TENN., July 14th, 1859.
BRO. FANNING:—
I have been listening with intense interest to all that has been said on both sides of the questions involved in the discussions between yourself and R Richardson, Milligan, Russel, and others, and up to this time I have said nothing. But I have been examining and re-examining all the premises involved, and you will please let me speak the serious convictions of my heart in reference to the controversy. I am fully convinced that you have occupied the only scriptural ground in the whole controversy, and I admire the firm stand that Bro. B. Franklin has taken against the vain philosophies of the age. I am convinced that this system of a deity within, intuition, inner-light, inner-consciousness, and all such speculations, is an insidious effort to undermine and destroy the influence of the Bible. And it is important that every true lover of the Bible should be on his guard, and stand with his loins girt with truth, and the sword of the spirit in hand, ready to oppose every advance of this insidious foe. And let me also state that I endorse all you have said on the subject of prayer. You have taken the same positions precisely that I have taken in several public discussions upon that subject, and I wish you much success in your efforts to sustain the Bible cause.
Your brother in hope,
J. L. SEWELL.
KIND WORD FROM A SISTER
BRO. LIPSCOMB:—Yours of May the 5th came duly to hand, and I am well pleased with the Gospel Advocate, it is just the paper I wanted: it holds forth for the gospel in word and in deed, and in all its glorious truths. I hope the time will soon come when there will be no difference of opinion amongst us. Oh! that we may all be one, and speak the same thing—speaking the truth out of a pure heart, and knowing whereof we affirm. May the Lord prosper you in the good cause, is my prayer.
Yours in the good hope,
HARRIET A. BARFIELD.
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ENCOURAGING FROM OHIO
LEXINGTON, STARK CO., OHIO., July 7th, 1850.
T. FANNING & LIPSCOMB—Dear Brethren in the Lord:—Since my brother last wrote to you, I have succeeded in getting five subscribers to the Gospel Advocate. My strange brethren, I always feel good in working in the cause of my Heavenly Father, and the support of the truth. The Gospel Advocate is the very thing we want here. I resolved one morning to raise a club; I took a number, and your prospectus, and around among our “little band” I started. We only have about twenty good members though we number fifty. On the third morn I returned with five on my list, and I will make the sixth. What may seem strange to you is that all are of my sex, the Lord be praised.
Only two could pay me right away; the others I will soon get—I will stand good for all. One sister’s husband is a Methodist, and would not let her subscribe, yet she would, and I told her I would pay it, and she could pay me. I want her to have one; she is a faithful sister, and it may be the means of opening her husband’s eyes to the knowledge of the truth. The Lord grant it may. God bless you for sending us such a valuable paper.
May the Lord bless you in your labor of love, and make you a great blessing, is the prayer of your sister in the Lord.
JENNIE S. LOWERY.
We hope our sister will not be offended at the liberty we have taken with a part of her letter. It exhibits such an amount of interest in the cause of our Master, that we cannot well refrain from giving such of these fresh thoughts to our readers. Men are too philosophical and set in their ways to talk like women. The latter, generally, speak from the heart, whether the report be good or evil, and although Eve was first in the transgression, women are universally in the very front ranks of the army of the faithful. Our sisters can do great good if they will but exercise full and unwavering faith in the promises. We wish to see Ohio again.
T. F.
Our beloved brother, J. J. Trott, writes, July 2d:
“DEAR BRETHREN:—I have recently had two attacks of fever, and am scarcely able to get about. Three young ladies made the confession a short time since, daughters of Bro. English of East Tennessee.
Your brother in Christ,
J. J. TROTT.”
THE GOSPEL ADVOCATE
REPORT FROM GEORGIA
BRETHREN EDITORS: – Have just returned from a tour of thirteen days – attended two meetings, one at Antioch, Clarke county, of ten days; Bro. D. Hook with me part of the time. We had sixteen additions – fourteen by confession and Baptism, and two from the Baptists. The brethren were much rejoiced and encouraged.
The meeting at Union Church – eight additions, and two of these from the Baptists. We left the meeting in progress by brethren P. F. Lamar and Z. Crenshaw. Public prejudice giving away; great spirit of inquiry; the cause is onward in Georgia. Constant, urgent and pressing calls for me to go to various points to hold protracted meetings.
