THE GOSPEL ADVOCATE

T. FANNING AND W. HIPSCOB, Editors.
VOL. III.
NASHVILLE, DECEMBER, 1857.
NO. 12.

“WHAT’S IN A NAME.”

Some writer has said, that “A rose by any other name would smell as sweet.”

This is no doubt true as regards flowers; and it is equally true that “A rose with any other name is still a rose.”

But that which will hold true with “the flowers of the field” or garden, will not hold true in society and with men and systems. A name here will make a vast difference, as we can every day witness. What a charm is there in some names, while others equally good, even better, will be heard with disgust and even horror!

What is the cause? It is not in the name itself, abstractly considered and as nothing but a name, but it is in the object or thing for which a name stands, and the associations connected with it. In illustration, suppose that a companion and myself are out in the woods of some frontier country, engaged in hunting, and my friend should say to me, “Here comes a man.” It would excite no particular sensation in me; but suppose he should say, “Here comes a panther!” Surprise and terror would immediately seize my mind; and I should prepare instantly for defence!

So much for the different sensations occasioned by names.

Let us carry the illustration into religion, and apply it there. What a charm do we see connected with the name Methodist, Baptist, etc., with many minds; while what disgust and aversion does the name “Campbellite” excite in these same minds!—while the humble Christ…

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A Christian, to whom it is applied, rejects it as a nickname, given to him by way of opprobrium, by his “religious” opponents and enemies, and discards all these human, sectarian names for that of his Divine Master. Strange, that because he has obeyed from the heart his Lord and Savior, according to that system of religion taught by His inspired Apostles, and become His disciple, and refuses to wear any of these sectarian names, he should be clubbed a “Campbellite,” because a man named Alexander Campbell has occupied the most conspicuous position before the religious world, in advocating the cause of primitive Christianity, and exerted the greatest influence in restoring it to the world! And not so “passing strange” either, when we consider human nature, and its proneness to evil and obliquity of mind.

And these very individuals, wearing these divinely unauthorized sectarian names, and glorying in them and the cause they represent, when told that they are not recognized in the Bible, and that the sacred volume not only does not sanction such appellations, but condemns them, knowing it to be so and that they can give no scriptural authority for them, endeavor to get on by saying, “Oh, there is nothing in names—when we get to heaven it will not be asked us what name we bore in this world.” If there is nothing in names, why then be so tenacious about them?—why cling to them with such pertinacity? But their assertion is not so—it is a mere empty one to get off with, and nothing else. Ask this same individual, if a Baptist, if he would be willing to renounce his Baptist name, and take that of Methodist? Or, if a Methodist vice versa—and will he consent? He will be the furthest from it—he loves his name too dearly for that. If “names are nothing,” then they are superfluous and naughty; and we are commanded to reject “all superfluity of naughtiness.”

But while none would be willing to part with his own sectarian name, and take another, there is one name which all are willing to wear—nay, claim to possess; and would not for the world be thought not entitled to it, as well as the character it represents; and that is the sacred name of CHRISTIAN. All are willing to wear that—all can unite upon that; but the misfortune is, that they want to wear their sectarian name along with it; and be called a Methodist Christian, or a Baptist Christian, or a Presbyterian Christian! They merely want it for a surname, to be used as occasion may require, or not to be used at all. But the Master does not permit the like of that; and his Apostles condemn it as carnal. If you wear His name, you must do it to the exclusion of all others. And who would not, when it is the only one divinely authorized—

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only one permitted—the only one which carries in it the name of our Divine Master, our Blessed Redeemer, our Almighty Savior? The poet Young says:

“A Christian is the highest style of man.” If so, and it is, who ought to want any other name?—who ought to be willing to wear any other? No, let us cling to that sacred name in preference to all others.

“Nothing in Names.”

I will relate some anecdotes here to show that there is something in them, and the great influence they have. Some young ladies in a Baptist family, greatly prejudiced against us, happened to pick up one of our Hymn Books that happened to be there by some means. They opened it, and began the hymns and songs, without noticing the title-page. They read one after another, and perhaps sang them too, numbering them as they went, until the great excellence of the selection caused them to turn to the title-page, to see what selection it was. As soon as they saw the name of Alexander Campbell on it they dropped it as if it had been a coal of fire!

“Nothing in a Name.”

One of our ablest preachers was once mistaken for a new Methodist Circuit Rider. After the discourse a Methodist came and congratulated him on what an excellent preacher they had gotten on the circuit, and how delighted he was. He was informed of his mistake and told that it was one of those despised “Campbellites;” when he uttered an exclamation of surprise, bordering on horror, and immediately slunk away!

“Nothing in a Name.”

A young man who had heard our brethren preach, but was very much prejudiced against them, united with the Baptists, and concluded to buy a Testament. He went into a store and enquired for one, when one of the common versions was handed to him. He looked over it a while, and bending it back said it would not do. When asked why, he replied that it read just like the Campbellites preached! He took it for a “C—ite Testament.” Quite a compliment; and evidence that our brethren preached the word of God.

Query—Where would he get one that did not so read?

An old Methodist gentleman, personally known to the writer of this article, bought himself a Wholly Bible, the common version, not very long since. He also had heard our brethren preach and knew our religious sentiments, and was very much prejudiced. In reading and examining it he found in it so much of what is nicknamed “Campbellism” that he was about to return it to the merchant from whom…

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he procured it; and would have done so, had he not been convinced by comparison with other Bibles that it was the common version. These cases go to demonstrate that our brethren preach the word of God—the true gospel—and that which is called “Campbellism” by our opponents is nothing else but this!

But the strongest we ever heard of this sort, was that of an old Baptist lady in Mississippi, who, when one of our brethren told her that she ought to listen to Foster, replied that they “need not quote Peter to her, for he was as grand a Campbellite as any of them!” Enough. Were the apostles on earth, and it was not known who they were, and preached just as they did, they would be called “Campbellites,” and shut out of the sectarian meeting-houses!

August 31, 1877.

PETER.

THE PHILOSOPHICAL ESSENTIALITY OF THE WORD OF GOD.

When will the controversy in reference to the Spirit and Word come to a satisfactory close? Is it impossible to settle it by rational investigation? Let us make one more effort to get to the bottom of this long vexed question. To do this we must first understand the nature of the Word. What is the word? Not physical sounds, or Hebrew, Greek or English letters. The Word exists anterior to its embodiment in oral and recorded history. The true spiritual and living Word of God is the divine spiritual Christian idea.

When we, therefore, speak and write of the word, we do not mean abstract letters, sounds or facts, but we mean the Christian idea as connected with the Father, Son and Spirit, prophets and apostles; the Bible, with its Christian prophecies, types, and facts, and the Church with its living oracles, living ordinances and living members. The true word, then, is identical with the Christian idea, and anything below or short of this is literal, verbal and semantical.

With the true idea of the true word of God before us we now proceed to demonstrate its philosophical essentiality.

1. The term is philosophically essential by the thought, feeling or action of the divine Father in reference to humanity. Did God foreknow, predestinate and elect all nations in Christ without the Christian idea? Did he so love the world as to give his Son to save the world without the Christian idea? Did he come from heaven and…

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speak the great Christian proposition, at the Jordan, and on the mount of transfiguration without the Christian idea? And did he deliver up Christ to die as a sacrifice for the sins of the world, raise him from the dead for our justification, exalt him far above all heavens, and constitute him Lord of all, without the Christian idea? Can God forgive our sins for Christ’s sake, bless us with spiritual blessings in Christ, judge the world in righteousness by Christ, and finally grant us eternal life in Christ, without the Christian idea?

1. The word is philosophically essential to the views, feelings, and actions of the Son of God in reference to Christianity.

Did the Son of God love us, become one of us, live with and for us, teach us, descend with us into the lower parts of the earth, rise from the dead for us, and become our Prophet, Priest and King—our all in all—all this and more, without the Christian idea?

2. It is essential to all the physical, intellectual, moral and miraculous influence of the Spirit in reference to Christianity.

Did the Spirit of God “know the things of God” in reference to Christ, inspire the patriarchs and prophets to utter promises and prophecies in reference to Christ, produce the incarnation of Christ, descend from heaven upon Christ at his baptism and fill him without measure, produce the preaching and miracles of Jesus to prove that he was the Christ, enable Christ to offer himself without spot to God, raise the body of Christ from the dead, inspire the commission of Christ delivered to the apostles, descend from heaven as the divine missionary of Christ to the church, inspire the apostles and evangelists to preach Christ and work miracles to prove that Jesus was the Christ, and inspire the church of Christ with all spiritual gifts, to sing, pray and prophesy for the edification of the members of the body of Christ?

I say, did the Spirit do all or any of this by abstract influences, destitute of the Christian idea?

Did the Spirit bring to the revelation of the apostles all the teachings of Christ, “and guide them into all the truth” of Christ without the Christian idea? Was the baptism of the Spirit at Jerusalem and Caesarea void of the Christian idea? Was “the gift of the Spirit” at Jerusalem, Samaria and Ephesus, in the name of Christ, an institute of the Christian idea? Did the Spirit convince the world of sin, righteousness and judgment, because they believed not on Christ, because he ascended to the Father, and because he judged the prince of this world, without the Christian idea? Were the Jews, Samaritans and…

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Gentiles “born of the Spirit” by abstract influence separate from the Christian idea? Were all the primitive Christians the chosen of God “by sanctification of the Spirit and belief of the truth” without the Christian idea? Were they “renewed” by the Spirit and “filled” with the Spirit of Christ without the Christian idea? Was the love of God shed abroad in their hearts while they were ignorant and faithless in regard to the Christian idea? The Spirit inspire love without an idea? Does the Spirit of God bear witness with our spirits that we are Christians without the Christ idea? Finally, does the Spirit of Christ change our spirits into the moral likeness of Christ, from glory to glory, while we live, and will he change our bodies into his immortal likeness in the resurrection, and, in all this glorious Christ transformation, the Spirit and we equally destitute of the Christian idea?

4. The word is philosophically essential to angelic agency in Christianity.

Did the angels of God deliver the charter promise of blessing all nations in Christ, announce the incarnation and birth of Christ, strengthen Christ in his temptation and agony, preach the resurrection and second coming of Christ, become the loyal subjects of Christ, when the Father said, “Let all the angels of God worship him,” superintend the apostles and evangelists of Christ in preaching Christ to the world, rejoice in heaven over every sinner that turns to Christ, and become ministering spirits to all the disciples of Christ—and will they come with Christ the second time, to witness and participate in the glorious consummation of the new creation? I say, did, and will, the angels of God perform all this glorious Christ work without the Christian idea?

