THE GOSPEL ADVOCATE

T. FANNING AND W. LIPSCOMB, EDITORS.
VOL. IV.
NASHVILLE, DECEMBER, 1858.
NO. 12.

CHURCH OFFICERS.-No. II.

Although preachers, by common consent, seem to be regarded as church officers, upon a critical examination of the New Testament, their position and labor differ widely from such officers in the congregations as deacons or ministers and teachers. Strictly speaking, an officer of the church is one who attends to some particular department in and for the congregation of which he is a member. The Evangelist, however, after putting to rights all that is wanted in order for churches to edify themselves in love, gives his labor mainly to the conversion of the world. Paul, for instance, proclaimed himself, “The Apostle to the Gentiles,” and declared that he “magnified his office.” A systematic examination of this subject can but lead to good results.

Our purpose is to observe the following order:

Evangelists – who are they?
Their education.
Their consecration.
Their responsibility.
Their work.
Their support in this world.
Their reward in heaven.

The word Evangelist denotes one who preaches the Gospel, or makes proclamation of peace to the lost. Hence the instructions and exhortations to the saved are very different matters, and are the work of a different class of laborers. The Greek word is Εὐαγγελιστής (Evangelist). It occurs but three times in the New Testament.

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Acts 21:8, we have mention of “Philip, the Evangelist.” He was first an officer in the church at Jerusalem, and afterwards he went down to Samaria to preach the Gospel, and from the nature of his labor was entitled to the honorable distinction of an Evangelist.

Ephesians 4:11, we have mention of Evangelists, pastors, and teachers.

II Timothy 4:5, Paul exhorts his son Timothy to “Do the work of an Evangelist.”

The word from which this noun is derived is εὐαγγελίζω (Evangélizo), and is found about sixty times. A few examples will give the correct idea:

Matthew 11:5: “The poor have the Gospel preached to them.”
Luke 1:10: “To show these glad tidings.”
Luke 2:10: “I bring you glad tidings of great joy.”
Acts 8:4: “They went everywhere preaching the Gospel.”

In every instance, the preaching is to such as need a savior, and not to persons who are in the kingdom. When it is said Paul preached to the brethren at Troas (Acts 20:7-9), the word used is διαλέγομαι (dialégomai), to reason, discourse, lecture, dispute.

The Greek word κηρύσσω (kērússō) is rendered “preacher” three times in the Christian scriptures:

“I am ordained a preacher.” (I Timothy 2:7)
“I am appointed a preacher.” (II Timothy 1:11)
“A preacher of righteousness.” (II Peter 2:5)

The word κηρύσσω is the first word in the New Testament translated to preach. Hence it is written, “Then came John the Baptist preaching in the wilderness.” (Matthew 3:1) This is a proclamation to the rebellious Jews.

On this point, we are disposed to give the reader a few short extracts from the November number of Bro. J. Wallis’ British Millennial Harbinger, published in London. These are quotations from a pamphlet recently issued at Edinburgh. The writer says:

“The Greek words in the New Covenant which mean to publish the glad tidings are there limited to the publication of them to the lost; they are not applied to the work of instructing and edifying the saved. In English, to preach the Gospel means to declare it either to the godly or ungodly, but the Greek words for publishing the Gospel are used of its publication to the ungodly only. This limitation to publish the good tidings requires us to limit what is said in the New Covenant respecting those who publish it to themselves exclusively, and not to apply to those whose office it is to rule and teach.”

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The church.” The writer adds, “It is to be lamented that the reader of the common English version cannot possibly draw from it, without further information, a knowledge of what the original teaches on a question of this kind, owing to the want of sufficiently uniform and exact renderings.” Dr. G. Campbell says there are no less than six Greek words rendered to preach, and these are by no means synonymous. He also informs his readers, “Where one word is used to translate several words of different meanings, the effect is to give an entirely false impression.” But it is enough to assert that the preaching of the Gospel is to the world, and the words from which we translate give no other intimation.

Dr. A. Campbell said in the Christian Baptist, page 586, “When a congregation has a brother qualified to proclaim the Gospel, and when there is a people in need of such service, let him be commissioned to preach to such, and let the person so called by them be called an evangelist. Perhaps the present distress requires such persons as much as any period.” On the same page Bro. Campbell wrote, “Christians cannot consistently with their profession desire the official office without the work. The work then and not the name or title engrosses the ambition of the Christian.”

We are scarcely ready to allude to at least a partial departure from this simple teaching of the word, in many quarters. It will not give offense, however, to suggest that in many parts of the United States there is a strong tendency among the brethren to convert the preachers of the Gospel into mere overlookers of the flock scattered abroad, and to muzzle the scriptural pastors. This system, from its failure to stimulate to action, produces certain death amongst the members. We rejoice though to know that many of our ablest brethren are determined to maintain the honor of the Lord’s cause by keeping the evangelist in his proper place, and in exciting to action all the members of the body. The failure in this direction is the most serious cause of spiritual disease amongst us.

We regard it as not uncourteous to say that we believe in Canada the disciples are much more disposed to keep their evangelists at their own ordained work than in the States. In England and Australia, so far as we have been informed, we are also sure the brethren are fully alive to their duties.

We notice a report of a meeting by Bro. King of London, and Bro. Rotherham, formerly of Birmingham, held recently at Newtown in Wales, in which the opportunity was given for objections and inquiries (this is the proper plan. T. F.), “when the Welsh minister…

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from the body of the congregation contributed largely to the interest of the evening by making enquiries as to Mr. King’s position regarding the Christian ministry. This is an extremely delicate matter with men who make a popular profession of preaching. In reply Mr. King remarked that he had not condemned the setting apart by any particular church of one man as a preacher of the Gospel to the world; without, but simply maintained the making of that preacher the exclusive pastor and teacher of the church, was a most unscriptural and injurious, though unhappily, very prevalent practice.

Were it necessary we could argue the examples of all the Apostles and of all the preachers of the first century, in confirmation of our conclusion that a Gospel preacher is really and truly a proclaimer of glad tidings to the world—to the sinful of earth who need a Saviour. The shame of the whole matter is to call ministers in the church deacons, or overseers, pastors, preachers of the Gospel, when it is not their labor. With these preliminaries we are the better prepared to submit the matter in a form that all must appreciate. Therefore we repeat that:

An Evangelist is a teacher of glad tidings to the world.
Who educates the Evangelist?

We answer, that when converts are made to God, they at once give themselves to each other in the fear of the Lord. The purpose is that mutual assistance may be rendered, and all the members may grow in grace and in the knowledge of the truth. As living stones they offer up spiritual sacrifices, acceptable, well pleasing to the Father. All are to bear with each other, and all are to perform such parts of God’s strengthening service as their qualifications will enable them to do.

It requires not a great while for the members to perceive the tendencies of each. One gives evidence of ability to execute under instruction, and he is consecrated to the ministry, or the office of rendering aid to the needy; another gives evidence of ability to feed the lambs of the fold with heavenly food, and he is also set apart to his labor; and another affords practicable evidence of ability to convince the world, and thus being educated by the church, he is set apart to carry the message of salvation to the erring sons and daughters of earth, who have not heard.

We deny not the importance of school education to the preachers of the Gospel. They should, if possible, understand all languages, know all science, and like Paul be capable of becoming all things to all men. No other Apostle, however, was thus competent. The Jew htr

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was able to r.eview on his own issues; to the Greek philosopher he was quite prepared to say, “You are too religious,” “you worship an unknown God,” “your own poets have taught better.” What a shame that this beautiful allusion of the Apostle should be employed in our enlightened day to prove that preachers are divinely authorized to become the most consummate hypocrites of earth. “All things to all men” now means preach Romanism where it will suit best, then try Calvinism or Arminianism, and do not scruple to give universalism or animal impulse inspiration to even drunkards and the abandoned, if it will put money into the pocket.