I have our old State Evangelist, the beloved Bro. Hook, with me for the summer campaign. Hope we will do much good. The Lord be praised, and to him be all the glory and honor.
Yours truly,
NATHAN W. SMITH
AUGUSTA, GA., July 21st, 1859.
LEWISVILLE, ARK., June 30th, 1859.
BRO. FANNING: – Our congregation at this place is in a healthy condition and on the increase. We enjoyed the labors of our esteemed and talented brother, Robert Graham, of Arkansas College, a few days, embracing the first Lord’s day in this month, which resulted in four valuable accessions to the cause of Christ. A few days previous to the arrival of Bro. Graham, two others united with the congregation, one by obedience, the other by letter. He went from here to Washington, where he labored a few days, including the second Lord’s day in this month, much to the gratification of the brethren and citizens generally. At this place, a highly intelligent young lady confessed and obeyed the Lord. She will, no doubt, honor the cause she has so nobly espoused. We were with Bro. Graham at this place, and continued with him until the Friday morning following. We parted with him at Pike County – he went on his way home, and I to aid the brethren at Antioch, the neighborhood of the Bros. Kelly. The meeting embraced the third Lord’s day in this month. We enjoyed a pleasant season with the dear brothers and sisters and friends. Three additions were obtained, all young persons, which caused the hearts of their parents to rejoice in seeing their children thus meekly bow to the
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O, how lovely to see the young submitting to Jesus, and consecrating their lives to his service instead of serving the wicked one!
Since my last to you I think we have had one addition at Walnut Hill, in this county, three at Spring Hill, and two in Clarke county – all of whom would do honor to any cause they might espouse. May the truth prevail over the world and drive away superstition, darkness and death.
Your brother, in the kingdom and patience of Jesus Christ,
J. S. ROBERTSON.
FRANKLIN COLLEGE—SIXTEENTH SESSION
The next annual session of Franklin College will open on the 5th of September next. The select School for young ladies, connected with the Institution, will open at the same time. The arrangements for successfully conducting the Institution are such as to warrant the full confidence of its friends. The Faculty never have felt disposed to boast of the advantages offered by them, or to make urgent appeals to brethren or friends for patronage. They have always felt assured that the facilities for education were of the best order, and that in constant watchful care over those under their guardianship, they have done more than is attempted by any school in the country.
The opportunities for the thorough education of young ladies are most excellent, and especially deserve the attention of parents who regard their daughters as worthy a mental and moral culture, higher than the insipid stuff that usually passes for female education. We do regard woman as capable of acquisitions of such a permanent and useful character as will fit her to fill, by virtue of her own worth, positions of the most honorable usefulness. A degree of scholarship equal to that of young men, has been conferred by the Trustees of Franklin College upon several young ladies.
The rate of charges in both schools is very low, enabling all who desire to do so, to educate their sons and daughters upon most moderate terms.
For catalogues, or information of any kind, address:
T. FANNING, Pres’t.
or, W. LIPSCOMB, Sec’y.
THE GOSPEL ADVOCATE
SALADO, BELL CO., TEXAS July 8th, 1859
BRO. FANNING:—Tuesday, two weeks ago, we closed a good old fashioned camp-meeting, 25 miles southeast of this, with nine immersions, and the promotion of a congregation of twenty-seven members, who agreed to meet weekly, etc.
Last Tuesday morning I left Bastrop. Three had been immersed, and several united; the meeting progressing. The 4th of July celebrations, balls, Odd Fellows’ procession, etc., greatly hindered the gospel. At this meeting I saw several of our old acquaintances. They are still holding on to the faith. Oh! it was a “heavenly place.” The Lord preserve us to the great meeting.
Yours,
C. K.
JASPER, ALABAMA
BRO. FANNING:—We have no able proclaimer of the Word in this region, and not many brethren; and yet if we had only one good and worthy preacher for every half dozen that any one body of the sect have, the zenith of the gospel would triumph in the country. In conclusion, I must state that it was my happy privilege to walk down into the water the second Lord’s day, inst., with one of my neighbor-men and immerse him into the name of the Father, etc. May the truth prevail, and the Lord be praised.