5. The word was philosophically essential to the agency of the apostolic mission.

Did the apostles teach all nations, preach the gospel to every creature, preach repentance and remission of sins in the name of Christ among all nations, baptize the believers into the name of the Father, Son and Spirit, and teach them to observe all the commandments of Christ, by abstract spiritual influence, while they and their converts were destitute of the Christian idea? Did they convert three thousand Jews on Pentecost by preaching and praying for spiritual influence without the Christian idea? Did Philip convert the Samaritans and the Eunuch by spiritual influence without preaching the things concerning the kingdom of God and the name of Jesus Christ? Did Peter convert the Gentiles by the baptism of the Spirit without preaching Christ as Lord of all? Did Paul convert Lydia and the jailor by…

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earthquakes and mystical influences, without preaching the word of the Lord to them?

The word is philosophically essential to the conversion of sinners.

Were the Pentecostians pricked in their hearts by the Spirit, without the Christian idea contained in Peter’s discourse? Did they believe and receive the word gladly, without the Christian idea? Did they obey the command to “repent and be baptized in the name of Jesus Christ for the remission of sins,” without the Christian idea? Did the Samaritans believe, and were they baptized, both men and women, without the Christian idea?

Did the Eunuch believe and confess that Jesus Christ was the Son of God, submit to baptism, and go on his way rejoicing, with a mind and heart destitute of the Christian idea?

Did Saul believe, repent, pray and wash away his sins in Christian baptism, by the great spiritual light that shone around him, without the Christian idea?

Did the Gentiles believe, repent and submit to baptism in the name of the Lord, by the baptism of the Spirit, without the Christian idea? Were the Corinthians “begotten in Christ,” by Paul, without the gospel?

Were the Christians to whom James wrote, “Legitimen of the will of God,” without the “word of truth”?

Were the saints to whom Peter wrote “born again,” without the incorruptible seed, the word of God which liveth and abideth forever? Were the Romans saved without the gospel, which is the power of God unto salvation?

The word is philosophically essential to Christians in order to the enjoyment of spiritual blessings in Christ.

The best blessing in Christ is remission of sins. Who can enjoy remission in Christ, through his blood and in his name, without the Christian idea?

The second blessing in Christ is the Spirit of Christ, the spirit of adoption, the fruit of which is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperance. Is there any love, peace, joy, etc., in the family, state or church without an idea? Christian love without the Christian idea! Christian joy and peace without the Christian idea!

The third blessing in Christ is the Christian hope. Can we derive and expect immortality without the idea embodied in the Christian promise?

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8. The Word Will Be Philosophically Essential to the Enjoyment of Eternal Life

Will the saints be raised by Christ, judged by Christ, reign with Christ, and live forever with Christ, in his own immortal likeness, and yet be destitute of the Christian idea? Will we then no longer see through a glass darkly, but see him face to face, and know him as we are known without the Christian idea? The fullness of the divine Christian idea will then and thereby overflow our immortal minds and hearts, and constitute the eternal fountain from which shall flow the grateful and triumphant song of the redeemed—glory to God and the Lamb forever and ever! Amen!

Our eight propositions may now be engrossed into one, as the conclusion of the whole matter:

The word of God, containing the Christian idea, is philosophically essential to the spiritual angelic and human agency, in the provision, enjoyment, and eternal consummation of the Christian glory.

Now, if the infinite wisdom, power, and love of God cannot enable him to think, feel, and act in reference to Christianity abstract from the Christian idea, how foolish, unphilosophical, and absurd for finite man to preach, write, and pray about some imaginary something (rather nothing), which never has been, is not, and never can be! And if all the divine nature, all the angelic nature, and all the human nature in the universe, united, cannot have one thought, one feeling, or perform one act in reference to Christianity, without the Christian idea, is it not time for preachers to cease talking about the word being the ordinary means of salvation? What are ordinary means? Spiritual influence without a spiritual idea! An impossibility the means of salvation! Gentlemen, confront, and pay a new revelation of the Christian idea. The people would then understand you.

“Prove to us that a personal revelation of the Christian idea is the order of Heaven, and the controversy would be at an end. But, if you are afraid to attempt this Herculean task, and are conscious of your inability to accomplish it, you should, at least, cease to present your ridiculous counterfeit to the people as genuine apostolic coin.”

With these premises before us, how strange is the effort of some of our Baptists, and even some of our Christian preachers and writers! They are very zealous for a corrected system of the Bible, and yet seem to contend for a spiritual influence equivalent to a new revelation! Why do they seek to convict us of error, and to correct us, because we teach the essential union of the Bible word and Spirit, in…

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conversion and sanctification, if they do not believe in divine revelation?

Now I hope these streams of “the things of the Spirit” will condescend to explain to “our friends in Tennessee” the nature of that divine influence which is not connected with the Christian idea, old or new. I am certain it is not Christian, for that necessarily implies the Christ idea. Till better instructed, I must believe there is but one word in our language that defines it—mystery.

Yours in the true Christian idea,
J. J. TROT.
Salem, Tenn., September 5, 1851.

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CONVERTING POWER

Bro. Fanning:—I consider it my duty to say a few things, as I near the eternal port, upon the raging controversy under the head of “Faith vs. Philosophy.”

I have long desired, and a number of us for many years have labored to introduce the change in the popular mind which must take place on the “modifying operation,” or divine scriptural conversion to God. It is not a threatening cloud gathering to burst upon our heads, but a volcano long pent up in the bosoms of even great and good men, fed by the commentaries and religious philosophy of long ages, that is now crackling through our ranks in its burning streams of consuming fire.

Had I time and ability I would write long numbers on “Critical Philosophy vs. Christianity.” But the history of the various grades and classes of philosophy which have operated against Christianity ever since its birth would fill volumes, and of course cannot be introduced in a short letter.

I have then to say—

1. In the premises before us, in the Harbinger and Advocate, I am glad to see that Bro. Campbell has had to explain away, and thereby correct Bro. Richardson in order to endorse him.
2. That of all the writers I have read this year, Bro. Richardson has, in his well written but metaphysical numbers, the greatest amount of philosophy.
3. That the philosophy which is called “Natural Religion,” as taught in most universities, has, since the Protestant cause was espoused by Henry the Eighth, done more to deceive mankind and given rise to more superstitious practices among the various religious de…

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Nominations than any other system of philosophy known to me. It at once admits the insufficiency of revealed religion, so called; and leads the mind off from that “word” which God has magnified above all his name. Under it men have sought God’s converting power or path to Heaven in nature’s wilds, often thinking thereby to accomplish what the word of God is charged with being incompetent to do. And generally they have found most of nature, so far as their various religions are concerned, in themselves.

And hence the scheme of exciting our own frail natures and passions at camp-meetings and elsewhere, so that through them we may imagine that we get new powers, new revelations, or at least additional evidence from God to make us Christians, or prove that we are the favored of modern influences.

When the plan of “Getting Religion” was first set on foot, at Redruth in England, by the preachers—not 300 years ago—from whence it crossed the Ocean and became a discourse to our sympathies and a curse to the American colonies; placing in lunatic prisons many who went deranged on the subject of getting religion; they doubtless acted under the teaching, that God must use some other means—that natural religion or some other system of philosophy should be brought to bear upon the human mind and passions to help the Bible to convert them to God.

Even Wesley, long after he founded the Methodist Societies, had to get religion to conform to that abandonment of the peerless claims of the blessed gospel, which introduced a corrupt and vainly philosophic religion suited to the fashions of men and the ignorance of the times. Transcendentalism has grown out of the college-christened “natural religion,” and more than forty other systems of philosophy, some of which make spirits out of matter by dividing parts till that matter becomes invisible, and have even reduced the Great Eternal to man.

I wonder that Brother Richardson cannot see that God lives on this lower world as well as on the utmost verge of boundless space, or in the center of unnumbered rolling spheres—that the Holy Spirit has never left—that every feeling and thought produced by the holy scriptures is an impulse from God and an operation of the Holy Spirit, and that the Spirit of God is competent to honor and does honor the word of God, by making it his sword as well as his voice of consolation in the conversion and sanctification of men.

I am ashamed that I ever intimated to God that he had not used words sufficient to make me wise unto salvation, and that I, guided by the philosophy of popular but vain theories of religion, ever prayed.

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to him to lessen the value of his word by exerting his power in some other way, in my conversion. But why should I be ashamed of an error which is more popular than truth?

Answer. I have to settle the question of my conduct on earth with that Almighty Being who sees not as man sees, and I want to stand erect in the “eternal morn.” I add only, that I think there is no getting the popular theories of “natural religion” up, without getting the Bible down. I am very feeble, and have had to get help to transcribe in part, the little I write.

May God bless you,
ALLEN KENDRICK.
Hamburg, Tenn., Sept. 10, 1857.

FAITH ALONE—HOW THE APOSTLES ADDRESSED ENQUIRERS.

The question, “What shall I do to be saved?” when asked in reference to the Christian salvation, is truly the “Great Question,” as it has often been termed—the most momentous question ever asked by mortal man; for, in the reply to it, is involved his present and eternal salvation, from sin and its consequences here and hereafter, in this life and that which is to come. How important, then, that it should be rightly answered; and that the honest enquirer should be directed to the proper source!

But how far from this have been the answers usually given! Andrew Fuller once wrote a long treatise upon it, entitled, “The Great Question Answered,” in which he did not answer it at all, or at least give no scriptural reply; but after pages of learned and labored metaphysical disquisition upon it, and attempts to make this salvation dependent upon faith alone, he left the question—not where he found it, for that would have been better—but involved in a maze of mysticism and confusion of mind, calculated to bewilder and mislead the sincere enquirer after truth; and to leave him in that unsettled and doubtful state of mind, which either terminates in skepticism, or leads him to lay hold on some animal impulse, or some change of feeling, as a relief to his unsettled state of mind!

The celebrated Robert Hall, of England, also wrote a long discourse upon the same subject; but after all his eloquence, left it pretty much where Fuller did; while other sectarian writers have labored it to no better purpose. The light they have thrown upon it has been only of that ignis fatuus character, calculated to lead him who attempts to follow it into the bogs and marshes of sectarianism, or leave him in old John…

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Bunyon’s “slough of despond”

The simple question is, or ought to be, How did the Apostles, the divinely commissioned and inspired ambassadors of Heaven, answer this great question when asked them? They did it in few words; and a single page, or a few pages at furthers are sufficient to elucidate and make plain, what has occupied volumes of sectarian discussion, in attempting to explain!

All this has been caused principally by misconceptions of the apostolical teaching on the subject. As men who can’t see well, when they undertake to read put on a pair of spectacles, so these men, who are blinded by sectarianism, when they undertake to search the scriptures, put on a pair of “sectarian spectacles,” and read the Bible through them! In other words, when they read it or hear the Gospel preached, they have their system before their minds, and read or hear it through that! And as when a man has on a pair of blue spectacles, everything appears blue, and when he has on a pair of green ones everything appears green; so in looking at the Bible, to the “blue stocking” Presbyterian everything in it is blue Presbyterianism, to the Methodist all is Methodism, etc.