There may be truly, even danger in much learning. That is, it is possible for men, in the language of Jude, to rely upon “great swelling words of vanity,” rather than the words of the spirit. There is no learning, we rejoice to believe, which may not in certain emergencies, be made available in fortifying the truth; but the great matter is for men in the church to be taught the truth of God, and above all to be taught to be good men—pious, humble, prayerful, devoted men, in order to preach to others. This is the kind of education most needed, and which cannot be procured out of the church of God. Hence the theological schools spread over the land are wholly incompetent to qualify any one for service in the Lord’s vineyard. We had just as well attempt to educate youths for lawyers, doctors, and farmers, in the blacksmith shop. God’s plan alone is safe. The church is Christ’s school.

3. Who shall ordain men for the labor of Evangelists?

We answer, the Presbytery—the seniors of the congregations. Paul and Barnabas were ordained by the prayer, fasting, and the imposition of the hands of the seniors of the church at Antioch; Timothy was set apart by the hands of the presbytery, and it is evident that Paul constituted a part of said Presbytery. See Acts, 13, 1-4; I. Tim., 4, 14; II. Tim., 1, 6.

The idea of a college faculty or class of men called ministers, acting independently of the church—one delivering the ordination sermon, another offering the consecrating prayer, another giving the charge, another presenting a Bible to the candidate—is sheer mockery of the divine arrangement. It is the work of each church to consecrate and send out her apostles to a ruined world. Other plans rob the church of her honor, and make sad confusion in the family of our Father.

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1. To whom is the Evangelist responsible?

To the church from which he has been “sent,” “recommended for the work,” to the brethren wherever he travels, and to the world to be a gentleman. Paul and Barnabas returned and reported to the church at Antioch, but ventured not to start again without her authority. See Acts 11, 26-28, and 15, 40.

5. What is the work of the Evangelist?

He is first to preach the Gospel to sinners, as we have shown; secondly, if there are not servants present, he is to baptize the stricken, penitent and sad-hearted sinner; third, he is to see that the initiated “continue steadfast in the Apostles’ doctrine, in fellowship, prayers, breaking of bread,” and in all that is requisite to enable them to keep house for the Lord; fourth, he is to be careful that teachers, who seek the fleece but care nothing for the flock, are prevented from becoming lords over God’s heritage for a stipend of loss; fifth, he is to “confirm the disciples” by instructing them in the right way, and exhorting them to continue in the faith; sixth, when the “first fruits” are sufficiently matured by spiritual exercise, he is to ordain elders-deacons-in the congregation, that they may give themselves to guarding the flock; seventh, and last of all, such care, particularly of the churches he has been instrumental in building up, is to rest upon his heart, as to lead him, if possible, to visit them often “to see how they do.”

While this is not a detailed outline of a preacher’s work, it is sufficient to show that there is not a calling on earth so momentous in its labor, honors, and achievements. While we have not regarded it as important to our present purpose to examine the negative side of the relation-to know what is not the work of an Evangelist-we deem it important to keep, not only with the teaching of the Scriptures, but also sufficiently respectful to such as may oppose to say, that when men abandon the high and responsible calling of the Gospel preacher in order to perform the labor of the servants and senders of the congregation waiting on the sick, and watching the weak and erring families, they may give woeful evidence of a fatal departure from the New Testament order. The result must be detrimental to the cause of the blessed God.

6. The support of the Evangelist.

We have been forcibly struck with the course of the brethren in most of their cooperative efforts. The main matter, as it has seemed…

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to us, it can be done to raise funds, and what trade can be made with men who are desirous of hiring themselves to preach, for a month, three, six, or twelve months. We take this occasion to apologize—if it may be regarded as an apology—to the brethren for using the word “hiring,” and the phrase “hireling system.” We design offense to no good man.

But our Saviour speaks of a hireling in very severe terms. He says, (John, 10, 12-13,) “The hireling seeth the wolf coming, and leaveth the sheep and fleeth, and the wolf catcheth them and scattereth the sheep. The hireling fleeth because he is a hireling and careth not for the sheep.” Witness the literal fulfillment of these sayings in the conduct of hirelings in Nashville and New Orleans. Where are the flourishing congregations that existed in these cities, when the disciples did their own service, and before they engaged upon popular “hireling,” upon salaries, to make them respectable with the world? The “hiring” occurred because they were hirelings and cared not for the flock, and the wolf caught some and many were scattered. Were we disposed perhaps we might point out similar results in other cities, and in countries, not suspected for hiring out the worship of God upon set wages.

Possibly it may be our duty to define a “hireling.” In doing so we think it not inappropriate to avail ourselves of the aid of our respected Brother, A. Campbell. In the Christian Baptist, page 213, he says, “A hireling is one who proposes to hire himself for the office of ‘preacher’ or ‘minister,’ as a mechanic learns a trade, and who obtains a license from a congregation, convention, presbytery, pope, or diocesan bishop, and agrees by the day, week, month, or year, for a stipulated reward. He intends to make his living, in whole or in part, by making sermons and prayers; and he sets himself up as the highest bidder. He goes about looking for a flock, and when he finds one that suits his expectations, he takes charge of it till he can suit himself better. Here in the “hiring” system there is a continual juggling of money, writing of new contracts, having new obligations made, and a system of calls dunning. Hiring a man to preach for a stipulated sum, by the day, month, or year, I believe to be a relic of popery.

Nothing here is objected from us. The picture is perfect. Yet we have not given the teaching of the Scriptures regarding the support of the servants of the Lord. Shall a man give his life to the cause of truth, and those for whom he labors feel liberty to neglect his wants? Surely not. There seems to be a notion among professors of religion.

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That what is given to preachers is a mere pittance—a mite of charity—that may be neglected with impunity. Hence, there is a constant effort to get the labor of preachers at as cheap a rate as possible, and the effect is to make the laborers poor, keep them poor, and make them feel like beggars, living upon the crumbs of others. The system can but have this tendency. It is degrading in all its tendencies.

In the scriptures of truth, the doctrine is not “To muzzle the ox that treadeth out the corn.” Or the man that does the work of the evangelist is to have, not as a pittance, gift, subscription, or charity, but as a matter of right, a living that will render him, and all dependent upon him, comfortable and independent.

To be sure, it is the Evangelist’s duty to make known his wants, and then the church that sends him, those among whom he labors, and others who are informed as to his wants are under as sacred obligations to hold up his hands, by money, provisions, clothing, and property, which may be made available in his calling, as they are to sing, pray, partake of the Lord’s supper, or obey any other injunction of the Bible. What they do is not to be performed “grudgingly,” but of a “free will,” as a “sacrifice well pleasing to God.” Such a view will enable preachers to feel confidence in their brethren, and their hearts will be thus strengthened for the work of the Lord.

Should there be the least difficulty in determining the duty of any particular congregation, the pastors or overseers are the proper persons to judge of what should be done. With congregations thus instructed, godly young men, pious old men, and all who love the Lord and his cause in sincerity, will feel perfect confidence that if they labor earnestly and diligently in the vineyard of the Lord, they will receive as the Saviour promised, “what is right.”

We are fully assured that we need instruction on this matter, and we are more than satisfied that, should the brethren feel disposed to examine it in the light of revelation, all will see eye to eye—strife will cease, and an impetus will be given to the cause such as has not been witnessed in our day.

So soon as we can clear the smoke of Babylon from our vision—cease to look at the subject of supporting our laborers through partisan glasses—the truth will shine in beauty and grandeur on our pathway.

“The earth is the Lord’s and the fullness thereof.”

The Evangelist’s Heavenly Reward Made Sure

“And they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as stars forever and ever.” (Dan. 12:3)

T. F.

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SPIRITUAL BLESSINGS

In no respect probably do professed followers of our Saviour fall so far short of the meaning and purpose of the Christian Religion, as in the realization of the enjoyment it was intended to give. Few persons indeed, we apprehend, even of those regarded as most devoted, so fully and really grasp the scope, the breadth and height and depth of God’s love manifested in the Gospel of man’s redemption. While most men doubtless who have moments of serious thought, hope at sometime to have interest in the heritage of the saints, few indeed even of those who profess to be the children of our Father, have risen to a faint conception of the joys and blessings which the religion of our Saviour is intended to bring.

