THE GOSPEL ADVOCATE
T. Fanning and W. Lipscomb, Editors
VOL. V.
NASHVILLE, DECEMBER, 1859.
NO. 12.
THE CHANGE OF HEART AND LIFE
“If any man be in Christ he is a new creature: old things are passed away; behold, all things become new.”
— 2 Cor. v. 17.
Having shown that God’s own truth is the means used for renewing man, and that this truth is found in the gospel of Jesus Christ, and that the gospel must be believed in order that it may change the heart, I now proceed to show how it is that by which man’s life is changed.
I will be remembered that I have said man must be changed in heart, in conduct, and in state or relation. He must be changed from the love of sin to the love of virtue—from the practice of sin to the practice of holiness. The heart is the seat of the affections, and by the exercise of faith the affections are changed, which means the same change of heart.
Hence it is, as I have shown, that to believe is the first duty in seeking admission into Christ—in striving for a new creation. The heart being changed from the love of sin, there is laid a foundation, broad and deep, upon which to build a new life.
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New Life, a New Character, a Change of Conduct
Hence, the second duty is to repent, in order that the life may be changed. I am aware that many suppose and teach, that in seeking God the first duty is to repent; but a single thought here, it seems to me, is sufficient to set us right, and that for all time, in relation to this subject. It is this:
The apostle, by the spirit of inspiration, has taught us that without faith it is impossible to please God. He has commanded all everywhere to repent, and therefore, when this command is obeyed it must be pleasing to God. And as no act or obedience is pleasing to Him, which is performed without faith, it is certain man cannot repent acceptably to God without faith. If to please God is to obey God, we must believe with all the heart before we can repent as the gospel commands us.
And here again I think it is certain that man can repent, that he has this ability; for blessings are suspended upon the condition of his changing. And behold, God has declared he will judge all men according to the deeds done in the body by that man whom he has appointed, whereof he has given assurance in that he has raised him from the dead. If we are to be judged for what we do, and yet cannot repent—cannot reform, how can God remain just in judging us according to the deeds done in the body?
I will at once see that the conclusion from this declaration is, that man has the ability to repent, and that if he fails to obey, the fault is his own.
There are two words in the Greek New Testament which are translated in our English version by one and the same word “repent.” One is used uniformly in expressing the duty of which we now speak, and it means a change of mind as well as a sorrowing on account of sin. Hence it will be perceived that to repent is to change the mind in such a way as to issue, or result in a change of conduct—”a ceasing to do evil—an eating to do well.”
And here we might ask, how can one live in sin? And as faith alone changes the heart, repentance alone changes the conduct.
But are we to conclude that because one has believed and repented that he is pardoned? I think not. Indeed the word of God declares that every one who believes has the privilege to become a son of God. And we therefore see that something else is necessary for introduction into Christ Jesus—for pardon and adoption into the family of God.
The next enquiry is, what is that something?
I now come to the last change contemplated in the scriptures of truth, in reference to the recovery of man. This change is called a…
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change of state or relation, and is essential because it introduces man into Christ—into the joys and promises of the gospel. And here let it be understood that before man is prepared for this change of state, he is begotten again—he is quickened, his heart is changed; and hence this change has no reference to a change of affections, but is one truly and really of state or relation. As the birth of the infant does not give it life—it is alive before birth—but introduces it to a new relation or life. So he who is begotten by the word of truth must be born into a new state.
Now being introduced into Christ is just that birth into a new state—a state of peace and pardon. It is called in the scriptures, a birth of water and the spirit. I therefore think I am safe in stating distinctly, that by submitting to the ordinance of baptism—having believed and repented—man is born again, is introduced into Christ.
I now propose to prove this from the living oracles. And I first prefer to show that it was in their baptism that they were introduced into Jesus Christ. Paul, in his epistles to the Romans, distinctly tells them that when they were buried with Christ in baptism, they rose to walk in a new life—that then they ceased to be the servants of sin, and became the servants of righteousness. (Rom. vi. 3, 4, 5, 6, 17 and 18 verses.)
Hence it is plainly to be seen that the Roman Christians’ state was changed when they obeyed the Lord in baptism; or that then their state as servants of sin was changed to that of servants of righteousness. This passage alone is sufficient to establish the matter beyond dispute, but we have teachings still more pointed, if possible.
Paul, to the Galatians, iii. 26-27, says: “For you are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ.” Was not the state of the Galatians changed when they were baptized into Christ—when they put on Christ? And could it not be said of them that they were in Christ? And the Apostle says to the same Galatians, “Ye are all one in Christ Jesus.” The Corinthians were taught (1 Cor. xii, 13) that “By one spirit they were all baptized into one body,” and this body was the Body of Christ.
From the quotations, and many others that might be made, it is proved beyond a doubt that it is in baptism that man is introduced into Jesus Christ, and is made a new creature.
The blessed Saviour after his resurrection, and just before his ascension to heaven, commanded his apostles to go into all the world and preach the gospel to every creature, that he should believe and be baptized.
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To be saved from their sins—
To be pardoned, is the same as to be introduced into Christ. And he gives his apostles instruction concerning the very words to be used in baptizing the disciples. “Go ye,” says he, “disciple, teach all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit.” The little word “into,”—Greek eis—plainly shows that it was into a new relation or state the disciples were to be baptized—that when introduced into this new state, they were pardoned persons—were in Christ; and hence, were a new creation in Christ Jesus.
We are baptized into the name of the Father. The name of the Father is Lord. We are also baptized into the name of the Son. The name of the Son is GRACE or FAVOR. And into the Holy Spirit. How pointed this language! How expressive of a new relation! Introduced into the love of God, and the grace of Jesus Christ, and the communion of the Holy Spirit, we begin a new life of holiness—are a new creation in Christ Jesus: Old things are passed away, all things have become new.