Instead of bringing their systems to the Christian system and measuring them by that, and lopping off and casting away everything inconsistent with it, they reverse the order and bring that to their own systems and reject whatever is inconsistent with them! Among the Baptists the “experience” of the “convert” has to be compared with their own instead of the Bible, and is received or rejected according as it agrees or disagrees with that; and they, according to the apostles, “comparing themselves with themselves, and measuring themselves by themselves, are not wise.”

We have said that these things—these discrepancies and inconsistencies with the true Gospel—have been caused by misconceptions of the apostolical teaching. Because when the jailor at Philippi enquired of Paul and Silas, “What must I do to be saved?” and they answered him, “Believe on the Lord Jesus Christ, and thou shalt be saved and thy house,” without also specifying to him that he must be baptized, men assume and contend that faith alone, to the exclusion of baptism, is the condition of justification; and point us to such other passages as the following: “justified by faith which is in Christ Jesus;” “Whosoever believeth that Jesus is the Christ is born of God,” etc. in confirmation of their theory. They do not consider that the apostles always addressed enquirers according to the circumstances in which they were placed, and the measure of knowledge and preparation they were in possession of. They acted on the same prin…

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ciplc that a wise teacher would in classifying his students. What would we think of a teacher who should take the child that had not learned its letters, and place it in the 2nd and 1st Reader; and set the boy who could read well to learning his letters? Now just in the same manner such teachers of the religion as the above act, in reference to the Christian system, and with not a particle more of discretion or wisdom? Instead of pointing the penitent believer to Christian baptism, they point him to the mourner’s bench, the anxious seat, or the altar; and tell him that he must be justified by faith alone! Such never did the apostles when asked the great question. Let us see what their answers were:

1. When an individual, like the jailor at Philippi who was a Gentile and had perhaps never heard of the Lord Jesus Christ, asked the question he did, “What must I do to be saved?”—or as correctly rendered, “to be safe?”—they would give him the first command to such: “Believe on the Lord Jesus Christ, and thou shalt be saved and thy house.” It would have been useless and nonsensical to have commanded him to repent, or be baptized, until he had faith, as this was the first step he had to take.

And now let them mark what followed. “Faith comes by hearing, and hearing by the word of God,” it was impossible for the jailor and his family to believe until they first heard. Hence Paul and Silas preached the word of the Lord to him and to all that were in his house. And what then took place? Did they call them up to be prayed for?—or tell them to pray, and mourn, and agonize, as do our revival preachers of the different sects? Not a word of any such thing—not the most distant hint, or allusion to any such practices! Had they done so, they would have violated the commission of the Savior, and acted contrary to the inspiration of the Holy Spirit. What then followed? we ask.

We see in the very next passage. “And he (the jailor) took them the same hour of the night, and washed their stripes; and was baptized, he and all his straightway.” This was in precise accordance with the commission; “Preach the gospel to every creature. He that believeth and is baptized shall be saved.” And who dare say, in the face of sacred writ, that the jailor and his family were not now saved from their past or alien sins?—and who dare say, with the authority of the Lord before him, that they were saved before they were baptized? To contend thus would be daring presumption against high Heaven! The jailor could now “rejoice, believing in God with all his house,” and not he; for, as the Ethiopian Eunuch, after he was baptized by Philip, “went on his way.”

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Rejoicing in the pardon of his sins and acceptance with God through Christ. The advocates of justification or pardon by faith alone certainly cannot see the results of their theory, when fully carried out; how it would nullify the commands of God, and that it would equally exclude repentance with baptism! Because nothing but faith is mentioned as a condition in a passage of scripture, and the justification of the sinner referred to it, it is no evidence that nothing else is required, and that baptism is excluded, and therefore nonessential. The reason that so much stress was laid upon faith by the apostles is that it is the great justifying principle in the Christian system—the point at which the alien must start and the formulation upon which the Christian character must be built; and because the Jews were constantly endeavoring to justify themselves “by the works of the law,” and not “by the hearing of faith.” In the language of Dr. Abercrombie, in his “Man of Faith,” a most admirable and edifying little work: “This [faith] is at once the source of spiritual life and the supporting element of moral health; and, until a man be firmly established in this great principle, it is vain for him to expect to make any progress in the cultivation of Christian character.”

2. But suppose individuals are already in possession of this faith, as were the Jews on Pentecost, after they heard the preaching of Peter, they are not commanded to believe, but to repent (or reform) as the next step. When they heard his discourse, “they were pricked in the heart,” made penitent or convicted of sin, and asked the great question, “What shall we do?” Their inquiry evinced their faith; and they are not told to believe, or sent to the anxious seat, or mourning-bench, or altar, as our sectarian preachers would do, but: “Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins; and you shall receive the gift of the Holy Spirit.”

3. But if an individual has both believed and repented, as in the case with Saul of Tarsus, when Ananias was sent to him, he is not commanded to do either, but merely to be baptized: “Arise, and be baptized, and wash away thy sins, calling on the name of the Lord.” Thus we can see how the apostles answered enquirers, and the inefficiency of faith alone to justify and save from sin. Wherever faith is mentioned by itself, repentance and baptism are always implied or understood. All three are embraced in preaching Christ; and no one can preach Christ, in the sense of the apostles, without preaching them, and that too in the order and for the purpose we have here presented them. The case of the Eunuch, to which we have referred, is to the point here. He was reading the prophecy of Isaiah, at the 53rd…

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In the chapter, when Philip took the book and commencing there “preached Christ to him.” There is not a word said about his preaching faith, repentance, or baptism, but he must have done so, or the Eunuch never would have asked the question he did:

“See, here is water; what doth hinder me to be baptized?”

And what was the reply?

“If thou believest with all thine heart thou mayest.”

The Eunuch then made the confession which we require of the penitent believer—the only divinely authorized one ever required of such—

“I believe that Jesus Christ is the Son of God;”

and Philip baptized him upon it. We also have the case of Lydia. The Lord opened her heart through the preaching of Paul:

“whose heart the Lord opened, that she attended unto the things which were spoken of Paul.”

Not a word of any of these, but “she was baptized and her household.” Baptism must have been among these “things;” and it was by believing, repenting, and being baptized that she “attended” to them.

One more case, and we are done; that of Philip at Samaria. He “went down” there, and “preached Christ unto them;” and, “when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women.” Here these requirements must have been among these “things;” and Philip no doubt commanded them to “be baptized in the name of Jesus Christ, for the remission of sins,” as did Peter on Pentecost; and that was the way Philip preached the things concerning the name of Christ.

Under the Mosaic dispensation the Lord said:

“In all places where I record my name, there will I meet with you, [the Jews,] and bless you.”

He recorded in the Temple at Jerusalem; and there the Jews had to carry their oblations, and the Lord met with, and blessed them. But under the Christian dispensation, he has recorded it—not in a Temple, or a mourning bench, or an anxious-seat, or the altar—but in the institution of baptism; and it is there He has promised to meet with the penitent believer, and bless him, in the pardon of his sins, and in an introduction into a state of favor and acceptance with Him; where he will be enabled to rejoice in the hope of the glory of God.

“To him [Christ] give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins” when baptized in that name, and “into the name of the Father, and of the Son, and of the Holy Spirit.”

And “unto you [Jews] first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.”

SEN EX.
August 29, 1857.

THE GOSPEL ADVOCATE

CORRESPONDENCE

LAFAYETTE, TENN., Oct. 27, 1857

Dear Brother Fanning:

We are so well satisfied that your discourse at Ebenezer, on Lord’s day, the 25th instant, is well calculated to do much good, that we sincerely request a copy for publication. If possible we would be pleased to have it just as you delivered it.

Your Brethren in Christ,

• JOSHUA K. SPERER
• JOHN W. RICHARDSON
• DAVID LIPSCOMB
• JOHN HILL
• NATHAN W. CARTER

FRANKLIN COLLEGE, Nov. 15, 1857

Dear Brethren Sperer, Lipscomb, Richardson, Hill, and Carter:

Your favor of October 27th, requesting a copy of the discourse delivered at Ebenezer, on the fourth Lord’s day of October, 1857, has been received, and I herewith furnish the desired copy. I can but feel gratitude to God, my brethren, for your favorable conclusions regarding my humble effort to preach the “ancient” Gospel; and I sincerely hope the discourse may be of service to candid enquirers disposed to examine its contents.

Sincerely and fraternally,
T. F. FANNING

THE GOSPEL OF CHRIST

A Discourse delivered at Ebenezer Meeting House, October 25, 1857,
by T. F. FANNING

Respected Friends and Brethren:

We appear before you this morning for the purpose of re-announcing the Gospel; and we beg leave to read the only commission given for the salvation of a sinful and ruined race, as recorded by Mark 16:15, 16: “Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; and he that believeth not shall be damned.”

The sincerity of our purpose must serve as an apology for the absence of novelty in our subject. Human beings are as anxious “to hear and tell new things” today as they were in the days of Paul; hence the necessity of endeavoring to direct public attention from speculation, visions, and dreams, to the great source of spiritual light. It will be our chief purpose to ascertain if possible, in what the power of God that brings salvation consists.

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Our subject somewhat systematically, and with this view, we will endeavor to group our thoughts under such distinct heads as we trust can not fail to excite attention and interest.

1st. Why is it, we respectfully ask, that preaching seems to have little or no effect, and that both preachers and people seem to have lost confidence in the Gospel to convert men to God?

While we cannot doubt the truth of the intimation, that most of our preaching is powerless for good, it may be well to call attention to a few very startling developments connected with the subject. When the Gospel was first announced by Peter, “About three thousand” were pierced to the heart and became converts to the new religion, the same day. Five thousand submitted from a short, and simple sermon from Solomon’s porch; multitudes of the common people, and even great “companies of the priests,” daily yielded their hearts to God, and in every city, village and hamlet the first preachers visited, scores of the people of both sexes, and all kinds of religious prejudices, became rejoicing believers in the Messiah.

But such results are not now witnessed; men preach for years without seeing any great move in society. God is the same Almighty Father, who is willing always to save to the utmost such as come to him by His Son; the church is still “the pillar and support of the truth,” and we imagine the Gospel in its fact is precisely the same it was eighteen hundred years ago. Has it lost its power? Or are the people more ignorant, depraved and deeply sunk into the mire of sin? Has the church fled from the earth?

We may be told, that the cause of the failure of the Gospel lies in the fact that the people generally have lost all fear of danger, and hence, they feel not the necessity of listening to the voice of inspiration. We are free to admit, that persons must be in a proper frame of mind, in order to hear profitably. It is agreed that our kind Father was four thousand years educating our race for the reception of the Gospel, and “Natural men” then, were not able to hear the word of God. Civilization has always been an indispensable prerequisite for receiving Christian instruction; and all classes not versed in the art of industry, are beyond the reach of the Gospel of Christ. They are “wayside” hearers who understand not the word.