Men generally regard the religion of the New Testament as suited to hours of sickness and death—to the infirm, the afflicted and aged, but few indeed are they who regard it as matter suited to the vigor and prime of manhood, and claiming the service of our most effective energies. Hence the almost universal disposition to delay, until after the days of active life, any preparation for another state.

And even with men and women who profess to be the servants of God, how often do we see a disposition to spend their best days in the service of the world, the flesh and the devil, overwhelmed by useless, senseless and unprofitable cares, always looking forward to a “good time” just ahead, when they will do better—when less perplexities will beset them, and they will have laid up enough of the trash of this world, that they may spend the remainder of the days in doing good. Alas, how fatal a delusion. Many have been its victims, dragged down and down to destruction, by its specious and flattering deceptions. That good time when men and women will not find in this life, cares and anxieties, never comes. It is ever just before. And he or she who delays submission to the will of Heaven, or puts off the day of active, earnest service in the cause of our Master, in hope of this propitious hour, is following the vainest bubble that ever led men to ruin. He who waits for calm seas and favorable breezes, with which to gain the haven of eternal rest, will never reach it. He alone who dares not to do his duty manfully amid all the trials of this life, that takes up his cross and regards not the hindrances and obstacles of the world, but faithfully follows the footsteps of his Lord, is alone worthy of the blessing of Heaven.

But our purpose is to call the attention of our brethren and sisters especially to the subject of Christian enjoyment. Compared with the advantages which we enjoy, probably we are as

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The idea that we are to look to the religion of Christ as a source of highest joy and peace on this earth, is far from being prevalent among religious people. Our current notions connect anything rather than enjoyment with the religion of Christ. To the minds of most, the whole subject of service to God is regarded as a grievous burden, and all thoughts of our Creator and our obligations to Him are clothed in gloom and sorrow. Nothing alluring—nothing pleasant is associated with the life of the Christian, but the pall and dreariness of death shrouds all.

O! how the beauty, the excellence of God’s love has been tarnished and corrupted by the unhallowed touch of man’s vain philosophy. How have the loneliness and attractiveness of the gospel been turned into all that is hideous and frightening. No people on this earth have as much to render them happy as the sentiments of Christ. No people have greater steadfast, abiding, and constant joy as the children of God.

It is true that we are subject to the ills, the trials, and sufferings of this state of death in common with all human beings. Afflictions and disappointments come upon us as upon others—friends and property, and comforts are often taken from us. But those of us who are blessed with the exceeding great and precious promises of the gospel, are indeed light afflictions. Buoyed up and strengthened by the hope that enters within the veil, we regard not the sufferings of this life, looking beyond all its vicissitudes of joy and sorrow, to the calm and serene peace of a better life.

It is true that we cannot in a day, or even in a year, so train our hearts as to be able to regard the trials of life. We are indeed babes in Christ when first entering His kingdom. The idea of full perfect Christian character in a day without labor, toil, and self-denial is but a part of man’s contradictory and senseless contributions to rob the appointments of God of all honor and relief from all responsible service.

Full grown, perfect Christian manhood is no more to be enjoyed in a moment than physical health and vigor are to be expected in the infant at its mother’s breast. Probably no error of our times is more ruinous than the simple fact that we expect spiritual blessings, spiritual growth, and the full, complete realization of all the joy of the Gospel without effort, without endurance, without willing and laboring in the service of our Master. Hence when a congregation loses its life, it is spoken of not as a matter for which its own members are to be responsible, but rather in a manner to cast the blame upon God, as if He had withheld His blessing without just cause.

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We have even heard recently of brethren who have gone so far as to endeavor to excuse the wickedness of men upon the ground that all men have not the ability to receive the truth and be blessed in it. Such a notion at a single blow destroys all idea of responsibility to God, and charges God with requiring impossibilities of His creatures. We must freely admit that men may resist the truth, harden their hearts, and sear their conscience and sink themselves so deep in debauchery and crime, that they will not listen to the truth; but even this wickedness instead of being a ground of excuse to them makes condemnation doubly sure.

The only view of the Gospel that can honor God is to regard it as the full, complete manifestation of His love, and as holding all who have the privilege of hearing it and obeying it, responsible, condemning those who reject, and honoring and blessing those who submit to its requirements and humbly and faithfully walk in its teachings. Thus regarding the way of Christian enjoyment becomes clear. We expect the full perfection of joy and peace and love, only when we are faithfully devoting ourselves to the will of our Father. We are to look for His blessings upon us, only when we are earnestly and diligently doing His service.

To expect to enjoy the religion of our Lord, while our hearts are absorbed with the things of this world, while we neglect to read His word, to pray to Him continually, to meditate upon His goodness, while we neglect to feed the hungry, to clothe the naked, to visit the sick and afflicted, as Christian duties, is to expect what has never been promised. To expect to be an earnest, zealous, Godly people, while we neglect all the means which have been appointed for our spiritual growth, is sheer mockery of every command of Heaven.

When brethren and sisters complain of coldness and indifference, we are at no loss to determine where the fault lies. God has never yet refused His blessings where men and women have been faithful to Him. He has never permitted spiritual death to creep over His people and chill the life out of them, while they were earnestly engaged in His work. Let us not then, my brethren and sisters, charge God with our weakness and our lifelessness; rather let us look for the cause in our own neglect, in our own inefficient service and let us with fullest reliance upon the blessings of our God, set to work to remedy the evil.

Let us not wait for the chance of some good Samaritan or a preacher to wander by our way, but whenever two or three can meet together to recognize each other as brethren, let them endeavor to do all that the Lord has commanded, exhort, encourage each other, re-

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mind one another of the Love of God, and as kings and priests unto God, serve Him in all his institutions. In so doing, no people shall lack for spiritual life, and the fullest enjoyment of all the joy, the peace and the consolation of the religion of our Saviour.
W. L.

BEST AND MOST SUCCESSFUL PLAN OF CONTRIBUTION

Bro. F. A.: Some plan of contribution among the brethren by which the Lord’s treasury will always have enough in it for all the purposes for which contributions are required, and by which the burden will fall equally on all according to their means, or “as the Lord has prospered them” in their various avocations and pursuits in life, is very desirable, and seeming as yet to be a desideratum that ought to be supplied.

The rule laid down by the Apostle is, for each one to contribute “as the Lord has prospered him,” and that willingly, not grudgingly, as “the Lord loves a cheerful giver.” How is it to be executed is the question to be solved.

We reply, by some regular plan of contribution of so much per week, for the fellowship or contribution was a weekly part of the Lord’s service, as much as the Apostle’s doctrine or teaching the breaking of bread, or of the loaf and prayers—just as much, and the neglect of it on the part of him who is able leaves that service incomplete and ineffectual on his part.

I will go further in demonstration of this. James says that, “if a man keep the whole law and yet offend in one point, he is guilty of all;” and I ask, if a man willfully neglects the contribution, what will it avail him to attend to the other parts of the worship or service of the Lord’s day? According to James, it will not avail him one particle, and he will stand guilty before God of having willfully neglected a plain duty and a positive command.

Let every one, therefore, contribute according to his means, whatever they may be, every Lord’s day, or if in the country, where the brethren meet but once a month, let him then contribute at least four times the amount of what it would be once a week.

Let every brother and sister make an estimate of what he or she can give for the year, and divide it into fifty-two parts, and they can easily see how much they can give per week. Suppose it be $5 per year, or $5.00, then it will…

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He! a dime per week. Or if not able to give as much as that, then five cents per week, which almost any disciple can give who can contribute anything at all. But there are many who can give double, treble, and more per week, and who are as much required to do so, as the poorer brother or sister who gives only ten or five cents per week.

And when I say that they are to give “according to the Lord has prospered them,” I do not mean any certain portion of the net proceeds of what they make, but of all they make; otherwise it will not be what the Apostle has required; it will be making no sacrifice to the Lord, and the disciple is to offer it as a sacrifice. The Jews were required by the law of Moses to devote one-tenth of all they made to the service of the Lord, and cheerfully complied with the command; and shall Christians do less than this? Are they not required to do as much, if not more? How can Christians expect the Lord to prosper them, when they are living so remiss as they generally are in this important duty?