In Christian love, yours, truly,
JEREMIAH RANDOLPH
FRANKLIN COLLEGE, July 20, 1859
BROS. FANNING & LIPSCOMB:—On yesterday at Owen’s Station, Williamson Co., Tenn., our earnest and efficient brother, R. B. Trimble, and myself, closed a meeting commenced by Bro. Fanning, with twelve additional converts to the truth, making in all nineteen—seventeen by confession and immersion, and two from the Baptists. A more intelligent and promising list of converts, I have nowhere seen.
This was a new preaching point for our brethren, Bros. Trimble and Davis having visited the neighborhood but two or three times before. The converts with seven or eight older members banded themselves into a body covenanting with each other to worship God together, as members of his family, according to his own appointments, and in all things to be governed by his word as their only rule of faith and action. May the Lord abundantly bless them.
DAVID LIPSCOMB
NEGLECT OF LORD’S DAY WORSHIP
DEAR BRETHREN AND SISTERS:—We have long witnessed with deep concern the neglect of this duty. We have seen its sad and desolating effects, and we do believe that the languid condition and utter inefficiency of many churches are fairly traceable to this evil. From the very nature of things it always has been, and always will be while indulged, at war with the best interests of Christ on earth. The wisdom of God saw it necessary in carrying out the grandest of all designs, to unite his people together in churches; and they are the grandest and most dignified institutions now in the world. They are nothing less than the body of Christ; their heads being made higher than the heavens, and so befitting such high relationship, each member is born again and constituted a son or daughter of the Lord. And as the church of Christ is the most honorable station on earth, so it presents a sphere of usefulness unequaled beneath the sun.
What then must be the weight of responsibility that rests on each member of the church of Christ? And as it would be vain to hope for spiritual enjoyment out of the church, so it would be equally vain for a church to dream of being happy and useful while her members “forsake the assembling of themselves together, as the manner of some is.” Even a stranger, by a few visits, can easily decide upon the condition of a church by the attendance of its members. The temperature of the weather is not more surely indicated by the thermometer than is the condition of a church by the attendance of its members. And not only this, but after making due allowances for peculiar circumstances, it will be found to be the best index to personal character. The neglect of this duty furnishes strong presumptive evidence that other duties are not well attended to. In such a case we are forbidden to hope that the standard of piety is very high at home, or the example very salutary any where. Think us not censorious. To what other conclusions can we come? He that can slumber over this delinquency in view of the plain command, “forsake not the assembling of yourselves,” must, to say the least, have an accommodating conscience. The very reason and nature of things lead to this conclusion. The Lord has provided in his word and the ordinances of his house, the proper food and medicine for our souls. These being refused, it would be strange indeed should spiritual strength and vigor continue. It would be presumptuous to expect the blessing of the Lord in any other way than that of his own appointment; therefore we look
THE GOSPEL ADVOCATE
Not among those who neglect the assemblies of the saints for patterns of piety or any thing ornamental to religion. Permit us now to call your attention to a few of the evils involved in the negligence of which we complain. It can amount to nothing less than a breach of the covenant. Every member at the time of his Baptism promises at least tacitly, under all ordinary circumstances, to attend the meetings of the church, and aid, according to his ability, in every good work the Lord requires of his people. How sadly this promise is falsified by those who seldom or never attend their meetings, is evident to all.
The course pursued by many tends to the dissolution of the church, and so far as they are concerned all the ends of its institution are entirely lost. They are of no use to the church, nor is the church of any use to them. Nominally they are members; practically they stand detached, and walk after the world. These delinquents weaken the hands and discourage the hearts of their brethren. They go up to the house of the Lord, expecting to meet them there, but in this they are again and again disappointed. The weighty affairs of the kingdom are made to devolve on a few, when it requires the united strength and wisdom of the whole. A state of things truly discouraging.
To see a few members of the church on the Lord’s day, nominally large, scattered over a large house, pensive and sad, reminds one of the languishings that precede the giving up the ghost. If the object of a church was self-destruction, it would be hard for Satan himself to devise a scheme more suicidal than the habitual non-attendance of its members. And can christians look on this picture unmoved, who have taken the vows of God upon them? If so, it was an evil hour that witnessed their baptism. It will be regarded by the community as strongly contradictory of their religious pretensions. Shorn of their influence for good, they accord to the description of salt that has lost its savor, or that of a candle under a bushel. For neither saint nor sinner can allow the religious claims of one who manifests a preference for worldly society.