From the fact that Cornelius and relatives were “all ready before God, to hear whatsoever was commanded of God,” it was an easy labor for the men with the keys to open the door of faith to the Gentiles. But it is clear to all observers, that the people frequently attend meetings, not with the fear of God before the mind—business engrosses.

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Their thoughts, and really they heed nothing. They possess no religious feeling, because they have no religious faith. Their thoughts, their hearts, and their feelings are not actuated by religious influences.

Analogous to this state of mind, we find thousands in seasons of epidemics and malignant diseases, in the very jaws of death without feeling the least danger. They call not a physician because they feel that there is nothing to fear till it is too late to employ remedies.

It is indeed distressing beyond measure to witness the ceasing indifference of our contemporaries regarding spiritual life. Moral death hangs over the world, whilst we seem to regard it not; but we eat, drink, marry and are giving in marriage in the midst of sorrow, affliction and death temporal and eternal.

But there is a question beyond all this, of still higher moment, viz.: the causes of this general and almost universal indifference with reference to religion. There are doubtless many, but there are a few which lie on the very surface that are the chief hindrances to the Gospel of the grace of God.

Amongst the ignorant, dissipated and degraded classes of society, there is not elevation of mind to appreciate the things of the spirit. Persons in ignorance and vice must be elevated by training in practical agriculture, the mechanic arts, and commerce. They should be instructed in the primary branches of a common school education, and must have at least a partial knowledge of the laws of right; they must know ordinary proprieties of society, and must be taught to look up to God as the giver of all we enjoy, before they can hear the life-giving word.

Many, we deny not, have been educated to a very considerable extent, but their fleshly appetites prevail to such a degree over all their moral powers, that the gospel can scarcely reach them. They cannot restrain their passions, and frequently, when from unusual excitement, they profess faith, there is “no foundation in them,” and they soon fall away.

Many of the poor, we admit, are too degraded to be reached by the gospel of Christ; and most of the rich are too much under the influence of the flesh to open their hearts for the entrance of the word.

In the parable of the Savior, but one class in four could hear with profit the word of God. There are two, and but two, conditions for the reception of truth, viz: “An honest,” a “good” and “an understanding heart.” Persons with such prerequisites fail not to believe and bring forth fruit, some thirty, some sixty and some an hundred.

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The greatest obstruction to the progress of the truth possibly is the manner in which men write, speak, and preach about religion. Most of the papers and books written on the subject of religion are not addressed to the people, or at all adapted to their wants. They are read as they issue from the press, and never inspire the least spiritual emotion.

What proportion of religious writers make deep and lasting impressions on any subject? The people fall into the soundest sleep in attempting to read, and the papers and books are thrown aside to be trampled under foot.

But is the preaching much better? The mere time-server proceeds with measured steps, timidly, and fearfully, dreading to reprove sin in high or low places; the ambitious preacher soars aloft in swelling strains, employs great high sounding words of vanity, and while he fills an ignorant and admiring crowd with surprise, the great heart of humanity is untouched.

Preachers speak as if they had any confidence in what they utter, and indeed, they have no well matured and positive belief, and of course they are dead while they live. If men preach with the humility, sincerity, independence, and confidence in the Word of God, felt by the first preachers, the people will be just as ready to hear now, as they were in the days of the Apostles.

With these suggestions, beloved friends, we feel encouraged to attempt a re-announcement of the Gospel of God today. Timothy, though not inspired, was commanded to “preach the word,” as he had learned it, and been taught of Paul. No opinions in regard to it, and no expositions, or eulogies upon the sacred oracles were to employ his mind. If we mistake not, the great moral labor of this age should be to turn the thoughts of the teachers of religion from what they are pleased to call the “meaning or explanations of the Divine truth,” by which craft myriads make their bread doling out moonshine, to simple statements of the spirit, adapted to the wants of all classes, in the reach of God’s moral influence.

But this leads us to gravely ask the question,

What is the Gospel?

Etymologically, it denotes “Good News.” It was prospectively preached to Abraham as Gospel, but not the Gospel of Christ. Isaiah said, “For unto us a child is born, unto us a Son is given, and the government shall be upon his shoulders, and his name shall be called Wonderful, Counsellor, the Mighty God, the Father of the Everlasting age, the Prince of Peace.”

An angel from heaven first announced the glad tidings to the humble…

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Shepherds of Bethlehem, while watching their flocks by night. He came from the courts above, crying in sweet accents, “Fear not; for, behold, I bring you good tidings of great joy which shall be to all people. For unto you is born this day in the city of David, a Savior, who is Christ the Lord. And this shall be a sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest; and on the earth, peace, good will toward men.”

None but the sinful sons and daughters of earth can appreciate tidings so divine. Yet it is to be deeply regretted that so few are prepared to hear it. If the heart of the condemned criminal leapt for joy at the sound of a reprieve, we who are condemned to an eternal death, should cease not to shout the praises of God and the Lamb for good news, whose effects will be realized in the ages of eternity. The Lord of glory came to release prisoners in iron chairs, to pour into the soul the oil of joy and gladness, and to take the unfortunate home with him to heaven.

Thus we are led to inquire,

Is the Gospel of Jesus Christ, God’s converting power?

Paul said, Rom. i, 16, “I am not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth.” The question is not whether the Gospel is a power unto salvation; for this would imply that there are other powers. Nor that it alone is the power of God in redemption, for if we find the doctrine set forth, that the Gospel is the power of God to salvation to each believer, the language precludes all other powers; and should we look to other sources, we would repudiate this.

Even David in the 19th Psalm said, “The law of the Lord is perfect, converting the soul;” and the Heavenly Father asks, Jer. 23:29, “Is not my word like as a fire; and like a hammer that breaketh the rock in pieces?” It is both becoming and respectful to say, that fire, like fire; and it would be ludicrous above comparison, to seek to employ measures to give fire efficiency, or to admit that fire can exist without all its constituents. No one would think of heat being absent from fire, or pray for heat to attend the fire; and when we are told that “The word of the Lord is as a fire, and a hammer that breaketh the rock,” we feel assured that the power is in the truth, and without this power it would not be the word of the Lord. A powerless truth of God would be an anomaly, an impossibility.

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The Savior speaks of the gospel as the “good seed,” that sown in suitable soil, fails not to bring forth thirty, sixty and an hundred fold. In this we have reference to the undiscernible vital principle in the seed that God has made, and without which seed would not be seed, but mere husks; and the word of God, without the quickening influence—vital power, as before intimated—is not the word of God.

“Where the word of a king is, there is power,” and every officer, by human authority, bears his authority and official power in his name alone. Jehovah inscribed his name upon the mercy seat, in the Jewish economy, and Israel ever after, to insure answers to prayers, was compelled to look to Jerusalem. The name, authority and power of God were not elsewhere; and so long as we have evidence that “there is no other name by which men can be saved than that of Jesus, we are satisfied that God is in Him of a truth.

It is surprising, however, that in most books and papers devoted to religion, the word of God is represented as “the mere letter of religion,” but the vital power or spiritual principle is thought to be beyond; and, hence, we are taught that men may hear all God has said, and believe all he has written, and still be destitute of the power of godliness. In at least one periodical amongst the disciples we have noticed the doctrine we are opposing boldly advocated.

But we are asked, if the word of God is not, of itself, really and truly nothing more than “the letter that killeth?” Is it not a spirit that acts without forms and words to which we must look? Philosophically speaking, the word of God can have no power; its life cannot be detected, and all philosophers are, in the true sense, infidels; and only infidels.

Let us consult Paul as to the spirit and letter of religion, with a determination to abide by his record. He wrote, 2 Cor. 3, 5-11, “Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God, who has also made us [the Apostles] able ministers of the New Testament; not of the letter (the letter was the law of Moses which had waxed old and was ready to vanish away), but of the Spirit; for the letter (the law) killeth, but the Spirit giveth life.” This “letter” was the ministration of death, written and engraven on stone, which was to be done away; but the ministration of the Spirit—the New Testament—the Gospel of the grace of God, was to remain.

Let no one then who respects God, his word, or even regards himself say that the word of eternal life, is the mere letter of religion. But we are fully aware it is our duty to attempt,

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4th. To examine some of the objections to this teaching.

We frequently hear religionists speak of the word of God as destitute of all life till the Almighty is disposed to super-add His Spirit. Hence the prayer, “Lord, send down thy Spirit to quicken the hearts of sinners, and give thy word force and power.” This is a plain admission, that God is not in His appointments—that the word is as a sounding brass and a tinkling cymbal, till “energized” by the Spirit.

Hence men preach with no confidence in the truth, and the people are unmoved, dreaming that all the power is beyond words, and ideas, and in this condition thousands and millions of our frail denizens of earth are stumbling into eternity. Any form of words which conveys the impression that the scriptures of truth are a verbal directory merely, neutralizes the word of life, and renders it inefficient for good. This is the grand sin of the age. The gospel is no longer God’s power to salvation. It is effete and destitute of all life.

In our opposition to this feeble teaching, it is our purpose to show that the word of God is not dead, but living, and quickening and will abide forever. We regard it as out of place to employ our time in telling what Jehovah will or must do to give His appointments force, or how He must aid us to believe, and do His will. God addresses man as he is, capable in all respects of hearing His Father’s living word, and when He speaks He is in His word, in His appointments, and it is this confidence which makes His worship spiritual.

We pretend not to explain this matter; no more than we can comprehend how the life is in the blood, or vitality is in the seed, and is not superadded to it. We know the facts, and are satisfied. God did it all, and it is marvelous in our eyes. In like manner we profess not to comprehend how “The Spirit is ministered by the hearing of faith,” but so it is written, and we believe it; or the secret of the Almighty’s appearing to Moses in the burning bush that was not consumed, yet we doubt it not.

Neither can we tell the secret of the sap circulating to the utmost organ of the delicate plant, but it is the Lord’s work and not man’s. We are also ignorant as to the manner the Spirit really and truly reaches our hearts by our union with Christ’s body, or how the spirit that is in us will “quicken” our mortal bodies in the resurrection. True we believe not from logical or philosophical deductions, but from report, but still our confidence is unshaken in the statements.

Unbelievers scoff at the positive appointments of the Lord. They ask how is there life, or advantage in the church? What intrinsic value is there in baptism? The Lord’s supper; prayer; or giving a cup of cold water in the name of a…

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disciple?
Thus they make void the means of salvation by their ignorance and skepticism.

We have never been able to comprehend philosophical fitness in a real heifer, or a scapegoat, to take away sin, no more than to understand the peculiar fitness of the New Testament religion to purify the heart and qualify men for life, death, and eternity. Still we believe he has spoken living words to the world, that these words are “spirit and life”—that God is in his words, and in his appointments. Heaven has ordained a power, inexplicable by chemists, in arsenic, to produce death; power in bread to strengthen the human body, and we see no reason why he could not give specific appointments to quicken the soul, and qualify it for immortality.