They too often ask the Lord, when they do ask, if they ask at all, to “consume it on their lusts,” in compliance with the demands made by fashion, in useless and unnecessary extravagance in dress and high living, in vain ostentation and outward show, etc. How often is it the case that they spend dollars in the course of a year for cigars, chewing tobacco, snuff, etc., and scarcely a cent for the service of the Lord. How much better for themselves, for their health, and the cause of the Lord would it be, if they would devote to His service all that they spend in these unnecessary, useless, and hurtful practices.

But if they cannot or will not give up tobacco, in its different forms, let them contribute at least as much as they spend in this way, and it will add a great amount to the Lord’s treasury;—a sum that in the aggregate will be absolutely astonishing to those who have made no estimate of what it will amount to.

In conclusion, brethren, we are stewards of the Lord—we really own nothing, whatever may be the amount we claim as ours—we, ourselves, belong to the Lord, and all that we possess; and it is required of stewards to be faithful to their Lord in the use and dispensation of what we have entrusted to us. If we are remiss in this matter, and do not devote enough of what we make or possess to the service of the Lord, He will not hold us guiltless. He will hold us responsible to Him for the neglect of this, as much as for the neglect of any other known duty. And whatever we may do individually, or in a private way, we are required to put in the treasury of the Lord in the church, on every Lord’s day, or whenever we meet on that day to worship, as much as…

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to attend to any other religious duty or part of that worship, as we have already shown. We must do it through or in the church, the Lord’s institution, in order to receive a reward for it from him. We have no promise from him if we make our contributions through any other society or institution, worldly or sectarian—through any of the so-called benevolent societies of the day. If we receive any reward for what we do through them, it will be in this world, and not in a future state of existence.

Let the church do her duty in this respect, or rather her members their duty—and there will soon be no need of human societies. They have grown out of this neglect of the church; and let her now come up to the full measure of her duty, and they will soon cease, at least as far as they are sustained by her members. Let her do her duty and she will have a full treasury, plenty of efficient evangelists in the field, and efficient elders or deacons in the congregation.

J. R. H.
Spring Hill, Tenn., Sep. 15, 1858.

THE RECEPTION AND OPERATION OF THE SPIRIT

Having previously considered the baptism and extraordinary gifts of the Spirit, we come now to consider the ordinary reception and operation of the Spirit. The Holy Book informs us, “If any man have not the Spirit of Christ, he is none of his.” (Rom. 8:9.) Then the Spirit is possessed by every disciple of Christ. He said to his disciples, “I will pray to the Father and he shall give you another comforter that he may abide with you forever, even the Spirit of Truth whom the world cannot receive, because it seeth him not, neither knoweth him, but ye know him; for he dwelleth with you and shall be in you.” (John 14:16-17.)

We here learn that the Spirit was promised to the disciples among others. It was to be given by the Father to his children, hence the Apostle said to his brethren, “Because ye are sons, God hath sent forth the Spirit of his Son into your hearts crying Abba, Father.” (Gal. 4:6.)

There are two great opposing kingdoms spoken of in the volume of Inspiration, “The kingdom of God,” and the “kingdom of darkness.” The subjects of the former are called the children or “sons of God.” (1 John 3:1.) The subjects of the latter are called “the world” who we are told “cannot receive the Spirit.” To think a man may receive and possess the Holy Spirit or Spirit of God while he is in, and a citizen of…

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ZCll of the kingdom of darkness, laboring for and serving the Devil, is a burdensome common sense. If we would receive the Spirit of God we must become the adopted of his family. Then and not till then may we receive “the Spirit of adoption.” Then, and not before, may we have his word assuring us that the Spirit is “in us,” “dwelleth with us,” and shall “abide with us forever.”

We frequently hear persons praying for God to send down the Spirit, as though they supposed he had not come or if he had, that he had returned. Such persons have merely read the Bible to but little profit. On the day of Pentecost the promised Spirit, Comforter or Holy Ghost came from Heaven to Jerusalem and took up its abode in the church; has been it, from that time to the present and will remain there until “time shall be no longer.”

“There is one body and one Spirit” in this body (Eph. 4:4). This one body “is the church” (Col. 1:24). “The body without the Spirit is dead” (James 2:26). Then if at any time the Spirit has left the body, it then became a dead body. Or if the body existed before the Spirit came, it was without a spirit and therefore a dead body. Then those who pray for the Spirit “to come,” “to be poured out,” for Pentecostal showers of it, etc., by so doing virtually pray their respective organizations are bodies without spirits and therefore are dead bodies.

Well might Paul exclaim, “What! know ye not that your body is the temple of the Holy Ghost which is in you?” (1 Cor. 6:19). And again, “Know ye not that ye are the temple of God and that the Spirit of God dwelleth in you?” (1 Cor. 3:16).

Jesus is “the true vine.” Christians “are branches” of the vine (John 15:5). Unless this sacred relationship is kept up so that the sap can circulate through all the branches, great and small, death inevitably takes place in the disconnected branches. Christians “are the body of Christ and members in particular” (1 Cor. 12:27). When the Spirit therefore ceases to animate all the members, a decline in the body begins. And if the circulation cannot be maintained in any member, painful as the operation may be, the unrelenting knife must be used. For “when one member suffers all the members suffer with it” (1 Cor. 12:26). As it is “better for one member to perish than for the whole body to be cast into hell” (Matt. 5:29,30). Sacred as the relationship may have been, a separation must take place. Having been withered, they are cast forth as branches, “and men gather them and cast them into the fire and they are burned” (John 15:6).

But how do they receive the Spirit? “This only would I learn of you, received ye the Spirit by the works of the law or by the hearing of faith?” (Gal. 3:2). Here we learn that the Galatian brethren received the…

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Spirit by the Hearing of Faith

The faith of the Gospel not only has a hearing belonging to it, but it comes by hearing, and hearing by the word of God. (Rom. 10, 17.) Hence to receive the Spirit we must hear the word, exercise faith in it, and according to its provisions be adopted into the family of God, and being His children, or “because we are sons God hath sent forth the spirit of his Son into our hearts.”

When first adopted we are regarded as “babes in Christ” (I. Cor. 1, 2), and are admonished “as new-born babes to desire the sincere milk of the word that we may grow thereby.” (I. Peter, 2, 2.) The Spirit of God resides in, and is ever present with His word. Reading and feeding upon it as their spiritual food, the children of God are “filled with the Spirit,” grow up to the stature of men and women full grown in Christ Jesus the Lord, “till we all come in the unity of the faith and of the knowledge of the Son of God, unto perfect men, unto the measure of the stature of the fullness of Christ.” (Eph. 4, 13.)

Take a child of Indian parentage and adopt it into the family of civilization and refinement. We see it ceases to imbibe the spirit of the family from whence it was taken, and imbibes the spirit, and consequently the language habits, manners, customs and disposition of the family into which it was adopted. So when a person is taken from “the world,” and adopted into the family of God, he or she ceases to imbibe the spirit of the world, and therefore to “conform to the world,” and imbibes the Spirit of Christ, and lives and is governed by His precepts.

Having seen that none receive the Spirit but those in the body, we come now to notice its operation upon those out of the body. Jesus said of the comforter or Holy Ghost, “when he is come he will reprove the world of sin and of righteousness and of judgment.” (John 16, 8.) On the day of Pentecost He came and through Peter used words calculated to convey to those who heard just such ideas as were intended to be communicated, and literally reproved them, operating sensibly upon them, “cut them to the heart.” (Acts 2, 37.)