In examining the Acts of the Apostles, as recorded by Luke, we find that the Apostles executed their commission according to the very letter. The Apostles were told by the Lord to begin their work at Jerusalem. He commanded them to wait there until they were endued with power from on high. They did this; and when the day of Pentecost was fully come, they were in Jerusalem in one place. The Holy Spirit descended and filled the house where they were. They were filled with the Holy Spirit, and began to speak in other tongues as the Spirit gave them utterance. The multitude there assembled were astonished, and accused the apostles of being drunk, but Peter, to whom was given the keys of the kingdom of heaven, arose and repelled the charge of drunkenness, declaring that it was the fulfillment of prophecy. And he immediately preached Jesus to the Jews, proving that God had raised him from the dead, and had crowned him Lord of heaven and earth. The Jews believed, were convinced of the sin of murdering the Lord Jesus, and in an agony, three thousand asked what they must do to be saved? Notice well Peter’s answer.
Here are persons desiring forgiveness of sin. They inquire of those appointed by heaven to tell them what they must do in order to be forgiven. This is the very time. And this is the very place where the law of pardon was to be proclaimed. Observe well then what they were told to do, for the same things are yet essential in order to the remission of sins.
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And observe, too, that these persons, making this enquiry are believers.
“Repent,” says Peter, “and be baptized, every one of you, in the name of the Lord Jesus, for the remission of your sins, and ye shall receive the gift of the Holy Spirit.” They obeyed this command, and the same day there were added to the church three thousand souls. These were introduced into Christ by being baptized into his death just as the Romans were.
And being in Christ they were a new creation.
And in the same way were all, of whom we read in the Acts of the Apostles, introduced into Christ. There is not one exception mentioned, not one. And the same thing is yet essential in order to an introduction into Christ.
Reader, have you been changed in heart by the belief of God’s truth? Have you changed your life by repentance? And have you changed your state by submitting to the ordinance of baptism? If you have not, and continue in disobedience and ignorance of God, you must be destroyed with an everlasting destruction from the presence of God, when the Lord Jesus shall be revealed from heaven with his mighty angels.
But if you have obeyed the Lord—are in Christ—add to your faith the Christian graces, so there shall be administered to you an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ.
A. W. O.
Four Mile Branch, Barnwell Dist., S. C.
CO-OPERATION MEETING AT MURFREESBORO, TENN.
Our readers will see from the publication in the present issue, that quite a number of brethren met in Murfreesboro on Friday before the first Lord’s day in November, with the view of taking steps for religious cooperation as Christians and churches of Jesus Christ. With few exceptions, they were fortunate in conducting everything in the greatest harmony and good feeling.
True, as on previous occasions, some three or four wished to transact the business by voting rules of action, and by adopting plans originating in human wisdom. In their style, “according to common sense” and “like other folks.” But the brethren generally, in this section, are unwilling to trust even their own “common sense,” and had they been disposed to do “like other people,” they possibly would not have made war on denominational religions, or attempted to lift up to the gaze of the world, a different…
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ent standard of religious truth. Whether right or wrong, we will not attempt to determine, but the general belief with the disciples is, that the Lord has superseded the necessity of constructing plans “like others” upon “common sense principles,” or otherwise by freely furnishing his people with “all that pertains to life and godliness,” in the scriptures of truth.
We do not insinuate that any of the beloved brethren would unqualifiedly deny that the “Inspired scriptures are able to thoroughly furnish us unto all good works,” but it strikes us that the influence of denominational religion, moral societies, political clubs, and worldly associations have exerted an influence to very much obscure the authority of Christ. Neither do we imagine that the brethren in this section are more disposed to imitate the parties around us than in other quarters. Far from it. We are acquainted with no people more anxious to cleave to the Lord’s plan, and to maintain his honor, than the saints in the Southwest. Yet, we have no room for boasting, and have done nothing more than a part of our duty.
We were made happy, however, before the conclusion of our meeting by hearing the brethren who have long opposed what we regard the teaching of the spirit, say, that if we would not go with them into their “resolves,” “recommendations,” “plans,” etc., they would act with us, who hold that the church occupies every inch of ground which should be cultivated by Christians.
In answer to the anxious inquiry as to what was done, we rejoice to point attention to the record, as set forth in the proceedings, that for the first time, so far as we are informed to the contrary, since the dawning of “this reformation,” it pleased the churches represented, the elders, teachers, and brethren assembled to make the effort to cooperate by authority, in evangelizing in Middle Tennessee. Brethren from seven churches felt authorized to say their respective congregations, we will help each other to do good.
We are also glad to know that the church at Franklin and Thompson’s stations in Williamson county, are also heart and soul in this work. Two laborers are now in the field, Bro. T. Stalker, apostle of the church at Hartsville, and Bro. E. G. Sewell, chosen and sent from the church at Franklin College. But these are not one fourth of the number that could be sustained by the congregations thus laboring together. We hope to see in a short time, our beloved Bro. Davis, of Franklin, in the field. He sees the truth in too clear a manner for his physical health. Why could not Bro. Davis raise up a ‘Timothy or Titus? We have the
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means, and our prayer is for more preachers to enter the field. We implore the churches to bestir themselves in raising up efficient men who may be able to teach others.
Acting under the guidance of the Good Spirit, the members of the churches will “lay by in the treasury,” as the Lord prospers them, on the first day of the week; and for disbursing, the seniors will consult as to the wants of their Evangelists, and do what, in the light of the scriptures, may seem right.
Of course, we expect some difficulty in getting back to the gospel order, but believing that the Lord has ordained a plan perfect in all its parts, we hope the time is not very far distant when the churches everywhere will occupy higher and holier ground. Brother Jesse and Caleb Sewell, and Bro. J. K. Speer, who labor for churches not represented, gave us assurances that efforts would be made for greatly enlarging our boundaries by our next meeting. Will not the brethren of the respective congregations, in the mean time, fully investigate the subject of Cooperation?
That the brethren may see the object clearly, we ask them to examine the following subjects:
- Who are scripturally required to raise up and commission Evangelists?