In answer to the philosophical dogma of man’s possessing native energy—spiritual power—or divinity within—to enable him to work his passage through this world of disappointment and sorrow, without extraneous means, we simply state, that there is no fact in history which authorizes such a conclusion. Man left to himself, in all ages and countries, has affiliated to the dens of the field, and still, assisted by the power of God, is animal in his ways. In the language of the prophet, “It is not in man that walketh to direct his steps.” The doctrine taught by German neologists, French metaphysicians, English theists, and American spiritualists, specialists, and religious atheists, completely annuls and blots from existence everything like written revelation, the gospel of Christ, or the ordinances of the New Testament. It is the death of all churches in which it is countenanced, not for a day or an hour.

We need not ask, why may not the Lord put forth his moral power enshrined in words and ordinances; but has he not done so? We would enquire, where is man’s moral power, for good and for evil? We never could understand the rationale of angry words exciting in the human breast the bitterest feelings; but we have all witnessed the fact.

Are we deceived when we say, that in our words and example we exert all the good or bad influence in our power? When a friend whom we know writes to us that dear ones of earth are dead, although we see no particular influence in the ink, paper, etc., to move our souls, in spite of resolution, our hearts sink within us, and the scalding tears flow freely. This is moral force. We think we are prepared to conclude on this point by stating, that we know of no spiritual or moral influence which acts chemically, or directly on the organs of body or soul; but God approaches man through his mind, his understanding, his…

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Thinking self; and in this manner only does he control the world spiritually. Hence his employment of words, ideas and ordinances, easily understood and believed.

This he addresses the gospel to man in a state of death—but he is man and not a beast, therefore, he is capable of hearing; and as certainly as he hearkens to the voice of his Father, salvation will be his. True, we do not say that the word is the Spirit of God. The word of God is denominated the sword of the Spirit, it is the voice of God, the voice of the Spirit, and the medium of spiritual light, life and influence. Consequently, where the word of God has not gone, the world has not given the slightest evidence of spiritual light and life.

Through the truth the Spirit reproves men—enables them to see the light and loveliness of God’s countenance; to believe unto righteousness, and enter the spiritual body in obedience. “Because we are sons, God hath sent forth the Spirit of his Son into our hearts, crying, ‘Abba, Father.'” As to the manner in which the Spirit dwells in the truth, operates through it, takes up his abode in our hearts, or will awake the sleeping dead, we have admitted we are profoundly ignorant, and we add, that we entertain not the most distant idea, that men in the present state are compelled to investigate such matters.

The facts, however, we believe upon proper testimony, and in this belief, we rejoice. But we do not deem it important to notice further objections to the doctrine that the Gospel, as it is, with a fair translation, is perfectly adapted to man, as he is, and is God’s power to salvation to every one that believes.

When the mind is prepared to hear the word, the dead of the gospel—the birth, life, death, resurrection and ascension of Messiah to the right hand of the Father, are matters easily preached and easily believed. We are happy moreover in the conviction, that the simple statements of the Lord’s word need no learned expounder, no change of forms, no apologies and no eulogiums. They are always effectual in all believers.

We rejoice, though, most of all in the confidence that all who believe on the Lord “through the words” of the apostles are as truly one as God and his Son are one; and it is by this union, through a belief of the facts, that the world is to be saved.

Important Consideration

It is important to consider the influence of the Gospel in the first age of the church.

It is written, Mark 1:14, 15: “Now after that John was put in prison, Jesus came into the coasts of Galilee preaching the gospel of the kingdom of God, and saying, the time is fulfilled, and the kingdom of God is at hand, repent ye and believe the Gospel.” Notice, it was no…

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The theory of the gospel, no philosophical or orthodox view, but simply to believe the Gospel.

Simon and Andrew Peter at the first hearing “straightway forsook their nets and followed him.” Next, “James the son of Zebedee and John, his brother, left their father and went after him.” But wherever the Lord or his plain, honest and confiding disciples preached, multitudes were constrained to admit that they had never heard the like—their hearts yielded, and they went after the Savior.

Under the commission, “Go teach the nations;” “go into all the world and preach the gospel to every creature,” three thousand we have noticed were saved at the first announcement; and it was but a few years that forty thousand persons were found rejoicing in the truth at Jerusalem. After Judea, Samaria and then Galilee heard the word of the Lord and rejoiced, and last of all, the light reached the Gentiles at the house of Cornelius. The Apostles bore the glad tidings into all the world, “to the uttermost parts of the earth,” before the destruction of the temple, in the year 71; and it is most extraordinary that it was effectual in every place it was preached, in turning men “from darkness to light, and from the power of Satan unto God.” Also, in the revolutions of subsequent ages, wherever and whenever the unadulterated word has been preached, sinners have rejoiced in its light, and in its many exceedingly great and precious promises.

And now, even today, in the midst of conflicting systems, finely spun theories, and infidel speculations, the gospel of Jesus Christ, the old-fashioned gospel, affords the only sure ground of hope regarding the future. Where it is not, death, the king of terrors, reigns triumphant.

Regarding this gospel, Paul says, “The Lord Jesus shall be revealed from heaven with his mighty angels; in flaming fire, taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ; when he shall come to be glorified in his saints, and to be admired in all them that believe, (because our testimony among you was believed,) in that day.” (2 Thess. 1:10, 11). Thus it seems the belief of the truth will secure the everlasting rest, which the Lord is preparing for his saints. It will be borne in mind, that every religious action is but an act of faith.

6th. We may next enquire as to the condemnation that rests upon the world.

The Savior said, “This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.” Again, “He that believeth on him is not condemned,

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but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. In another discourse our Lord said, “If you believe not that I am he, you shall die in your sins,” and no marvel that he should have said, “He that believeth not shall be damned.”

Last of all, we ask, why is the Gospel powerful to salvation?

Our reply is short. It is in consequence of believing with all the heart. We have heard men speak of “a cold, indifferent and lifeless faith.” A cold and lifeless faith is an impossibility. No man ever believed God, and remained cold-hearted or indifferent. Even Felix trembled and said, “Go thy way for this time, Paul, and when I find a convenient season I will call for thee.” His belief was momentary; “the cares of the world, and the lusts of other things” choked the word out of his soul, but while it was operating upon his mind, his body was convulsed and his very heart of hearing was deeply moved.

Upon hearing and believing, for the moment, the word of life: King Agrippa exclaimed, in agony, “Paul, almost thou persuadest me to be a Christian.” And man never believed the gospel without feeling the mighty power of God piercing even to the dividing asunder of soul and spirit, joints and marrow, and it is always “a discerner of the thoughts and intents of the heart.”

But we ask, what is the condition of this influence of the gospel upon the human heart? We answer, promptly, belief of the truth—simple belief “that God is, and that he is a rewarder of them that diligently seek him.”

Are we told, there is a dead faith which possesses no power over the soul? This is equivalent to saying, there is no faith in the heart. If devils could not believe without trembling, are we to conclude belief in a man’s heart leads him to seek the favor of his Savior? “While the word dwells in the heart, the soul is fully alive to responsibility, but the moment it is rooted out, faith dies, and all feeling and religious interest cease.

A single example we consider quite sufficient to impress upon the mind the truth of all our teaching. Abraham was styled “the father of the faithful,” because he never permitted himself to “stagger at the word of God,” although he had better reasons for doubting, hesitating and an obstinate refusal of credence than can be found in the records of the world. He was told to believe and to do things, most unreasonable, in all our philosophy—unfit in themselves, every way inappropriate, and in every point of view, save one, revolting and disgusting.

Who could philosophically bear the idea of serving God by slaying an innocent child?

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Yet Abraham was told, “To take his son, his only son Isaac, whom he loved, and get into the land of Moriah, and offer him there for a burnt offering.” Who ever heard of a command so perfectly adverse to all our views of propriety? Men generally find excuses for disobeying the Almighty; but hardly mortal man ever saw so ample room for hesitating as did Abraham. He might have said,

“Lord, I have long been faithful to you—now I am old—have one only, dear, and beloved child, and oh, Father, if I slay him, I destroy the stay and comfort of my declining years, and I will soon go down in sorrow to the grave.”

He might have urged, that Sarah, the beloved Isaac’s mother, whose heart leaped with joy at his birth, would have all her brightest hopes crushed, and a sudden death would remove her from earth. He might have said,

“Lord, my neighbors have sons enough and to spare, take one of them.”

But no, Abraham suffered not himself to pause, to advise with friends; the Lord hath spoken—his duty was clearly defined, and most humbly, confidingly, and cheerfully he lifted his heart and face to Heaven and said,

“I will go, Lord.”

He took his son Isaac and the wood; and on the third day he saw rise in the distance the mountains of Moriah; but his believing heart failed not. He said to the young men,

“Abide here while I and the lad go yonder to worship.”

They ascended the mountain together. They stopped, silently, though not in sadness, the altar rose, the innocent and unsuspecting child was bound upon the fatal wood; without pausing, Abraham took the knife. And as he lifted his hand before the face of God and his child, the swift winged messenger from the court above cried,

“Hold, Abraham! for now I know thou fearest God, seeing thou hast not withheld thy son, thine only son, from me.”

As Abraham looked around, he saw a victim entangled in the vines, and he took the ram and sacrificed him before the Lord. Thus did Abraham have the first glimpse of a resurrection.

“Accounting that God was able to raise his son, even from the dead, from which he also received him in a figure.”

This is the meaning, dear brethren and fellow pilgrims in the flesh, of faith in the promises. This is the faith of God that purifies the heart, consecrates us to our benevolent Father, qualifies us for useful and happy lives, enables us to triumph in death, and will bring us off more than conquerors through him that loved us and gave himself for us. In the belief of this sure word of testimony—the gospel of God’s Son—we have all the promises to strengthen our sinking hearts, and to this faith alone can our friends of the world look, for power to save and overcome the world.

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Finally, the belief of the gospel, as it is written, will bring the alien nigh to God, and will enable Christians to triumph gloriously beyond the boundary of sin and death. Thanks to God for such a treasure. Who, present, will refuse to hear the gospel?

COURSE OF THE CHRISTIAN AGE, AND ELDER B. FRANKLIN

In the Christian Age, Nov. 10, 1857, the Editor, Bro. B. Franklin, devotes a column and a half to “President J. Franklin’s course,” the matter and spirit of which, we sincerely regret. Were we to publish it, we should feel under obligations to criticise it with a severity that we dislike, and therefore, we will notice but a few points.

In the first place, we suggest that an interference at this late hour, in the controversy with Prof. Richardson and ourselves, is entirely out of place, unnecessary and an intermeddling that exhibits a want of sound judgment and a disposition, we fear, to do us injustice. We will hear Bro. Franklin a few words. He speaks of us as willing to make ourselves martyrs. We think we have made no such effort, but thought it becoming to ask editors, who without knowing what they said were sneering at us for being so presumptuous as to oppose what was considered sound in Prof. Richardson, if they intended to adopt the infidelity? Bro. Franklin admits that Prof. R. and coadjutors, “have fallen into the error of higher law views,” but for calling the teaching “infidel,” he “regrets the course pursued by us as much as the most ultra among them.”