When the angel of the Lord told John in the Isle of Patmos what to write to each of the seven Asiatic churches, each message closed by saying, “He that hath an ear to hear, let him hear what the spirit saith unto the churches.” When the Spirit operated anciently upon, or taught persons, He did it by employing such words as would convey the necessary instruction, and He operated upon no man otherwise yet. Even now “the spirit speaketh expressly” (I. Tim. 4, 1), but speaks only through the written word. “Holy men of God spake as they were moved by the Holy Ghost.” (II. Peter, 1, 21.) Paul saith, “Which things also we speak…”

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Not in words which man’s wisdom teacheth, but which the Holy Ghost teacheth. (I. Cor. 2, 13.) Thus the teaching of the Prophets and Apostles were nothing less than the teaching of the Holy Spirit. Christians are to take unto them the whole armor of God. (Eph. 6, 13.) The word of God is the sword of the spirit (Eph. 6, 17), which Christians take unto them and use to the reproving, conversion and salvation of those who will believe and obey it.

It is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be perfect, thoroughly furnished unto all good works. (II. Tim. 3, 16-17.) Who then can desire more?

David said, “To day if ye will hear his voice, harden not your hearts,” etc. (Psalm 95, 7-8.) And Paul quotes this as the language of the Holy Ghost. (Heb. 3, 7-8) Why did the Apostle thus regard the language of David as the language of the Holy Ghost? Recall: “David spake by the Spirit of the Lord” (II. Samuel 23, 1-2). If then the Spirit of the Lord spake by David, we can see the strict propriety in calling his words the language of the Holy Ghost, and any effect produced upon the heart as properly growing out of such language would be nothing less than an operation of the Holy Ghost.

Hence Peter said, “The Holy Ghost by the mouth of David spake” (Acts 1, 16).

But in order to ascertain the true locality of the Spirit, its special influence, and the difference in its operation and reception, we beg permission to notice another scripture or two.

“The Lord said, My spirit shall not always strive with man.” (Gen. 6, 3.) How did the spirit of the Lord anciently strive with the people? “Yet many years didst thou bear with them, and testifiedst against them by thy spirit in thy prophets: yet would they not give ear.” (Nehemiah 9, 30.) Thus we see that the spirit strove with, bore with, and testified against the people, but was located in, and did its work through the Prophets; and the people by resisting their words resisted its teaching.

Stephen said to his persecutors, “Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.”

Then how did their fathers resist the Holy Ghost? “Which of the prophets have not your fathers persecuted,” etc. Then by persecuting the prophets they resisted the Holy Ghost. “When they heard these things they were cut to the heart.”

Reproved of sin; operated on by the spirit. And did they receive it? Surely not. “They gnashed on him with their teeth.”

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but he being full of the Holy Ghost looked up steadfastly into heaven and saw the glory of God, and Jesus standing on the right hand of God, and said, behold I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord and cast him out of the city, and stoned him. (Acts 7:55-58.) By this narrative we see clearly that the spirit was located in Stephen, and through his words operated on the people; yet they did not receive but resisted it. The Holy Spirit was in Stephen, but the spirit of wickedness was in the people. It is one thing therefore to be operated on by the spirit, and another thing to receive the spirit. The spirit dwells in the body and through the members with its sword operates upon such material as comes within the range of its influence, and persons operated on by it may receive or reject it as they may elect.

All bodies or organizations have spirits within them, and cannot exist without them. Not only so, but every organization or body has its own peculiar spirit. The Free Mason, Odd Fellow, Sons of Temperance and Good Templar organizations, each has its own peculiar spirit. And they are working, operative spirits too, operating through the spirit with their teaching on each material as comes within the range of their influence. And when they make anything they make material for their own respective bodies and nothing else. That is, the spirit of Masonry, if it makes anything, makes Masons, and never makes an Odd Fellow or Son of Temperance. The spirit of Odd Fellowship makes Odd Fellows but never makes Masons or anything else.

Now may we be allowed to get a little closer to the point before us. Mormons, Baptists, Presbyterians, Methodists and Christians all have spirits peculiar to their own respective organizations or bodies. These spirits too are working, operative spirits, operating through their members with their teaching on the people. When the spirit of Catholicism operates it always makes a Catholic, and never makes a Mormon, Baptist, Presbyterian, Methodist or Christian. When the Mormon spirit operates, it always makes, if anything at all, a Mormon, and never makes a Catholic, Baptist, Presbyterian, Methodist or Christian. To this all but Catholics and Mormons will agree.

Shall we take another stop? When the Holy Spirit operates with his teaching he always makes Christians, and never makes a Catholic, a Mormon, or anything else. Will all agree to this? “No,” says an objector. “I see what you are at, and you are mistaken. I will give you an instance where the spirit made Methodists, Baptists and Presbyterians. There was a…

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Protracted union meeting in our town (or neighborhood as the case may be), in which these denominations were engaged. The spirit was profusely poured out, and the meeting was abundantly blessed to the conversion of scores of persons, some of which joined each of the denominations mentioned.

Very well. It yet remains to be shown that this was the work of the Holy Spirit. Let us see. Perhaps this meeting was appointed by these parties, not to oppose the powers of darkness or put to flight the armies of Satan, but to shut down what the preachers were pleased to call Campbellism. They had told the people not to hear such stuff. They had bolted their doors against all who dared to say as Jesus did, “He that believeth and is baptized shall be saved,” or as did the spirit by Peter, “Repent and be baptized in the name of Jesus Christ for the remission of sins.” But still the people would go to hear, and this union meeting must be held as a last effort to create, if possible, a deeper prejudice in the minds of the people to keep them from hearing.

It is but the teaching of the Bible, and as sure as the people continue to hear it they will believe it; one peculiarities are all in danger; we must unite to put them out of the way. This done, we can then fight and devour each other as we did thirty years ago.

Now as the spirit of this meeting was hatred and malice towards those who taught and acted according to the Spirit’s directions, and as Paul tells us the fruit of “the Spirit is love, joy, peace, long-suffering, gentleness, faith, meekness, temperance,” etc. (Gal. 5, 22-23) fruit so very unlike the fruit of this meeting, it is clear that the very mainspring of the whole affair was not the spirit of Christ but the spirit of anti-Christ.

Let us examine the leading of this meeting and see whether or not it resembles the teaching of the spirit. The preachers say to sinners, “Ye wicked and uncircumcised in heart, the Lord’s arms of mercy are open wide to receive and bless you, but you will not come to him that he may bless you.” Thus sinners are induced to do as the speaker directs.

And how does he direct them? Does he say to them as the spirit by Peter said to those who wished to be saved, “Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins?” Nay, verily! Such a declaration would put out all the excitement, like water putting out fire.

What then? “Come into the altar or to the mourner’s bench.” Did the Spirit so teach the Pentecostian enquirers? Not a word like it. But the sinners, willing to do anything to obtain the blessing, come to the altar as directed by the preacher (not by the Holy Spirit). Then what follows? The congregation must all engage in prayer to God.

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AnJ among the first petitions made in their behalf is something like the following:

“O God, come now we beseech thee, and pardon and bless these mourners.”

First they told the people God was willing, but they were not. Now they are willing, God is not willing. Hence they pray, beg and beseech him to do that which they had previously declared him always really and willing to do. Is this the teaching of the Holy Spirit? It cannot be.

But the preacher prays very earnestly to God to baptize them (as, says he), “with the Holy Ghost and with fire, right now.” And perhaps he has prayed for the same thing at every meeting he has attended, perhaps a dozen times at some of them. Did God anciently baptize the same persons with the Holy Ghost and fire, day after day repeatedly? When I hear such a petition I involuntarily think if I do not say, Lord forbid! But the excitement in some is now sufficiently high, and they rise, shouting, jumping, falling over benches, or on the floor, until it has become necessary for the friends to interpose, and restrain them by force to prevent them from being injured or killed.

What is the matter now? Is God going to kill the people in converting them? Not so. If I believed it the work of the Lord; I would say, hands on, gentlemen, it is God’s work. Fear not, he will do right. Others who are not blessed with a temperament so highly excitable, are not so easily moved by the excitement hence the preacher says to them, “You have got it. Get up and shout, and tell the people what the Lord has done for you.” And it takes all the assurance the preacher and spirit can both give to get them through.

Others, who have a little higher intellectual development, have to get up and go home without “getting through” at all.