- Who are to sustain Evangelists, and what amount is fixed for each by the law of the King?
- How are the funds to be “gathered” for this and all other religious purposes?
With reference to church reports, we would respectfully suggest the following:
- The church, where, when, and by whom planted?
- Its growth and number of members?
- Order of worship, and Evangelists in the field?
- In what Christian works engaged, and plans of operation?
Information on these matters, and all others connected with the respective congregations, would be joyfully received by the brethren at the Cooperation at Franklin on Wednesday before the first Lord’s day in May, 1860.
T. F.
THE ALLEN’S PRAYER
A brother in Alabama, who should have given his name in order to the publication of his enquiries, wishes to know if prayer is a condition of forgiveness to one out of the kingdom. We answer no!
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the Jews said, so do we, “Now we knoweth that God hears not sinners (foreigners), but if any man be a worshipper of God, and doeth his will, him he heareth.” John 9:31.
One more rule will define our views on the subject of prayer. “And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.”
These very plain scriptures give our belief in better form than we could give it, had we a whole year to devote to the subject. Still we are disposed to attempt an answer to any question, an examination of which, we may consider of service to the brethren.
T. F.
SPIRITUAL INFLUENCE—BAPTISM OF THE HOLY GHOST. NO. 5.
Having asserted that Christ did not appear to Saul to convert him, we will now show the purpose for which he did appear to him. This is a matter concerning which we are not left in doubt: the purpose was plainly declared by Christ himself. “For I have appeared unto thee for this purpose, to make thee a minister and a witness, both of those things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them who are sanctified through faith in me.”
Acts xxvi. 16-18.
Now here it is plainly declared by Christ, that he appeared unto Saul to make him a minister and a witness—an apostle. It was necessary that every apostle should see him after his resurrection, in order that he might testify to the fact of his being alive. The death, burial, and resurrection of Christ, were important items of the gospel, and Paul says they were what he preached first. 1 Cor. xv. 5.
As Christ appeared only to his disciples after his resurrection, Saul was unprepared to become a witness till Christ appeared to him, as he could not testify to facts of which he had only heard. He therefore appeared to him, to make him a minister and a witness. His conversion became a consequence of Christ’s appearing to him; but he did not appear to him for that purpose.
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The appearing of Christ to Saul was miraculous, and for a miraculous and important purpose: but conversions and pardon of sins have never been miraculous but have always been effected in conformity to some established rule of action, ordained by God’s authority. Except when sins were pardoned by Christ in person, this has been the case. Under the Jewish law there was an established rule for the admission of aliens into the family of God, and for obtaining pardon. So there is under the gospel.
But all rule and all order have been expunged from Christianity by modern religionists, and people are led to suppose that conversion and pardon must be the results of miraculous sights and feelings; and many persons imagine they see some curious and wonderful sights: consequently, in “experiences of grace,” we hear the most ridiculous and absurd tales told as evidence of conversion. Thus the so-called “experiences of grace” generally prove to be experiences of ignorance and superstition. While faith in the blood of Christ, and obedience to his will as the conditions of pardon, are thrown out of their place, and the baptism of the Spirit substituted for them.
Error will taint with its poisonous breath the breezes of salvation; ignorance and superstition will vail the fair face of Christianity; and souls will sink into eternal night while waiting for those influences which God has never authorized us to expect. People, with the vague idea of some tremendous impulse which they can call the baptism of the Holy Ghost, have cast away the sober, soul-purifying teachings of the Spirit, and are running into the wildest fanaticism; and persons who otherwise appear sober, reasonable, and intelligent, are sure to run wild in religious fanaticism, and perform the most ridiculous actions in their religious frenzy.
Indeed, although in worldly affairs, people act intelligently and reasonably, when they come to the subject of religion, the popular, unscriptural and fanatical doctrines of spiritual influence dethrone their reason, and without reasoning, learning, believing, or obeying, they rush headlong to the altar of confusion, and seek and expect nothing but feeling.
How many reasonable and sober-minded persons, regardless of the true light of the Spirit in the scripture, stand waiting for some wonderful influence of the Spirit, are without hope and without God in the world, and are passing swiftly down the broad road to destruction?
There is yet another case which we must rescue from the perverting influences of false teachings: it is the case of the Samaritans, on account of which we have in Acts viii. We are informed that “Philip”
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went down to Samaria and preached Christ unto them; and the people with one accord gave heed unto the things which Philip spake, seeing and hearing the miracles which he did. 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.
Now it is thought by high authority, that these Samaritans were not saved—that they were not converted and pardoned when they believed and obeyed the gospel; and the reason assigned, is that they had not received the Holy Ghost; thus plainly making the baptism of the Holy Ghost as conferred on these Samaritans, by the laying on of the hands of Peter and John, necessary to the conversion and pardon of the sinner.
We have now lying before us two books, from Methodist authors of celebrity, teaching such things; one of which is by William G. Brownlow; the other by the Rev. Thomas A. Morris, one of the bishops of the Methodist Episcopal Church. In order to place this doctrine before our readers as it is taught, we will quote from the latter.
Strong Proofs
That the apostles received penitent sinners into the church by baptism, are found in the 8th chapter of Acts. After Philip had preached at Samaria, and baptized many, both men and women, Peter and John went down and prayed to them, that they might receive the Holy Ghost; for as yet he was fallen upon none of them—only they were baptized in the name of the Lord Jesus.
Observe they were baptized, but had not received the spirit, and of course they were not converted.
Morris’ Sermons: ser. xxiv. on the subject of baptism.
Now to teach that the apostles accepted unconverted sinners as members of the church, is only to uphold an unscriptural practice of Methodism; and to teach that the Samaritans who “believed Philip, preaching the things concerning the kingdom of God, and the name of Jesus Christ,” and were baptized, were unconverted and unpardoned, is simply to contradict Christ and the apostles. If these Samaritans were not saved, that is, converted and pardoned when they believed and were baptized, none in the apostolic age were; and the words of Christ and his apostles were not true.