We heard Bro. Franklin in Nashville pronounce this higher law teaching “infidelity.” J. B. Ferguson was then its advocate. If we were to teach it, we suspect Bro. Franklin would pronounce us infidel. But he pronounces these transcendental teachers, “most of whom,” he says, “have never done much thinking or reading,” and have no “just appreciation of the New Testament,” far from intending wrong.

Bro. Franklin says the essay in the Age from Prof. Richardson, “made no allusion to us.” We are sorry that he has laid himself liable to such exposure. We simply state, that a more bitter personal attack we think we never saw from any man, than is contained in the essay published in the Age against us personally, and our teaching particularly. Let the facts reveal who writes at random.

Bro. Franklin says, “he has no sympathy for us in pressing this matter to the injury of Bethany College or its Professors,” and for our “ex-

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“trreva!Jani procedure,” he says, “I do not believe Brother J.hnning will find a party among the brethren that will sustain him.”

These insinuations, we regard as exceedingly degrading. The idea that one cannot oppose a false system of religion without being charged by professed friends with an ambition to injure others, is too bad for those who respect each other; and the insinuation that we could be induced to operate in any way with a party, is certainly a deliberate insult. We wish, however, to state, in much kindness, that while we earnestly desire the prosperity of all our schools, and abhor politics in either church or State, we are more than confident that every believer of the scriptures living, who understands the controversy and is above policy, will sustain our teaching.

Why has Brother Franklin so changed his tone? In a letter written by him, to which he has already referred, Aug. 21, 1857, before us, we find these words: “I think I am fully united with you in the issue with R. Richardson & Co.”

“I am old in the field preaching and teaching against the whole thing showing that it is an empty, deceitful bubble, containing nothing.” But in this same letter we find the first allusion to the “evil effects of colleges” we have noticed. Brother Franklin says, “I am alarmed about the effect of colleges. If our colleges are to be used as engines to pull down all that we have built, we must call them to order.” This was penned with direct reference to “R. Richardson & Co.’s” teaching, yet “Brother Fauning is the man that has made the attack on our colleges that are sound in the faith.”

No explanation is necessary. Last and worst of all, Brother Franklin tells us that “Bro. Campbell has left his pen in hand, and this matter will be settled.” We think this particularly unfortunate. We can understand this in no other sense but that of a threat. Why attempt to excite Bro. Campbell against us? He authorized no such an expression, and we think it extremely unjust to present him in the attitude of pronouncing sentence upon the brethren. This is serious injustice to Bro. Campbell. Romanists and the degraded of earth may be whipped into trances by threats, but they are disregarded by men who know and love the truth. We must repeat our regrets at Brother Franklin’s unnecessary interference.

The Age for some time we had regarded as not very evident in the cause of truth, and hoped under the guidance of Bro. Franklin it would occupy a high position; but such mistakes cannot be oft repeated with safety. We think it also due to Brother Franklin to say, that we have considered him one of our most competent defenders of the faith; but now we confess we do not know whether he is for the…

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Truth, as it is written, or the advocate of some policy of man. In the Southwest we have met with but one preacher who was disposed to defend the teaching of our friends with whom we have balanced accounts. Said he, “As for the truth, that is not the thing; the people may be for your teaching, but many of the preachers and editors, like myself, will as a matter of policy support R. Richardson & Co.” We can give the name. But we do not and cannot entertain so degrading views of many preachers or editors. Indeed, we have seen no teacher, possessing the independence to think for himself, that countenances in the slightest degree the new speculations. But, alas! for human nature.

We should all with Paul, “Keep under our bodies and bring them into subjection, lest, after we have preached the gospel to others, we ourselves should be cast away.”
T. FANNING.

CLOSE OF THE VOLUME

The present number closes the third volume of the Gospel Advocate, and with it another year of our labors. What good has been the result of our labors? How many have been turned from the ways of sin and death to the paths of peace and life? Whose continuance in the word of God and the appointments of Heaven has been made surer and stronger? These are questions that force themselves upon us in looking back upon the labors of the past.

We feel that it is a fearful thing to have misdirected a single human being, to have spoken or written a word to lead one into error. What has been done is gone to record. We leave it with Him whose judgments are tempered with mercy. And with a deeper sense of the responsibilities of our position, we would reflect upon the coming year.

If we know our own hearts we have no selfish purpose to serve. The cause of our Master, the honor of his church and the supremacy of the Word of Life are the glorious objects for which we labor, and these we feel to be the noblest and most worthy that ever engaged human energy.

To our brethren and friends who have stood by us so faithfully we can but say, we still need your aid. We make no appeals for sympathy. If the cause we plead will inspire all who love the Truth of Heaven with zeal to work together with and for each other, we have no confidence in anything beyond. But we are assured that with those who are determined to stand firm by the old constitution, all will be right and that our labors for the new year will be most abundantly blessed.

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With the strong assurance that our brethren, particularly in the South-west, still have confidence in the power of the truth, and are disposed to stand up firmly for the church of Christ and its appointments as Heaven’s means for the justification, spiritual growth and final glorification of man, we enter upon the work of the new year with renewed determination to labor for these great ends.

EDITORS.

ADVENTURE IN THE TOMB OF DAVID

The following sketch, furnished by Miss Barclay, daughter of Jas. T. Barclay, author of a forthcoming work, “The City of the Great King,” (now in course of publication by James Chalmers & Sons, Phil.,) gives an interesting account of her perilous adventure in gaining access to the Tomb of David.

“Early one morning, during the great Mahomedan feast of Ramadan, I was called to the ‘parley’ room, to see my friend Moosa. This little fellow having become rather a frequent visitor, I was at first inclined to excuse myself, but remembering he had lately hinted at the possibility of my gaining an entrance into the Tomb of David, and in consideration, too, of the fact of being their fasting season, the everlasting finjan of come and douceur of sweetmeats—those otherwise indispensable marks of Turkish civility—might now be dispensed with, I concluded to make my appearance.

On entering the room, my pleasing suspicions were confirmed by seeing him close the door and mysteriously place his forefinger on his lips, in token of profound secrecy. He laid his ponderous turban on the divan beside him, doffed his slippers, crossed his legs, and then disclosed the nature of his call. In short, I was informed that his sister was ready for an adventure: and, as I was too, we were not long in reaching ‘Turfendall,’ (his sister,) who immediately commenced operations. My hair was taken down, and braided in scores of little plaits. A red cloth cap, with a blue silk tassel was placed on my head, and around it a gauze turban, with gold tassels and embroidery. My robe and trousers were of the finest Damascus silk, my girdle of cashmere, and tunic of light blue stuff, embroidered in silver flowers. My hands were already dyed with ‘henna,’ having undergone this process on the occasion of a former adventure in the Mosque of Omar, and still retained the deep yellow hue; my skin was pretty deeply tanned, too, from a residence of several years under a burning Syrian sun, which was quite all ad-

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Addition to my Turkish appearance. The sheet, veil, and slippers came in due order; and having secreted my pencil and sketch-book in the folds of my girdle, we sallied forth, accompanied by Turfundah’s favorite slave.

“The reputed Tomb of David is just outside Zion Gate, hard by the Ccenaculum and American cemetery. It is surrounded by an irregular pile of buildings, and surmounted by a dome and minaret. In the interior are some of the most grotesque architectural embellishments imaginable, on the capitals of some remains of the Crusaders’ architecture. Just think of the frightful owl occupying the place of the classic acanthus and the mythic lotus!

We passed the several halls and corridors, evidently of the style of the Quixotic era of the Crusaders’ domination, before reaching the consecrated apartment, whose entrance is guarded by double iron doors. We found here an old dervish, prostrate in prayer, on the cold stone floor. Not being privileged, as we were, to enter the sacred precincts, he was content with gazing at the tomb through the iron bars; for it is a wronging for even a Muslim ecclesiastic to gain admittance—my companion and her family only enjoying this privilege because they are very near relatives of the curator of the tomb.

Our slave was dispatched for the key, which she had no difficulty in obtaining, on the plea that her mistress wished to pray on the holy spot. But what was my consternation on seeing another slave return with her! I confess that I trembled, and thinking I had best leave my awkward slippers behind, in case of retreat, as they would greatly impede my progress, and might thereby cause me to lose my head. She peered under my veil, asked who I was, and seemed satisfied with the careless reply of Turfundah, that I was merely a friend of hers from Stamboul. She invited us upstairs to see the old keeper’s harem; and Dulmdeah (Moosa’s little wife) who is always glad to exchange the purgatory of a residence with her lord and master for a visit of a few days here—I can testify from personal observation that the young Sheik lords it over her in true oriental conjugal style.

Turfundah declined that she could not accept her kind invitation, and, as she was so much exhausted from fasting, she would prefer deferring it to another time. The slave then left, to our mutual relief, and, having dismissed the old dervish, the doors were closed and doubly locked.

The room is insignificant in its dimensions, but is furnished very gorgeously. The tomb is apparently an immense sarcophagus of rough stone, and is covered by green satin tapestry, richly embroidered.

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ed with gold. To this a piece of black velvet is attached, with a few inscriptions from the Koran, embroidered also in gold. A satin canopy of red, blue, green and yellow stripes, hangs over the tomb; and another piece of black velvet tapestry, embroidered in silver, covers a door in one end of the room, which they said, leads to a cave underneath. Two tall silver candlesticks stand before this door, and a little lamp hangs in a window near it, which is kept constantly burning, and whose wick, though saturated with oil—and I must say, a most nauseous dose—my devotional companion eagerly swallowed, muttering to herself a prayer with many a genuflection. She then, in addition to their usual forms of prayer, prostrated herself before the tomb, raised the covering, pressed her forehead to the stone, and then kissed it many times. The ceiling of the room is vaulted, and the walls covered with blue porcelain, in floral figures. Having remained here an hour or more, and completed my sketch, we left; and great was my rejoicing when I found myself once more at home, out of danger, and still better, out of my awkward costume.

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SUPPORTING EVANGELISTS—NO. III

To speak of oneself is generally self-lamatory, since few confess their faults, or speak to their own dishonor. So common, indeed, is it for persons to speak of themselves only for selfish purposes, and so offensive to the public sense of justice and propriety, (an indication of good taste:) that it is common, even amongst good and sensible people, to conclude at once, on finding one speaking of himself, that he is seeking to honor self; and is, therefore, unworthy—which he certainly is when guilty and supposed. May I hope, then, that the reader will not think me unmindful, nor careless, touching the danger to which I expose myself in the following remarks.