Pray, what is the reason? (Did any of the Pentecostal applicants fail?) The preacher told them God was willing and would bless them if they would come. They have come. They have honestly done as the preacher directed, and yet they have been disappointed. What is the matter? Were they not as honest and as humble as they ever could get to be? Had they not full confidence in the efficacy of the blood of Jesus? If they had not, they would not have gone to the altar. Did they not from the great deep of their hearts desire pardon?

Then we again ask why are they disappointed? Not to be tedious, we must leave these unfortunate subjects to brood over and account for their disappointment upon the ground that they are not of the elect, or by supposing that there is no reality in religion, and thus emerge into the dark abyss of infidelity, while we attend to those who were fortunate enough to “get through.” They must each tell an “experience.”

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of grace,” not a word of authority for which there is in the Bible. Persons under the instruction of the Spirit anciently were required to confess their faith in the Son of God, but these tell the workings of their own imagination.

And not to be tedious in our examination of the many absurdities detailed, they usually contain the following four main points:

They felt like, and therefore believed themselves the worst sinners living.
They felt like, and therefore believed that their day of grace had forever passed.
They felt like, and therefore believed that God could not be just and pardon persons so wicked as themselves.
They felt like, and therefore believed that God for Christ’s sake had pardoned them.

As these four points enter into almost every experience we have listened to, we will examine them in their order.

They never had killed any person or stolen anything; others having done so, were worse than they, therefore when they believed themselves worse than all others, they believed a falsehood.
They were now telling an “experience of grace,” claiming to have found a day of grace, hence when they believed their day of grace forever passed, they believed a falsehood.
They all believed God was infinitely just, and were then saying they believed God had pardoned them, so if they in this were not mistaken, when they believed God could not be just and pardon them, they believed a falsehood.

Now as their feelings had led them to believe three admitted falsehoods, out of but four propositions, may we not at least suspect the truth of the fourth?

And as it consisted in believing that God had pardoned them without a compliance upon their part with the conditions upon which he had suspended their pardon, we must be very slow to think there is as much probability in the truth of the other objections as in this one.

The vote is taken, however, and they are received. But we are rather ahead of the proceedings. We must go back a little. Each one asks, “what church shall I join?” The preachers are all present. No one will say, join my church; that would be too selfish. But they say, go into the grove and secretly pray to God to direct you by the Spirit, then come back and join the church to which the Spirit through your feelings may incline you. Very well. All go and pray to the same God, and are guided by the same Spirit, yet when they return, one will join the Presbyterians and he will have water sprinkled on him as baptism. Another guided by the same Spirit will join the Methodists, and have water poured on him as baptism. Another under the guidance of the same Spirit will join the Baptists, and nothing will do him but immersion as baptism. And though when he

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“got religious” twelve months before, he may, under the guidance of the Spirit, have been immersed by one of the Methodist preachers engaged in the present meeting, he must now have it administered by a Baptist minister. The Methodist minister who immersed him twelve months before, though now fully competent to preach, pray, exhort, sing and assist in his present conversion, is nevertheless incompetent to administer baptism, though it be a mere non-essential, and his former baptism is therefore invalid, though it may have been immersion. Paul says, “by one Spirit are we all baptized into one body.” (I. Cor., 12, 13.) Now as these were not all baptized into one body, but into several bodies, it is quite clear they were not guided by the Spirit of which he speaks.

Now, dear reader, in the most soul-submitting humility, allow me to ask you if you have not seen all these? Yea and many other things too absurd to be spoken of in an article like this without a compromise of our own self-respect. Then in the fear of God allow me to ask, did the Holy Spirit originate, preside over, or conduct the meeting?

When we commenced these articles on the Spirit, we intended at this point to have examined the claims of “abstract and direct spiritual operations and communications,” but did not think of there being but three numbers to the close of the present volume of the Advocate. For want of room therefore, we will simply ask a few plain questions upon which the reader may reflect until we visit him again. If God has given us a full and perfect revelation of his mind concerning the redemption, conversion, salvation, government, spiritual growth, and final happiness of man in his word, what need have we for influences of the Spirit without it? If he converts sinners here where the word abounds abundantly, without it, will he not be as kind to the heathen and convert them without it where it is not? If so, why all the zeal about sending Bibles and missionaries to them?

If you tell us you do not want influences without the word, but an accompanying influence of the Spirit with the word, more than it contains; then is this not an attack upon the sufficiency and truth of the word? Is it not virtually saying, I will not believe and obey the Lord in full assurance of faith until there is an accompanying influence of the Spirit, through my own feelings confirming its truth? If the Spirit makes impressions through our feelings, how shall we determine whether it confirms or conflicts with the word? If the message be that God has pardoned our sins, how shall we determine that it is not a message of…

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Condemnation? If faith comes by an abstract or direct influence of the Spirit upon our feelings, with or without the word, is it the kind of faith of which Paul spoke when he said, “Faith cometh by hearing and hearing by the word of God?” (Rom. 10, 13.) Would it not have been an improvement if Paul said, so then faith cometh by feelings and feelings by the Holy Spirit? If the Spirit without the word converts the sinner and through his feelings assures him of the fact, is there anything of more importance than these? If not, as the more important parts of the work are accomplished without the word, is it not likely that all other information necessary for his present and eternal happiness may be imparted in the same way? If so, is the Bible of any importance to man at all?

Was it not a useless application of the blood of Jesus when the New Covenant was dedicated with it? If there is a new revelation made by the Spirit, does not that communication become the last will and testament of the Saviour in place of the one dedicated by his blood? If it is not a new revelation but simply that which is in the word made known without the word, has it benefited us any? Might we not as well have it in the word as without the word?

Does not this doctrine open the door to every species of imposition, as wide as the speculations of men may desire? Is there a doctrine among men that may not be confirmed by the same kind of testimony? If you object to the truth of the Mormon Bible, will not the Mormon tell you it was dictated to J. Smith by the Spirit, and that the Spirit through his own feelings confirms its truth? Will you object to his feelings confirming to him the truth of Mormonism when you will make your feelings the great substratum of your hopes of future happiness?

Dear reader, we commend you to God and to the word of his grace which is able to build you up, and give you an inheritance among them that are sanctified.

Respectfully,
T. WESLEY BRENT
Lewisburg, Tenn., Nov. 6th, 1858.

SALVATION THROUGH THE GOSPEL

What is God?
“God is Love.”

What is the Kingdom of God?
“Let not then your good be evil spoken of; for the Kingdom of…”

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God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.

What are the fruits of the Spirit?

“But the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law.”
— Gal. 5:22-23; Eph. 5:9

What is the practical character of new creatures or Christians?

“And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity (love). For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things ye shall never fall. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.”
— 2 Peter 1:5-11

The reader will please examine the whole of the first chapter of the second epistle of Peter. Christ says, “I and my Father are one.” Without this, where is the Christian hope of eternal life, which God, that cannot lie, promised before the world began?

We do not wish our contemporaries to think that we hate or persecute them. They profess to believe the word of God. They should be Christians in the New Testament sense, instead of Methodists, Baptists, Roman Catholics, Episcopalians, Unitarians, Universalists, and others. To persuade all sinners to be Christians is the chief solicitude of all Christian preachers.

A sectarian or heretic is a strange preacher who says that persons can be saved in this world without faith, repentance, or baptism. He makes no distinction between the neglect of an opportunity and the want of an opportunity. The want of opportunity is excusable in innocent persons, who have no opportunity to be baptized, and belong to the mercy of God. But the mere to persuade who neglect the opportunity is out of the reach of the just God.

God will judge all. Before the sinner is enabled to walk in the newness of life and serve God and not sin, it is necessary for him to believe, repent, and be baptized according to the Gospel.

What is the change in consequence of faith?

It is the change of the heart or love of sin.

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Change in Consequence of Repentance

Is it the change of the life or practice of sin? What is the change in consequence of baptism? It is the change of the body or state of sin.