Christ, in giving the commission, as recorded in Mark 16:16, said, “he that believeth and is baptized, shall be saved.”
Now unless we reject the word of Christ, we must admit that the Samaritans were saved—saved from their past sins, for we are informed, verse 12, “when they believed they were baptized.”
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tized, and Christ’s word says said. Who will deny it? If the Saviour’s words were true, and he knew how and when persons were saved, these Samaritans were saved.
F. M. STRATTON.
THE RELIGION OF CHRIST, SPIRITUAL
“Now if any man have not the Spirit of Christ, he is none of his.”
Rom. viii. 9.
“God has given the Holy Spirit to them who obey him (Jesus).”
Acts v. 32.
The Christian religion is emphatically a spiritual religion in its origin and consummation. And the Christian is enabled to rejoice in the spirit; for as the apostle taught, that if any man be in Christ he is a new creation, he also taught the same Christians that their bodies were temples for the indwelling of the Holy Spirit. Jesus Christ while on earth made known to his apostles that after he went to the Father, he would send them the comforter, or advocate the “Paraclete,” and that he would guide them into all truth, bring to their remembrance all things he had taught them, and that he would convince the world of sin, of righteousness, and of judgment. This promise was realized in all its fullness by the apostles at the day of Pentecost, and from that day to this, wherever there has been a Christian, there has been a temple for the residence of the Holy Spirit. And no man since that day has been enabled to say that Jesus is the Christ only by the Holy Spirit.
But there are very confused ideas in the professedly religious world upon the subject of the Spirit’s influence, a very natural result of the working of the notion, that because our religion is spiritual, the word of God is a dead letter, that it must have infused into it a power which it does not itself possess, before it can have any effect upon the heart of man. Many, entertaining this idea, have supposed every emotion of the mind, every vagary of the imagination, to be the spirit’s operation. Hence, such maintain that every man in Christendom especially, and many among the heathen, are in possession of the Spirit, and that many of the latter, who never heard of the living God and his truth, are soundly converted by his influence. Now all such, I must be permitted to say, have been more diligent in making or be-
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Living theories, then they have in studying the oracles of truth. I therefore propose to examine the subject of the spirit’s influence in the light of heaven’s own truth, and will inquire:
- For what does God give the Holy Spirit?
- To whom does he give it?
- And when does he give it?
If these questions can be scripturally answered, the whole matter, it seems to me, is settled. I will therefore, proceed to inquire for what does God give the Holy Spirit? Many are ready to say at once that he gives the Holy Spirit to purify the heart. But do the scriptures so teach? The apostle says that God purified the hearts of the Gentiles by faith, and if by faith, then it was not effected directly by the Holy Spirit.
Others, perhaps, are ready to say that the Holy Spirit is given to work faith in the heart, or to cause man to believe. To such I will say, that God’s word teaches us that faith comes by hearing the word of God, and not by a direct impact of the Holy Spirit upon the spirit of man.
But says another still, he is given to make one a Christian, a true worshipper of God. This is coming directly to the popular teaching of the day, or rather it is stating it without any misrepresentation. To such, the language of the apostle to the Galatians is an answer in point: “Because ye are sons,” says the apostle, “God has sent forth his Son into your hearts, crying, Abba, Father.” (Gal. iv. 6).
Observe, “because ye are sons,” not to make you sons, was the reason God gave the Holy Spirit to the Galatians, and if because sons, it was not to make them sons. And unless it can be shown that sons are made now by a different process from that by which they were made in the days of the apostles, this idea must be abandoned.
And again the same apostle says to the Ephesian brethren, “After that ye believed ye were sealed with that Holy Spirit of promise.” (Eph. i. 13). The Holy Spirit was not then given to the Ephesians to make them believers or Christians, but was given after they became such. These two quotations prove beyond question, that the Holy Spirit is not given to make people Christians.
But still the question is unanswered, for what is the Holy Spirit given? I think I am safe in saying that he was given, first, to advocate the cause of Christ, as an advocate. Jesus Christ advocated his own cause on earth, and before going away he said he would send the Spirit, or Advocate, and that he would testify of him. (John xv. 26).
And in spreading the Christian religion through the instrumentality of the…
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The apostles, the Holy Spirit was seen to testify—to bear witness concerning Jesus Christ, in the numerous miracles performed for the establishing of the truth of what was taught. Hence, it is said, the gospel was preached with the Holy Spirit sent down from heaven. 1st Peter i. 12. And again the gospel was preached in demonstration of the Spirit and of the power. 1st Cor. ii. 4. Much could be said in proof that the Holy Spirit was an advocate of Christ’s cause, but the above testimonies I deem sufficient.
But he was given, not only as an advocate, but as a comforter of Christians in whom he was to dwell, and through whom he was to manifest forth his power. Hence, said Christ to his apostles, “And I will pray the Father, and he will give you another Comforter, that he may abide with you forever.” John xiv. 16. And again he says, “I will not leave you comfortless.” John xiv. 18.
From these references, it is clear that the Holy Spirit was given and designed to be a comforter of God’s people, as well as an advocate of his cause on earth. Hence we read of the early Christians rejoicing in spirit—being filled with the Spirit, and being temples for the indwelling of the Spirit, etc. And it is every Christian’s high vocation now to walk after the spirit, and not after the flesh. And the fruits of the spirit and of the flesh are stated in contrast, Gal. v. 19-24, which portion of scripture aids us in ascertaining who has the spirit and who has it not.
In the second place, I will proceed to show to whom God gives the Holy Spirit. Many have supposed from the statement of Luke xi. 13, that whoever will ask God for the Holy Spirit will receive it, and that it is the duty of all to ask for it. But our Saviour, himself, forever settles the matter as to who may receive the spirit. He says distinctly that “The world cannot receive the spirit, because it seeth him not, neither knoweth him.” John xiv. 17. If the world cannot receive the spirit, these of the world cannot—and indeed, we understand by the term World, those that are of the world.