Many now living have been much longer doing the work of Christian Evangelists—several more than doubly as long. Nor do I mean to present my labors as an example for others. Far from it. I have a single purpose—to illustrate, in the best way I can, the necessity, the dangers, difficulties, etc., of supporting Evangelists, and so to impress, if I can, upon the Disciples the necessity of increased attention to the subject. The fact that actual occurrences make a deeper impression than mere reasoning, (having the facts the reader can reason for himself.)

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Self-induces me to incur the risk of blame. I might, I suppose, speak of imaginary cases, or of the labors of others, but certainly not so effectively; and I am not so careful about the opinion of the masses, if I can have the concurrence of the Heavenly Father and his intelligent friends on earth and in heaven.

For three or four years I refused as much, I think, as I received, being governed by a sense of modesty, rather than a sense of justice. Starting out without the promise of aid from any quarter—as did many others then and before—I was not disappointed as to support; I neither received nor refused much. Occasionally a good sister gave me a pair of socks, sometimes I got a pair of pants, or jeans to make them. During successful meetings a brother would, now and then, put into my hand, rather shyly, a small piece of money, perhaps saying, “you may need this to pay your ferriage.” These were my happiest days, so far as concerns money; for, having no promises to me, and feeling my unworthiness, I was not expecting to receive support, and was not the least disappointed by not receiving it. The brethren, too, I think, were less under the influence of money, of promises and of obligations to support Evangelists, because they had not generally investigated the subject. What they did was more the expression of their hearts than the result of theory; for few of them, where I traveled, had much theory on the subject. The little that was done was, therefore, heartily done, and there was nothing to hinder its being enjoyed mutually by the giver and receiver—there was no lurking feeling of complaint because more was not received, no sting of conscience because more was not given. Alas! that it was not always so!

But the $300 or $1100 of my boyhood’s hard earnings soon gave out. When I saw the end, which I did not see clearly from the beginning, I began to cast about for a horse, and for other necessities. A little experience had also deeply impressed me with the necessity of an education, such as I little dreamed of when I started. But “to be” was the first question with me then, to be educated? Much as I desired it, was almost further off than hope could reach.

Finally, I got a little country school, such as I could teach. This was, to me at least, the most profitable part of my life, owing to the kindness of brethren and sisters. I have not requited them fully, but I thank God I delight to honor them, and would here give their names, but most of them yet live, and I would rather they should have a better reward. While I replenished my purse and furnished my wardrobe a little, I profited much more by what I learned. Upon the whole, I gathered quite a

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“head.” But, having learned that I could learn, and greatly feeling my necessity, after a round of camp meetings, basket meetings, and some others, an opportunity offering I commenced the regular routine of a school boy. Meanwhile I had learned that money was something to me, as well as to others. Some brethren aided me liberally. Others promised, voluntarily, and disappointed me sadly. I endeavored to enter the doors as they were severally opened, both for learning and doing good.

The Christian Baptist providentially fell into the hands of an independent thinker, then a “class leader,” wealthy, and standing rather at the head of others besides his class; he was soon convinced, and though he had been immersed, he sent directly for a somewhat eminent yet living and devoted Evangelist to immerse him for the remission of his sins; alleging that he had hitherto walked in the dark, and he feared such service could not be acceptable to the Lord. This Evangelist being absent, I was induced by the owner of that copy of the Christian Baptist to go in his stead—some sixty miles. I shall long remember how the class leader, and especially his very nice and truly excellent consort, eyed my then worn brown jeans pants, etc. They spurred my feelings, though, and all passed in silence. The wedding was successful, however, and I made another and another visit, and finally, making the class leader’s house my home, free of charge, (he was still a class leader, and yet is a zealous defender of the faith,) I spent a year of most interesting study and labor there.

The promises of support were voluntary, and of the most definite character. Still, save the liberality of “mine host,” and a few crumbs gathered here and there, I received almost nothing. For instance, a brother of good property came to me and earnestly requested that I should preach monthly at the church where he held his membership, and, as an inducement, he informed me that he had a subscription of $135, and would increase it. He added, also, that he would be personally responsible for the amount—he would see it paid. This I had not so much as thought of, so far as I can now remember. And though there had been a time when I might have turned neatly away, a little experience had given me a higher appreciation of money, and seeing nothing wrong in it— it being their estimate, not mine of my labors—I accepted. I had, however, as I told the brother, fully determined to labor there anyhow, because it was in my field, and seemed more promising than other places. During the year that church, I believe, more than doubled its number of members, and was every way doing…

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well—at least, so it appeared. They were also very reluctant to give me up. Still I received, in all, from them, of the $135, and otherwise, I think not more than ten or fifteen dollars! This was a sad disappointment. Another church promised the same liberality, and with even greater ability, and having received still larger accessions, (the last meeting there were 35,) disappointed me nearly as much. After leaving that State to attend College, I wrote to one of the Elders of the first named church, stating my actual need, and modestly intimating that he should make collections and forward to me. He replied very crustily, only because I had dared to intimate that what the church promised ought to be paid. Still he vowed that it should be paid. I wrote him then a positive command of payment to me or any benevolent purpose, (not to support an evangelist to labor with them,) adding definitely that if sent to me I would use it for some benevolent purpose, not to supply my own wants. I have heard nothing from these promises since, and I suppose it possible that, though clearly covenant breakers, and otherwise violators of the Divine law, (for, as before shown, it was their duty, without a specific promise, to support their chosen evangelist,) their consciences are quite easy on the subject. So it is with sharper members of the church—keeping trailers—the love of money hiding the beam in their own eyes, they rather boast of having cheated their neighbors and brethren—”got them down”—than mourn the sin of defrauding those whose rights and interests should be as clear to them as their own. Alas! poor Evangelists! it is no sin to mortify them, disappoint them, break promises made to them, etc., although it may not be exactly right for rapists to “keep no faith with heretics.” Such were some of my reflections; and if it was sinful to indulge them, it may be no more than honest to confess them.
C. K.
Sahuo, Bell Co., Texas, April 13, 1837.

SUPPORTING EVANGELISTS—NO. IV.

PERSONAL EXPERIENCES CONTINUED.

When I determined to spend some time at College, some men of means, who felt the power of the gospel, offered to defray my expenses. And having declined this, under the impression that provision was otherwise made for my expenses, (in which my expectations were not realized,) I was compelled to borrow money, for a time, or relinquish my ministerial purpose. I had previously found poor encouragement.

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from “monthly preaching,” either as respects the good effected or the compensation received; but as an alternative, opportunities offering, I concluded to engage. In this way, though I received but a moiety of what was promised generally, I managed, by close economy, to clear expenses—a good brother boarding me half the time free of charge.

Traveling and holding protracted meetings yielded a better support, and it yet appears that I might have done more good in this way. Still I could secure but few books, or other means of study, had no home, etc. And, indeed, it was only during excitements that I received any thing of importance. Churches would send most urgently, and promise most magnificently, and yet, unless their feelings were wronged upon by additions, I received little or nothing. After I thought it necessary to spend much time in boring to “get in order the things that were wanting” in the churches, before endeavoring to obtain new members. For all this labor I seldom received any thing.

After I was married I thought it proper to secure, as well as I could, a support for my family. To do this, and continue preaching as I desired, was a great object. To travel would not do, for several reasons; and to engage at a sort of a horse-mill, monthly meeting business was, I knew, to cut off largely opportunities for usefulness. I might have taken the promise of twice the amount that would have sustained one using: strict economy; but these promises were already in bad odor with me. Besides, I could not feel well so to cripple my feeble abilities for doing good. It looked like truckling to a vain world for a paltry subsistence, to obtain which I felt myself as common young men, if it were not for preaching. Still, others engaged to preach monthly for large sums, passed by the poorer, and went many miles to the richer churches. They even went sometimes far out of their own counties, and it really appeared that the largest bid was the loneliest call in many cases. These, too, were other evangelists. I never had self-sufficiency to drive readily from such men, I might be wrong. I hesitated.

And finally, as an alternative, I engaged two monthly appointments, having a promise of what I thought might obtain me. The remainder of the time I determined to travel, without expecting to receive much; for I was fully fixed in the determination to aim first and mainly to get the churches in better condition if possible, and I knew this would not be well received. A third church beset me, however: it was near and abundantly able. I refused. But at length I told them I could expect to preach for them occasionally any hour, and would be governed by the prospect of doing good there as elsewhere.

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said they would pay for such visit, many or few, the same the other churches were to pay. During the year this church added about two hundred to its number of members; and though I did nearly all the labor, they paid me, if I remember aright, less than one twelfth of what they promised; and this was during the greatest meeting I ever saw. Next year they desired to engage me again. I told them my purpose in engagements of the kind, that I thought such monthly meetings only a little better than nothing any how, and even worse than nothing unless the churches were preached out of monthly meetings (i.e. induced to meet weekly, etc.), forgave them all, and urged them plainly, and in rather a sledgehammer style, to subscribe no more to brother — than they really intended to pay, etc. One of the other churches paid me near half, the other a little more than half they promised. All were in peace, and, as they thought, in the highest state of prosperity, more than doubling their numbers in a single year, perhaps I should state here, that these failures to pay me were not at all owing to any dissatisfaction with my labors. No one ever intimated, so far as I know, that I had not fulfilled my engagements fully, and to the satisfaction of those concerned.

To express the state of my feelings here, I will make a brief extract from my diary:

“I have just received a letter from Mr. — exceedingly mortifying to my feelings. His own brother, as honorable and reliable a man as I know, positively promised me to pay this debt in my absence. I told him it must be paid promptly, and proposed to leave with him the money he had collected and had just handed to me, lest he should not be able, without inconvenience to himself, to collect enough on the subscription. He refused, adding that more was due me from the church than I owed his brother, and that he would see him paid. Now brother — is a good man, abundantly able, and one of my best friends. All these things seemed to conspire to make him keep his promises. He knew, too, that I was very careful to be punctual in paying my debts, and that his brother would be much disappointed by not receiving any in due time. Still, I am brought into disrepute, my feelings unutterably mortified, and the cause injured! What shall I say or do? Alas! I know not. Disappointed and disappointing others! Have I come to this? Yet I should not murmur. The ways of the Lord are right. O! for grace! O! Lord! let me not be discouraged in thy service!”

On reading this possibly a number of persons may think they are re-

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ferrcu to, anJ many lJOOr1 uc¥olc<l Evaugeli.sld may call to mim1 ca8es too nearly simibr, the remembrance of which opens afresh de~:_:J wounds in the tlcpths of their hearts. This is fhr i\·om my pur110Sc, however. I W0\11(1 give no one paiu-not even a dumb beast-save for its good. But I have an ohject, definite allll imporlaut, I think, which may ret appeal’ fnlly. I ha\’C practiced surgery SOlllC, :mel, like o~l’er:::, ha¥c found, in various ca.scs-, that the remov-al of a. fungus or other unnatural growll1 indi•pcusa.blc to hcallhy gnmulations and a fiual cure.