The New Testament does not inform us that faith, or repentance, or baptism, separately, is intended for complete salvation; but faith, repentance, and baptism together are necessary to complete salvation. Faith, repentance, and baptism are such gracious means or conditions of salvation as the New Testament speaks of. The wicked Jews did not pray to God to forgive them on the day of Pentecost; but asked Peter and the rest of the apostles, “What must we do?” Then Peter said unto them, “Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”

The wicked jailor did not ask God to save him from his sins, but asked Paul and Silas, “What must I do to be saved?” And they said, “Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.”

It is strange and strange that the modern revivalist preachers urge on sinners to pray for pardon, while they neglect preaching the New Testament doctrine.

Distress and Understanding

Is the matter distressing, since I cannot hear? I relieve him of his distress by telling him according to the New Testament, “Understandest thou what thou readest?” Is he also distressed because I cannot confess with the mouth the Lord Jesus? I can write a confession of my heart’s belief. “I believe that Jesus Christ is the Son of God.”

“And many other signs truly did Jesus in the presence of his disciples, which are not written in this book. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and believing ye might have life through his name.”

“For through him we both have access by one Spirit unto the Father.”

The Difference Between Us

To you, careless men; the difference between you and me is on the question of the evidence of facts. You strangely know that your sins are pardoned, because you feel, or because your feeling tells you so. But I truly know that my sins are pardoned, because the Scriptures which I believe and obey tell me so. Therefore I feel rejoiced in my pardon, because I understand the Gospel to say so. If I wish to know how to be saved, I must read the Bible.

P. H. M. (Deaf Mute)

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SECTARIAN SYSTEMS OF RELIGION BASED ON BUT ONE IDEA

Their falseness as the Christian system, or religion of Christ, shown from this fact, in contrast with the Christian Religion.

It is a singular fact, but no less true than singular, that every sectarian system of religion is based upon a single idea, and that idea is something forming only a part of the Christian system, or merely connected with it. This is one of the strongest evidences of the false character of these systems, and shows to a demonstration they neither in the aggregate constitute the church of Christ, nor are branches or parts of that church.

In illustration of what we are advancing:

The Baptist church is based upon the idea that immersion is the only baptism, and sprinkling and pouring are not baptism.
The Presbyterian church is based upon the idea of the government of the church by presbyteries.
The Episcopalian church is based upon the idea of the government of the church by diocesan episcopacy.
The Methodist church is based upon the idea of method in church government, and as they have adopted a sort of diocesan episcopacy, they have taken as a double name that of its mother, the Episcopalian church, and call themselves the Methodist Episcopal church.

And thus on with the whole category of sectarian churches, that are now, or ever have been.

Being thus based upon a single idea, they cannot, any or all of them, be the church of Christ, as that, in contrast with all these, is based upon the great cardinal truth of Christianity—that Jesus Christ is the Son of God—comprehending every other truth in reference to the Christian religion.

“Thou art the Christ, the Son of the living God,” said the Apostle Peter, in reply to the Saviour when he asked his disciples whom they said he was. “Upon this rock I will build my church,” continued he to Peter, “and the gates of Hades shall never prevail against it.” Hence the church of Christ is said to be “built upon the foundation of prophets and apostles, Jesus Christ himself being the chief cornerstone,”—that is, upon the testimony of prophets and apostles to the great truth that “Jesus Christ is the Son of God.”

“Christ himself being the bottom foundation stone, from which the whole building grows as a holy temple to the Lord, for a habitation of God through the Spirit.”

J. R. H.

SPRING HILL, Tenn., Sep. 24, 1883.

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ELDER’S OFFICE

BRO. FANNING: As there seems to be some little excitement on the subject of the Eldership, I wish to say a few words only. You are undoubtedly right in saying that there is no such an office as the Elder’s office. It has generally been understood that Elder, Overseer, and Bishop were synonymous terms, but such is not the fact. Paul told Timothy not to rebuke an Elder or old man, but to entreat him as a father, and to entreat the younger men as brethren. He also told Titus to ordain Elders, or old men in every city. That is, if there was any who were blameless, the husband of one wife, etc. For a bishop must be blameless, and the husband of one wife. By this, I understand Paul to tell Titus not to make bishops of young men, but of old men, and not of old men unless they be blameless and the husband of one wife.

Dear Brothers Williams and Giles to read the Scriptures over once more, and see if they have not misunderstood them. Peter said that he also was an Elder. If he was, he was not an Elder in the sense generally received, for we have no account of his having the special oversight of any particular congregation of brethren. But in his first epistle, he tells the servants how to act, then the wives, then the husbands. He then talks to them as a whole until he gets to the fifth chapter. He then exhorts the Elders, and palliates the liberty he is taking in talking specially to the old, by saying that he also was an elder, or old man, and requests them to set good examples before the flock, taking the oversight. He then exhorts the younger to submit to the elder. He then addresses them as a whole again, and tells them to submit one to another, yea, all humble themselves that Christ may exalt them.

Then I know of no other officers in the church of God than bishops and deacons.

Your Brother in Christ,
JOHN H. MOSS.
Chestnut Bluff, Tenn., Nov. 3d, 1858.

SINGULAR CONTROVERSY

Some months since a Presbyterian Assembly in Kentucky, with Robert J. Breckenridge as its moving spirit, decreed that a lady who had been immersed by a Christian minister, in order to become a member of a Presbyterian church, should be sprinkled by a Presbyterian divine, and strange to relate, several brethren for whom we entertain…

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very high regard, have written tedious, and as we think unnecessary replies, to said proceeding. We see no objection to our Presbyterian friends. Their church is one of modern origin, the laws of the land permit them to initiate their members by an ordinance to suit their own taste; they have adopted sprinkling from the Roman Catholics, and if a Christian should become tired of the church of Christ and desire membership in a sect, we should not object to ordinances of a Presbyterian or other party.

We consider it indeed ridiculous beyond expression, for the brethren to labor to prove that immersion into Christ qualifies persons for becoming members of a Presbyterian sect. Whilst they labor to prove that we are as good orthodox as Presbyterian, Baptists, etc., they yield all for which we have battled almost half a century. We made war upon parties because we did not believe that they constituted the church of Christ, and the moment we ask fellowship or equality with them, we abandon the foundation upon which we have professed to build.

The moment the ordinances of the Gospel, as practiced by the churches of Jesus Christ, are acknowledged as valid by the daughters of Rome or other heresies, it will be known and admitted that our apostasy is complete. The efforts to obtain countenance from the denominations, and to conform to their ways, because many of the people deserve it, is by far the worst indication of the times. We have, through God’s mercy, been constituted the agents of a good work for our age, and we should not be ashamed of it. We may have more to say on these matters.

T. F.

FRANKLIN COLLEGE

Various suggestions have recently been made to the effect that we manifest marked indifference in reference to patronage. We reply that, while we believe we are prepared to give superior advantages, and earnestly desire the honor of educating the sons particularly of our brethren, we cannot tolerate a system of continual “drumming,” “fousting” and “begging” to obtain pupils. We are happy to say our patronage is respectable, our students are generally in good order, and think no young men promise more to the church, and the world. We conscientiously desire the prosperity of all schools conducted upon the principles of the Bible, and although we may have been remiss in making known the claims of Franklin College, it has been the constant effort of the Faculty to merit the patronage of the brethren and the world.

T. F.

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We are poorly qualified to write or preach Funeral Sermons, or deliver valedictories to the old year, but we can assure our patrons that their encouragement excites in our hearts the warmest gratitude, and mightily strengthens us for the work to which we have been called. Still the paper will exert but little influence, unless the friends will put their hands to the work. Send your lists of subscribers brethren, without delay.

EDITORS

GOOD NEWS FROM SOUTH CAROLINA

Bros. Fanning and Lipscomb – I avail myself of this opportunity to report to you for publication in the Gospel Advocate, the result of a ten days’ protracted meeting in this District, at Old Union. The meeting commenced Friday before the first Lord’s day in last month. We had the labors of Bros. D. Hoole and N. W. Smith, both efficient preachers of the word, and I hardly ever knew them preach with so much zeal and effect as at this meeting, which closed with sixteen additions to the church.