But, says one, Stephen’s murderers were charged with resisting the Holy Spirit, which they could not have done unless they were in possession of the spirit. But we cannot so understand the passage. Stephen was under the influence of the spirit, and his words were dictated by the spirit, and his murderers, in resisting his word, resisted the Holy Spirit. It is said, Acts v. 32, that God gives the Holy Spirit to those who obey Jesus Christ, and unless it can be shown that all obey Jesus Christ, it cannot be shown that all receive the spirit.
The heart being purified by…
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Faith that works by love, there is made a temple fit for the indwelling of the Holy Spirit, but until the heart is purified, the Holy Spirit cannot be received. It is therefore certain that they, and they only, who obey Jesus Christ receive the Holy Spirit.
When Does God Give the Holy Spirit?
This question is easily answered, and has been anticipated in the above remarks, for if God gives the Holy Spirit upon the condition of obedience to Jesus Christ, He must give it as soon as obedience is rendered. But what obedience is required? The performance of which He has promised to give the Spirit?
We have an answer to this question in the reply made to the question asked by the three thousand on the day of Pentecost. They asked, “What must we do?” The reply was “Repent and be baptized, every one of you in the name of the Lord Jesus for the remission of your sins, and you shall receive the gift of the Holy Ghost.” (Acts ii. 38)
The one making this reply was acting under a commission which commanded him to go into all the world, and disciple every nation, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit. To be baptized then, is the command which must be obeyed, in order to the reception of the Spirit. It was not until our Savior was baptized that He was anointed with the Holy Spirit. He received the Spirit so soon as He was raised from the water, an example showing us that we are to receive the Holy Spirit in the same way.
Believing, repenting, and being baptized, we become sons of God—are in Christ Jesus; and because we are sons, God sends forth the Spirit of His Son into our hearts, crying Abba, Father.
Dear brethren, let us walk after the Spirit, and not after the flesh, ever exhibiting in our lives the fruits of the Spirit. In doing of which may God bless and aid us continually, upholding us by His Holy Spirit.
A. W. O.
Four Mile Branch, Barnwell Dist., S.C.
McLEAINSVILLE, Oct. 6th, 1859
Bro. Fanning:—A meeting closed this day at Roan’s Creek, Carroll County, with twenty-four additions by immersion. The interest continued to last. More could have been done if the meeting had been prolonged. The laborers were Bros. McGinn, Bantam, Cook, and the writer.
Yours in love,
JAS. A. CARTER.
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THE CROSS OF CHRIST
“For the preaching of the cross is to them that perish, foolishness; but unto us who are saved, it is the power of God.”
1st Cor. i. 18.
In order to a correct understanding of this epistle, it is necessary to know something of the history of the Corinthians, at the time in which it was written.
After the political glory of Greece had departed, this elegant and refined people being no longer prompted to exercise their military talents, devoted themselves to the study of their poets and philosophers; conspicuous among whom were Plato, Aristotle, and Epicurus. From the philosophies of Plato and Aristotle, they thought to learn the attributes of the chief duty—to look through philosophy up to God.
Also from these philosophers, they drank at the fountain of the abstruse metaphysical systems of the present day. The diversity of these philosophers afforded ample room for the intellectual strife. From Aristotle, the father of rhetoric and logic, they borrowed their weapons of warfare and entered eagerly into the combat.
Each public place in Greece became the theatre of sophistical tournaments. And to acquire a fame in the art of disputation, became the theme of Grecian felicity. It is to this that Paul refers in verse 20: “Where is the disputer of this world? hath not God made foolish (by his gospel) the wisdom (philosophy) of this world.”
Verse 21: “The world by wisdom knew not God.” These Grecians thought to discern the attributes of God through their philosophy; even as thousands of Christians in every age, from that day to this, have endeavored to discern the things of God, by interpreting scripture through the vain, lumbrous philosophies of Plato and Aristotle.
For ages, during the proscription of Romanism, no other medium was allowed. Even now the systems of the sectarian world are supported by these remnants under different guises; and attempts will be unceasing to inoculate the Christian system with this insidious poison.
Paul, after showing them that all true wisdom is developed by God through inspiration—by the teachings of the apostles and prophets, says, chap. ii. verse 14, “But the natural man (mere philosopher) receiveth not the things of the Spirit, for they are foolishness unto him; neither can he know them (while led by philosophy) for they are spiritually discerned.”
We have an example of the correctness of the above, in Acts xvii. 18, where we find certain philosophers, of the Epicureans and Stoics, refusing to receive the things of the Spirit, and…
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Calling Paul a babbler. The gospel was evidently foolish to them.
Chap. iii. verse 1
“And I, brethren, could not speak unto you as unto spiritual,” &c.
These brethren had remaining in them still the leaven of their former philosophy. They had not received enough of Paul’s teaching to be called spiritual. We see from the next two verses that the spirit of disputation engendered by their diverse philosophies had followed them and fomented diversions in the church. They had split up into factions, and sided with favorite teachers. But Paul, through great tenderness toward them, forbears to name these teachers publicly; but transfers these things in a figure to himself and Apollos.
Now we will commence with verse 10, and notice Paul’s admonition to these teachers.
After showing that he had laid the foundation, which is Jesus Christ, he says, “Now if any man build upon this foundation, gold, silver, precious stones, wood, stubble, every man’s works shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s works of what sort it is.”
Verse 11
The Corinthians were not concerned in the fire at the destruction of Jerusalem, and no man will be saved by fire at the end of the world. Therefore we will see if Paul does not refer to temptations, trials, and persecutions as fire. We will see then that Paul warns those who had divided the church, that those whom they had converted to their speculations would be as wood, hay, and stubble in the fire of persecutions and trials which would beset them on every hand.
While the teachers themselves, who were the workmanship of Paul, might come back to the solid foundation, and be confirmed by the very fire that would consume those whom they had converted through their humanisms.