Perhaps it· is to be regretted that we hare not yet ~,spiritual auesLhetic fully eapahlc of ~lcstroying pain during Lhe:;e moml opera· tions. Ilut so it b, anu so urgent is Lhe case, that I fclllike cutting down at oHcc to lhe seaL of disease, if pos~iblc, lhough lbere 1c none ready to holcl the paLien4 uor c1•en a. bnnunge fvr his eyes. If syn· cope occur: it will not prove fatal; and if some important vessels be in- jureu they will likely hc:~l; ~t :my rate, the eYil 1·esulting from tLe operation is not likely lobe equal to that of the di:;ense.

But it may not he necessary to mention other similar case;;. I coulu, at nay time, I prcsnmc, have hall, notwilhslnnding tlH~ failur~s to ]Lay according to promise, a }Wetty fat liYing from rum1thly prcadJ- iug, had I gone to the t1laces sending the •·loudest c•cd) •• ” It might h~Yc l)een necessary, however, thll.~ even these pmmisi7′:J fields shoulu hnxe been nicely cultivated, nnd with direct reference to tho pay promis~tl, a.nd to future engagements, and, if 11ossible, to incrcascu wages.

‘l’his might ha vo l’C<ltlired, not the preachiug of errors, nor even the entire omission of any t1’Ut.l1 or duty; but someLllng like litLlc Willie saitl of washing his facc-“softly, buddy, softly; there, that will uo,” tl10ugh the saat of tliseasc hnd 110L been uisturbeu. I have no reason to com· plain of anything of lhc J.:ind, Jmt had I relied on such labors for sup· port, I should ho.Ye been compelled Lo remember, perhnrs, that certain classes of my snpporlllrs do not like to Le told of priue, of wearing 11 golu, pearls aud C0’3tIy atray, of the Uangcrs of wealth, etc.;” 1101’ to have urgcu upon them self·dcuial, humility, cross-bearing, an active, devotional part in the families anti in the church, etc.

Such thing3 might bf: preached, or read fa·om Ll1o J3ihlc, but laying proper stress upon them might have been certainly fatal to my living. I cletermincJ, therefol’e, not to rely upon the churches for suppol·t; to speak the tnt~h as fully anil properly as I coulU; nnil if I recciveu somcthillg I shonlu be able to do so much the more by prencbing or otherw·ise. I have hall, accordingly, vario\lS vromises-more or le~s every year; and while ::.oruc of them have been fuithfnlly filled, what

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I have detailed may be taken as general specimens of the whole. It has not been long since some good brethren were rather offended by my telling them I would not give half for the whole amount promised. Nor is it wonderful that they were sensitive. But they had not the experience. They were in earnest, and meant to be faithful; but they would not have been quite ready to pay all the deficiencies of others, I suppose.

When certain excellent spirits were grieved that I would not relinquish my purpose for the promise of an abundant support, with rather unusual guarantees, I was constrained to reply that I had been disappointed annually for twenty-one years, and did not think it prudent to place myself, if I could avoid it, where I might suffer the same the remainder of my time on earth; that, if they weren’t to support me while I could labor for them, my family ought to have a home, where they could, by industry and economy, live after my departure, with tolerable educational and religious facilities; and that upon the whole, I hoped to do more good in my proposed course.

Fearing I may imprudently detain the reader upon an unpleasant subject, I am much inclined to say no more; but there are some conclusions, from the premises here laid, which ought to appear; and lest I be misunderstood touching monthly preaching and for other reasons, something more is demanded on this subject.

Salado, Bell County, Texas, June 31, 1857.
C. K.

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LEWISTOWN, TENN., August 21, 1857.

Dear Brethren: – I commenced a meeting at Smyrna, Many county, on Saturday before the first Sunday in this month, and continued ten days, which resulted in twenty-one additions to the army of the faithful as well as the encouragement of the brethren. This is the first and only protracted meeting I have held this year, and had to quit it when the congregations were increasing in numbers and interest daily.

Oh, that we had preachers who could give themselves wholly to the work. To the credit of the brethren be it said, that notwithstanding I visited them without expecting any assistance, pecuniarily, from them, and my preaching was the gospel without a word about pay in the way of money, yet when I went to take leave of them, they contributed to me liberally, more indeed than I had a right to hope for.

Affectionately your brother,
T. W. BRENTS.

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ON OUR WAY TO THE INDIAN MISSION

Dear Brethren:—On Tuesday, 13th of October, we left Locust Grove for the Indian Mission, and by the good providence of our Father in Heaven we are now pleasantly encamped on Lord’s day, near Black Fish Lake, Mississippi bottom, Arkansas. My wife and youngest child were sick a short time on the route, but now we are all in good health and nice spirits. We are about 200 miles from the point we left, and nearly half way to the place of our destination.

As we crossed the beautiful Tennessee and the great Mississippi, perhaps for the last time, many grateful remembrances in reference to the many churches, good brethren and kind friends with whom we had labored as an humble Christian minister for the last twenty years, filled our hearts with mingled emotions and caused us to feel the secret utterance of our souls—“Farewell brethren of Tennessee.” The Lord bless the churches of Tennessee and make them a blessing to hundreds and thousands in the great missionary field of the great West.

As we came through Alabama we enjoyed the Christian hospitality of our beloved brother Dunn and his good sister wife. How pleasant to meet with Christian friends in our pilgrimage through this money-loving world! What a vast and wonderful landscape is the great Mississippi bottom. It contains a rich soil, sufficient, I suppose, to sustain all the poor branches of the globe. How vast the means of doing good possessed by the Christian inhabitants of the extensive valley of the Mississippi, and yet how few are connected at home! The Lord forgive the past and help us to do better in the future!

Tomorrow we hope to get out of the mud and hasten on with more speed. From Black Fish Lake to St. Francis river, a distance of thirteen miles, is said to be the most difficult part of the route through the swamp.

Since writing the above we have finished our travel through the much dreaded swamp. Yesterday we crossed the St. Francis and rejoiced to tread once more on higher and firmer lands. Lightnings, thunders and heavy rains were our attendants as we waded through the deep mud from Black Fish Lake to St. Francis River. But now the weather is fine and the roads good. Thus we see that good and evil is the lot of man in this life of trial.

Take well till you hear from me again.

Arkansas, November 3, 1837.

Yours as ever in the Lord,
J. J. TROTT.

THE GOSPEL ADVOCATE

CHURCH NEWS

Last Lord’s day five persons were immersed near 20 miles from this on San Gabriel, at Circleville. Since my last report twelve were immersed at Tynan’s Station, on Little River, near 25 miles from this.
Salado, Bell County, Texas, June 3, 1857.
C. K.

AUSTIN, TEXAS, October 5, 1857

Dear Brother Lincolns,
Sir:—Brother C. Kendrick has been preaching for us for some three or four weeks, and there has been seventy additions to the Church of Christ in the city of Austin.
Yours in Christ,
E. H. DARTER.

SHERMAN COUNTY, TEXAS, August 30, 1857

Dear Brethren:—Our congregations are large and attentive. Since I last wrote you six joined the Master and are going on their way rejoicing in hope of immortality.
P. F. SOUTHERN.

CO-OPERATION

Messrs. Editors:—Through the love and mercy of our kind heavenly Father I am permitted to address you these few lines for publication.

Our Cooperation of North Arkansas assembled with the Church of Christ at Mill Creek, in Izard county, Ark, on the 10th of October, 1857. The house was called to order. Singing and prayer by Bro. W. B. E. Treat. Brother Samuel Brown was called to the chair, Brother William Barnett was chosen Secretary, and Brother W. B. E. Treat, Assistant.

On motion messengers with their representations was called for, wherein eleven churches were represented, according to our table on this sheet.

We obtained the promise of two Evangelists for the ensuing year. We pray the blessing of Almighty God upon them, and that the fruits of their labors may be seen for the close of many years.

THE GOSPEL ADVOCATE

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be comforted with joy unspeakable and full of glory; and to God be all the praise through Jesus Christ our Lord.

The brethren that we have chosen are brother J. M. Lemmon and brother W. D. F. Treat.

The cause of our blessed Redeemer seems to be advancing in this country. O, may the gospel of the Son of God be preached in its purity and have the desired effect in the conviction and conversion of all that hear the same.

The Co-operation closed by singing and prayer by Brother Samuel Brown.

Motion made and carried that the co-operation meet with the Richwood congregation in Lawrence County, Arkansas, on Friday before the second Lord’s day in October, 1858.

O may God bless us in our feeble effort to establish and defend truth and oppose error in this part of God’s moral vineyard.

It was motioned, by the delegates, that I should give you a list of our proceedings, with the number of members of the different churches and the amount of their contributions, which is as follows:

Names of Churches

Names of Churches	No. of Members	Amount of Contributions
Blue Spring	172	$85.25
Antioch	40	$36.50
Steep Bank	16	$31.00
Ruble’s Creek	15	$12.00
Glance Creek	10	$13.00
Richwoods	21	$23.50
South Fork	20	$20.00
Mill Creek	30	$69.15
Big Creek	12	$5.00
Flippin Barron	13	$28.50
Rocky Bayon	15	$20.00

Total: 476 members | Total Contributions: $376.50

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Dear Brethren, receive this statement in its awkward form, and give it a place in your valuable paper. We also request Brother Franklin to give it room in the Review, as it has a circulation in this part. Now may the mercy of God ever be with the faithful in Christ is my prayer. Amen.

Yours in the one hope,
W. M. Barnett
October 15th, 1857.

THE GOSPEL ADVOCATE

Elder J. H. Dunn, of Athens, Ala., writes:

Bro. F. A. Lining: I am still much pleased with the “Gospel Advocate,” and especially with the manner in which you have managed the controversy with Prof. Richardson. Your article in the October number of the Advocate unmasks Prof. R. and others so completely that the brethren can at once see them in their naked deformity. But I see the Harbinger does not publish your pieces. If it should not publish all your articles in reference to the matter, the brethren and the world will certainly come to the conclusion that it has departed from a fundamental principle, viz., “Let the world hear both sides.”

OBITUARY

Dear Brethren: I announce to you with much sorrow the death of my last sister, Mrs. Martha A. Harris. She died in the 39th year of her age, leaving a kind husband, one little son, a mother, sister, and brothers to feel her loss. She had spent her life in teaching, and taught to within a week of her death. To her I was indebted for much instruction and many kind words of counsel. Truly do I feel greatly bereaved, having in the short space of three months lost two children and an only sister. Still I will not murmur. The agony of separation is soothed by the strong and glorious hope of soon meeting them beyond the grave, where parting will be no more.

CARRIE M. WHITE

We had received previous to the above from brother White a notice of the death of two beloved children, which has been mislaid. We truly sympathize with our brother and sister in their twofold bereavement. May their afflictions sanctify their hearts and turn their thoughts more and more to the Lord, where pain and sickness never come and grief no place obtains.

W. L.