The brethren were greatly revived and encouraged. And truly we had a time of much rejoicing in seeing sinners turn to God and the obedience of Jesus Christ. Since the protracted meeting closed we have had three additions, making in all nineteen. One of these was a man eighty-three years and three months old, a man who remembers seeing the red-coats of the Revolutionary War, and who had for many years been a seeker at the mourner’s bench, but could never find, God having never promised that he should. His confession and baptism were as interesting as any I ever witnessed. When I asked him in the usual way if he believed with all his heart, he replied, the tears trickling down his furrowed cheeks, and loud enough for all to hear him distinctly, “I do.” His looks and great earnestness caused many eyes to be suffused with tears.

And when I immersed him the same day, and he had come up out of the water, the first words he said were, “Thank the Lord I am satisfied now for life, I have obeyed the Lord Jesus Christ.” He was very happy, and like one of old he could go on his way rejoicing.

Come, the sprinkling pedobaptists, and others who make a great ado about non-essentials, have witnessed his obedience; it seems to me they would no longer oppose the truth. During the protracted meeting I immersed a lady about…

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Sixty years old, who was very happy in obeying the Lord.
It is not often that persons of such ages turn to God, but the blessed Saviour casts out none who come to him believing and obeying. Our cause is decidedly on the increase in the neighborhood of “Old Union,” and indeed, throughout the District. It only remains for the brethren to be faithful to ensure a glorious triumph of truth.
Yours in the hope,
A. W. OWEN.
Four Mile Branch, Barnwell District, Nov. 8th, 1858.

Bro. Fanning:
Although our old church at Bethlehem at times has been very weak in both numbers and faith, I thank God that there are still a few faithful souls through whose exertions the good cause has again been revived, and we have had seventeen or eighteen additions to the faith, and them of the best of our community. This I think will be cheering news to you, and all the lovers of truth. The church at Sparta is badly organized, for the want of some good, efficient preacher to plead the cause of truth in opposition to the sectarian teachings of the day.
Yours in hope of Eternal Life,
JAMES H. MORGAN.
Sparta, Tenn., Sept. 29th, 1858.

We are glad to hear from the brethren, but we must say that spiritual exercise will revive the body at Sparta. Sectarian teaching should have no influence on the character of the brethren.
T. F.

Dear Brothers:
I have just returned from a very interesting meeting at Bethany, four miles east of this place, which was conducted by Brothers Franklin and Robbins. The meeting is now entering upon the second week, with thirty-eight additions. Many young and promising persons of both sexes are pressing in the straight and narrow way. May the Lord keep them by the power of his efficacious word, in that way which will lead them to ultimate glory.

One of the most remarkable of the converts of this meeting was an aged gentleman, of four score and five years. He has long since been convinced of the truth of religion, but has just now been bound to the King of Kings and Lord of Lords. He is quite intelligent in the Scriptures, having known them, as did Paul, from his infancy; he was therefore taught the way, instead of the way being irresistibly impressed upon his fleshly heart, without the word. Many of the converts are members of families who worship at the shrine of sectarianism. The mother of…

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One young man who confessed, said that she intended to break the fetters of her Baptist ecclesiastical or church polity, and eat the Lord’s supper with her son. I have never seen a more efficacious meeting. Sectarianism is trembling from centre to extremity.

J. W. DOUGLASS
Nicholasville, Ky., Oct. 19, 1858.

Bro. Fanning:
I will inform you that we had a protracted meeting at Pleasant Ridge, five miles north-east of Woodbury, which resulted in fifteen additions, fourteen by baptism, and one reclaimed. The brethren were greatly refreshed and stirred up. It embraced the fourth Lord’s day in November, and continued ten days. Brother E. H. Campbell did nearly all the labor. I was prevented from assisting him much in consequence of sickness in my family. Prospects are still flattering.

L. SHIRLEY
October 14th, 1858.

Prospects are always flattering when the brethren “earnestly contend for the faith delivered to the saints once for all.” The truth is God’s messenger to the soul.

T. F.

OBITUARIES

Bro. Fanning:
It becomes my duty to announce to you the death of our much beloved brother, John W. Mullins. He departed this life on the 26th of October, 1857. He was about thirty-seven years of age; was married June 28th, 1845, but became a member of the church in 1844. He left a Christian wife and four small children to mourn his loss. He had been afflicted for upwards of fourteen months with consumption. I conversed with him only a few days before his death. He had a strong assurance of hope and immortality beyond the grave. He often requested a favorite song to be sung for him during his afflictions, which commences with the following verse:

“My rest is in heaven, my rest is not here,
Then why should I murmur at trials severe;
Be tranquil my spirit, the worst that can come
But shortens my journey and hastens me home.”

Also, Brother Daniel C. Mullins, on the 30th of July last, being near forty-three years of age. He and his wife had been members of…

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The church for eighteen or nineteen years. He met the monster death willingly and cheerfully, with the triumphant hope of eternal life beyond the grave. He has left a wife and eight children to mourn his loss, but their loss is his gain.
L. SHIRLEY
The parents of these brethren were among our earliest Christian friends in Tennessee. We sincerely sympathize with our sisters in their bereavement.
T. F.

OBITUARY

Bro. FANNING: It becomes my painful duty to record the death of our beloved brother, John Brandon, who died at his residence near Rone’s Creek, on the 8th of September, 1858, aged sixty-one years. He united with the church of Christ in the year 1826, and lived a Christian life for thirty-two years, and now sleeps in the Lord. He leaves a companion and eight children, and many friends, to mourn his departure, but they weep not as those who have no hope.
JAMES A. CARTER
Mason’s Grove, Tenn., Oct. 10, 1858.

PROSPECTUS FOR VOL. V. OF THE “GOSPEL ADVOCATE”

Prompted by the confidence that the Gospel Advocate has been of much service to the cause of Truth, we take pleasure in announcing that we hope to conduct the fifth volume, commencing January 1859, with increased interest. The past character of the work we deem a sufficient guarantee of its future course. Our highest ambition has been, and will be, to call the attention of our fellow-men of earth, to the teachings and practices advocated and authorized by the word of the Inspired Volume. While it will be our highest pleasure to be in accord with all who love and teach the Truth, we will not be the servants of a party, but shall ever regard it our imperative duty to point out error whenever it may appear, and to rebuke sharply the propagators and abettors of any and all systems which may oppose and invalidate the word of God. In so doing we feel the strongest assurance that we shall have the hearty cooperation of all whom the Truth has made free. To all who have so kindly aided us, we tender our sincere thanks for their exertions. By a little more effort on the part of our brethren, our field of usefulness will be greatly enlarged.

Wait for the end of the year. Begin now.

The work will be furnished gratis to those unable to pay, and the brethren devoting their lives to the Truth.

TERMS ALWAYS IN ADVANCE

Description	Price
Single copy	$1.00
Six copies	$6.00
Thirteen copies	$10.00
Twenty copies	$15.00
Fifty copies	$25.00

T. FANNING or W. LINDSEY

THE GOSPEL ADVOCATE

CHURCH OFFICERS.-No. II.

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3. Who shall ordain men for the labor of Evangelists?

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1. To whom is the Evangelist responsible?

5. What is the work of the Evangelist?

6. The support of the Evangelist.

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The Evangelist’s Heavenly Reward Made Sure

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SPIRITUAL BLESSINGS

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BEST AND MOST SUCCESSFUL PLAN OF CONTRIBUTION

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THE RECEPTION AND OPERATION OF THE SPIRIT

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Spirit by the Hearing of Faith

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SALVATION THROUGH THE GOSPEL

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What are the fruits of the Spirit?

What is the practical character of new creatures or Christians?

What is the change in consequence of faith?

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Change in Consequence of Repentance

Distress and Understanding

The Difference Between Us

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SECTARIAN SYSTEMS OF RELIGION BASED ON BUT ONE IDEA

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ELDER’S OFFICE

SINGULAR CONTROVERSY

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FRANKLIN COLLEGE

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GOOD NEWS FROM SOUTH CAROLINA

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OBITUARIES

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OBITUARY

PROSPECTUS FOR VOL. V. OF THE “GOSPEL ADVOCATE”

TERMS ALWAYS IN ADVANCE

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