But on the other hand, when the members prove the reality and power of their religion by a regular attendance in the house of God, then their sincerity is acknowledged by all, and their influence extensively felt. When Christians attend their meetings well, others will attend with them. Let sinners be brought where the gospel truth is dispensed, and good will be the result. Then, brethren and sisters, if you wish your neighbors to call at your houses and partake of your hospitalities, you must be at home yourselves, and if you wish your neighbors to attend your meetings, you must attend yourselves.
THE GOSPEL ADVOCATE
My brethren and sisters…
My brethren and sisters, we ask you to consider the weakness of the excuses generally made for not attending the meetings on the Lord’s day. Such as these are frequently heard: I had company and I hated to leave them. Now in this case you should invite them to go to the house of the Lord with you, and if they refuse it is your duty to leave them. Can we disobey God and still enjoy his blessings? And is it not better to please God than men? Now brethren and sisters, while we desire that the above remarks may apply, with all their force, to those to whom they properly belong, we know how to make allowances for female weakness, the infirmities of age, the effects of sickness, and every thing that can justify christians for not attending their meetings. God does not require impossibilities. Let the brethren and sisters make the best effort they can to do his will, and all will be well.
Your brother in Christ,
JESSE L. SEWELL
Warren County, Tenn., Aug. 3, 1859.
ELDER D. FRANKLIN
Bro. B. Franklin, we hope, will be satisfied when we assure him that the awkward and senseless collection of words in which his name appeared in our July number, was made by the printer. We were exceedingly mortified. We attempted to speak to Bro. F. in reference to what seems to us quite an important matter. We cannot understand the morality of calling men “Brethren” who teach speculative religion apparently with as much affection as he would A. Campbell, Walter Scott, John Rogers, or T. M. Allen. Bro. Franklin has mentioned several factions as the result of the vain and deceitful philosophy, and yet he “brothers” the teachers. We confess our surprise!
T.F.
We recently had the honor of assisting in planting two small congregations, mainly of new converts, on the foundation of Jesus Christ, and the Apostles. The members appear to sufficiently appreciate their high relations, to keep the ordinances of the Lord’s house. We cannot hope for the spiritual progress of any people who perform not their own daily and Lord’s day service. Starvation and sudden death, await all who attempt to live by listening to “good preaching.”
T.F.
THE GOSPEL ADVOCATE
OBITUARIES
LEWISBURG, ARK., June 30th, 1859.
DEAR BROS. FANNING & LIPSCOMB:—Our little flock of disciples at this place has lost one of its number. Sister Telitha J. Merchent departed this life on the 25th inst., in the 18th year of her age, leaving behind a widowed mother, several brothers and sisters to mourn their loss; but what is lost to them is gain to her. She obeyed the gospel in September last, and from that time up to the day of her death, she sustained a consistent Christian character. She died in the triumphant hope of immortality. She, while suffering, would say “this is a world of trouble, but heaven would pay us for it all.” Young in years, young in cause of Christ, and early in death; O, what a lesson this should teach us upon the importance of early preparation for death or judgment!
O, let the work of prayer and praise Employ my youngest breath; Thus I am prepared for longer days, Or fit for early death.
J. S. B.
BROS. FANNING & LIPSCOMB:—Our beloved brother, James R. Green, died on the 16th of February, 1859. He was born September the 8th, 1816, and united with the Church of God, worshipping at Bethel, on the fourth Lord’s day in Sept, 1848, by confessing the name of Jesus before men, and immersion for the remission of his sins. He took upon himself the yoke of Christ, which he bore in meekness till he laid it down in death, with the sure hope of entering into a glorious immortality with the redeemed in heaven. “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.”
Bro. Green was noted for his integrity, and uprightness in every department of life which drew around him a large circle of friends, who, with his bereaved wife and six little children, will ever fondly cherish his memory. We write this by request of his aged father, a pioneer of the State, and the reformation, who devoted his talents and much of his time, through the prime of life, to the proclamation of the gospel.
T. GOODALL
WILSON Co., TENN.