Who does not know that thousands of wavering Christians have been confirmed by persecutions, who from being cowards, suddenly became heroes when called upon to suffer for Christ. And it was only in this way that these builders were to be saved by fire.
In conclusion, those who are built up through human speculations in “great revivals,” are wood, hay, and stubble, and are generally consumed within the twelve months, so as to need reviving again at the next annual meeting. Are not also some Christian churches built up of such material? If so, is it because their teachers have left the sound words?
God’s word makes converts to God; man’s word makes converts to himself.
J. B. EUBANK
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PAPERS DEVOTED TO THE CHRISTIAN RELIGION
We rejoice in the belief that the papers and periodicals devoted to the kingdom of heaven amongst us have been the means of accomplishing a vast amount of good in the world. It is rarely, if ever the case, that one becomes familiar with the writings of the brethren that he is not drawn to Christ by the teachings of the Father (Jno. vi 44, 45). Our purpose at present is to call special attention to two of our weeklies.
- The “American Christian Review” is published and edited by Bro. B. Franklin, at Cincinnati, Ohio. In style of composition, Bro. Franklin is a plain earnest writer, and from the fact that he believes the Bible, he is forcible and successful in his efforts. He feels a deep concern for the cause, and as a consequence, his paper is exerting a powerful influence for good. We most cheerfully commend it to the brethren. To be sure, Bro. F. is slightly troubled with a little policy-ism in advocating work through unauthorized organizations, such as the S.C.M. Society, instead of the church alone, but so soon as our friends Northwest perfect their “Missionary Society,” and one can be got up Northeast, another Southeast, and another Southwest, there will be a grand blowing up of human fabrics, and we may not be troubled with any more of them. However, Brother Franklin pleads for the truth as it is written, and we wish the brethren to read his paper.
- The “Christian Union,” published at Louisville, Ky., and edited mainly by Bro. Dr. Theodore S. Bell, of the Louisville Medical College. Possibly, from the fact that the brethren who first undertook the management of the paper made the impression that there was a crying demand for such a journal as they intended to publish, it has met with strong opposition, and its success has not been at all equal to its merits. We are not sure that the effort to take Dr. Richardson on board as pilot to the new craft has been at all favorable to its gaining access to the brethren. But we are more than satisfied many have been mistaken as to the purposes of the Union; and we are free to say that no editor of a weekly amongst us has exhibited superior, if equal ability to Bro. Bell. True, some think his articles are too labored, prosy, and disjointed—perhaps there are faults in these directions—but Dr. Bell holds the correct view with reference to the purposes of the Saviour, particularly the mission of the church, and has done much to roll back the tide of “official” religion.
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DR. JOHN THOMAS AND HIS THEOLOGY AGAIN.
Some months past, we called attention to a visit of our friend, Dr. John Thomas to Tennessee, and stated, “That while the Doctor and his admirers boasted of ‘discoveries’ and ‘progress,’ we had not found one able to define the new acquisition, and if there is any person competent to define the position of the party, as different from the disciples of Christ, our columns are open for respectful statements.” Not long afterwards, a Mr. Hardin Oatman, of Llano county, Texas, sent us an elaborate article which we did not publish.
This article now appears in the “Herald of the Kingdom and Age to Come,” with the usual comments of Dr. Thomas, who takes the liberty of reading us a lesson on the subject of “Editorial politeness.” We make but one remark in reply to the Doctor, viz: That while we are free to admit some intensity of thought in his writings, his views have never manifested anything of a systematic or comprehensive character; and nothing in his manner has impressed us with the idea of a cultivated heart, or even the benefits of the ordinary refinements of genteel or Christian society.
Should our readers, however, desire a reason for not publishing Mr. Oatman’s expose of the new discoveries, we reply that had the production possessed the merit of respectability, it would have afforded us pleasure to let them see it. We earnestly desire to let all our friends have whatever may seem valuable in the system. That the reader may be satisfied we had good grounds for not publishing the document.
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we will give two or three brief extracts, as specimens of the taste and good sense of the party.
Mr. Oatmnn sets out thus: “To begin,” says he, “we boast only of our persecutions; for verily we are hated of all men.” We felt no ambition, if Mr. O. spoke the truth, of coming in contact with a people who “could boast only of persecutions.” We had heard of no persecutions, and knew that all such glorying was vain. For the charge of being “hated of all men,” there may be some adequate ground. The rudeness of all the advocates of the peculiar discoveries, we should consider quite sufficient to bring upon their devoted heads, if not hatred, at least the disrespect of all good men.
Secondly, Mr. O. gives a long history of Dr. Thomas, his notions relative to the re-immersion of such as were immersed in ignorance, in all of which there is not a truthful suggestion which all Christians do not believe. This part is interspersed with coarse talk about Bro. A. Campbell, and a people he is disposed to stigmatize Campbellites; and thirdly, closes the drama thus: “We believe that the scriptures teach that he who after hearing the gospel, believes the same, and is immersed in the name of the Father, Son, and Holy Spirit, for the remission of sins, receives the pardon of all past sins, and is introduced into the body of Christ.” We gravely ask, what truth is there in this which the despised Alexander Campbell has not taught for more than thirty years.
Yet they tell us of discoveries!
We have a plain proposition to make to Dr. Thomas, viz: If he will give us a brief statement of any discoveries beyond what the disciples do acknowledge and teach, couched in respectful language, we will gladly lay it before our readers. Will the Doctor reciprocate?
T. J. P.
EXTRAVAGANCE IN DRESS, TOBACCO, AND INTEMPERANCE
Bros. FANNING & LIPSCOMB: I have this morning spent some pleasant hours in perusing the Gospel Advocate. May you long be spared to wield the Christian armor in defense of the pure, unsophisticated teaching of Christ and his apostles. For just as certain as the Israelites drove out the Canaanites, Amalekites, Amorites, Hittites, etc., will the army that is now fighting with the sword of the spirit annihilate…
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late every ism, creed and speculation set on foot by mortal man. The weapons of our warfare are not carnal, but mighty through God, to the pulling down of strongholds, casting down of imaginations, and every high thing that exalteth itself against the knowledge of God; and bringing into captivity every thought to the obedience of Christ.
I am much pleased with the letter of sister H., and I beg permission to accept the language of your letter to Bro. Hall, “a little louder sister H. if you please.” It is my honest conviction that extravagance of dress is one of the besetting sins among the professors of Christianity of the nineteenth century. Our Saviour said, “Where your heart is, there will be your treasure also.” If one-tenth of the money that is spent for useless articles of dress by the sisters to gratify the lust of the flesh, and pride of the eye, and I rather hesitate, but I can hardly omit saying, and for tobacco and cigars by the brothers, (speak a little louder, sister H.,) were expended for preaching the gospel to the destitute, glorious would be the results. We might have bold and courageous preachers valiantly bearing the standard of Prince Emmanuel, holding forth to the nations: the undying truths—yea, the unsearchable riches of the gospel of our salvation.
When I visit the house of God, and consider the happy situation in which we are placed, the favorable circumstances that are thrown around us, and see the lavish expense on superfluous dress, and find how sparing are the contributions to the Lord’s treasury, I am deeply mortified. A question often arises in my mind, will the sin of Sodom be the sin of free and happy America? See the 49th and 50th verses of the 15th chapter of Ezekiel. We find that pride, fullness of bread, and abundance of idleness, were in her, and in her daughters. Neither did they strengthen the hand of the poor and needy, and they were haughty and committed abomination before me, and I took them out of the way as I saw good, saith the Lord. Jude i. 7, and 2nd Peter ii. 6, in speaking of this say they are made examples unto those that afterward should live ungodly.
Be not conformed to this world, says Paul, but be ye transformed by the renewing of your minds. Know ye not, says James, that the friendship of the world is enmity against God; whosoever, therefore, will be a friend of the world, is the enemy of God.
My sisters, we that have taken upon us the name of Christ, let us examine our hearts and see whether or not we are conforming to, and seeking the friendship of the world. Let us examine the evils that arise in the great extravagance of dress. Not only is it calculated, in
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It is in nature to alienate our minds from the straight and narrow path, but we are often deprived of our humble sister, in whose bosom burns the pure lamp of love more fervently and brighter than our own, of partaking the rich feasts of gospel. There is no fiction in this. But my sisters, such things ought not to be. Let us hear what an inspired writer has said.
If there come unto you a man with a gold ring in goodly apparel, and there cometh also a poor man in vile raiment, and ye have respect to him that weareth the gay clothing, and say unto him, “Sit thou here in a good place,” and say unto the poor, “Stand thou there, or sit here under my footstool,” are ye not then partial in yourselves, and become judges of evil thoughts?
Hearken, my beloved brethren, hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? (James ii. 2-5).
My dear sisters, you who are blessed with abundance of the goods of this life, when you go to lay out your money for useless articles of dress, toys, and trinkets, think of the desolate widow, and the still more wretched and unfortunate wife of the inebriate, who, with a sad and broken heart, trims the midnight lamp to support their helpless offspring.
Think, oh think, we beseech you, of the helpless orphans who have no kind parents to pour into their wounded bosoms the sweet balm of affection, or warn them from the alluring paths of vice and folly.
Remember the saying of the Savior:
“Inasmuch as ye have done it unto the least of these my brethren, ye have done it unto me.”
And, my dear sisters, if we cannot bear the idea of attending the house of worship unless arrayed in conformity to the world in all its amplitude of folly and fashion, for fear of the remarks of the vain and frivolous, let us remember the hour is swiftly approaching when we will have to stand before a greater congregation than mortals ever saw.
“Blessed are they that do his commandments, that they may have a right to the tree of life and enter through the gates into the city.”
Your sister in the faith,
SARAH M. HOLLEY.
P.S. We omitted, in the proper place, a remark we wished to make on the 16th verse of the 3rd chapter of Isaiah. Will the sisters please turn and read it?
S. M. H.
WILSONVILLE, Marshall county, Tenn.
THE GOSPEL ADVOCATE
MINUTES OF CO OPERATION MEETING
According to previous appointment, brethren from the various congregations in Middle Tennessee met with disciples of Christ in Murfreesboro, on Friday the 4th November. Bro. J. W. Hall was requested to act as Chairman of the meeting, and Bros. F. D. Craig and Wm. Lipscomb were chosen Secretaries. All the brethren from the congregations were invited to have their names enrolled, and participate in the proceedings of the meeting.
Brethren were present from the following congregations in Tennessee:
- From Philadelphia, Warren county – Bro. J. L. Sewell.
- From Franklin College – E. G. Sewell, T. Fanning, T. Goodall, and W. Lipscomb.
- From Rock Spring – John Hill, and N. W. Carter.
- From Lewisburg – Reedy Jones.
- From Lynnville – J. K. Speer.
- From Cripple Creek – Elihu Jones.
- From Mount Pisgah, Bedford county – Bros. J. M. Hoover, Robertson and Zibell.
- From Franklin – O. T. Craig.
- From Owen’s Station, Williamson county – J. C. Owen.
- From Salem, Franklin County – D. Lipscomb.
- From Spencer, Van Buren county – A. P. Seitz.
- From Congregations in Wilson county – C. W. Sewell.
- From Millersburg – B. G. and Stokely White.
- From Union, Rutherford county – E. R. Osborne.
- From Hartsville – Bro. Thomas Stalker.
The first day of the meeting was consumed in general discussion of the operations of the brethren in Tennessee, and a free interchange and expression of views on the subject of Cooperation; and it was agreed that the scriptures present the true order of church cooperation and leave no room for the devising of human plans and means for accomplishing the work of spreading the gospel among the nations of the earth.
A few brethren were disposed to doubt the fullness of the scripture in reference to this matter, and believed that there was room for the exercise of our worldly wisdom.
At the close of the meeting of the first day, one brother from each of the congregations represented, desiring to engage in a work of Cooperation, was appointed to consult and suggest the labor seemingly most practical and most deserving the attention of brethren present.
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At the meeting on the second day, these brethren reported that the work of evangelizing was deemed the labor at present demanding the immediate attention of the meeting, and brethren from the various congregations were requested to make known what congregations were ready to engage in the work of cooperation for the purpose of sending the gospel to those destitute, and what congregation had men who could be devoted to the work.
Reports from Congregations
- Bro. T. Fanning reported that the congregation at Franklin College was desirous of engaging in the work, and that there was in the congregation a teacher ready for the labor, to wit, Bro. E. G. Sewell.
- Bro. John Hill reported that the congregation at Rock Springs was anxious to cooperate in the good work.
- Bro. O. T. Craig reported that he was not authorized to say that the congregation at Franklin would cooperate with these congregations, but expressed a hope that it would when the matter was laid before it, which he promised to do.
- Bro. J. O. Owen, from Owen’s Station, reported the congregation ready to engage in the work.
- Bro. Elihu Jones reported the congregation at Cripple Creek as willing to cooperate.
- Bro. J. M. Hoover reported that the congregation at Mt. Pisgah was also willing to engage in the work.
- Bros. Hall and Morton, on behalf of the congregation at Murfreesboro, stated that it would cooperate in the work.
- Bro. E. R. Osborne, from Union, Rutherford County, believed that this congregation would cooperate.
- Bro. Stalker from the congregation at Hartsville stated that he was authorized by the congregation to say that it was ready for cooperation with the churches, and that it already had one evangelist devoted to the work.
- Bro. Stalker also believed that the congregation at Union, in Sumner County, would engage in the good work.
- Bro. B. G. White authorized the secretaries to say that the congregation at Millersburg would engage in the work.
- Bros. J. K. Speer, from Giles County, and C. W. Sewell, of Wilson County, expressed the hope that the congregations for which they were laboring would be disposed to unite with the brethren in any good work.
- Bro. J. L. Sewell, from the Mountain district, expressed the same hope.
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It was therefore agreed by the brethren, to commence the labor of cooperation with these churches, and with the evangelist suggested, Bro. Thomas Stalker, of the congregation at Hartsville, and E. G. Sewell, of the congregation at Franklin College; and it was further suggested that so soon as these brethren could arrange to do so, that they should, together, visit each of the churches which have agreed to enter into the work, with a view of setting in order the things that may be wanting.
It is earnestly hoped that other brethren might be sent forth into the field.
In reference to the mutual obligations and responsibilities of the churches and the evangelists, it was generally understood by the brethren that the evangelist was directly responsible for his conduct, to the congregation sending him out; and that it is the duty of this congregation to attend to all his wants, and those of his family, and make known to the seniors of the cooperating sister congregations what is needed for supplying his wants.
The brethren felt strongly assured that the plan of labor is the scriptural one, and that with the brethren ready for the field, there is the greatest confidence of success.
A meeting of the evangelists and elders of the different congregations was appointed to be held with the congregation at Ebenezer near Lavergne, on Saturday before the first Lord’s day in February, 1860; and the next general meeting of the Cooperation was appointed to be held with the congregation in Franklin, beginning on Wednesday before the first Lord’s day in May, 1860.
J. W. HALL, Chairman.
F. D. CRAIG, W. LIPSCOMB, Secretaries.
“THE TARES AND THE WHEAT.”
Bro. Fanning & Lipscomb: Every one seems to love a hobby. We scarcely read a periodical without finding some one mounted and in full speed. We see one mounted in our midst on the peculiarities springing from the parable of the tares of the field, as found in the Book of Matthew, xiii. 24-30. This parable is so construed as to mean the Christian Church; for, say some, the wheat are Christians.
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The tares are the wicked; both good and bad are mixed up together in the church, and the Saviour says, let them alone—let both grow together till the harvest, losing sight of the explanation to the parable as found in 37 and 38th verse of the same chapter, which says, he answered and said unto them, he that soweth the good seed, is the son of man—the field is the world, the good seed are the children of the kingdom, but the tares are the children of the wicked one.
Now I ask, if the tares of the field are not in the church? By what law or authority are they brought in the church? Who brought them in? What good will be accomplished if brought in and left there? Jesus says, “My kingdom (the church) is not of the world.” How, then, is it possible that one particle of worldly material can be brought in and become one of the component parts of this kingdom? Such an idea does seem to me to be entirely out of the question, from the fact that the Apostle Paul would contradict the Saviour, by saying to the church at Corinth, put away from among you that wicked person.
In another place he says “A heretic reject.” Again he says, “Deliver such a one to Satan.” These commands the Apostle Paul would never have given if the tares of the field were in the church.
Now to sum up the whole matter in reference to this parable, it is simply this: The Saviour would teach us that the kingdom (the church) is in the world, the children of the kingdom, or Christians are in the world, and at the same time are in the kingdom; and the children of the wicked one are in the world also, along by the side of the Christian or the children of the kingdom, opposing them at every turn—trying to smother them down; but the greatest puzzle is, the Saviour says “Let the tares alone, for you might pull up the wheat with them.” What does this mean? Why simply this: don’t pluck them out of the world and send them to unknown regions, for by so doing you deprive them and their posterity from becoming the children of the kingdom, and as a consequence, the Saviour says, “You might pull the wheat with them.”
Now this is all there is of it. In looking at the parable in this light there is no mystery about it.
There is another question. Are there no bad people in the church? If so, who are they? They are such, as the apostle says, that have made shipwreck of the faith.
Your brother in the Lord,
JEREMIAH RUTH
Grayville, Ill., Oct., 1859.
378
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CHURCH PLANTED AT THOMPSON’S STATION, WILLIAMSON COUNTY, TENN.
The few disciples in the neighborhood of Thompson’s Station have erected quite a neat little meeting house near the Depot, and on Lord’s day, November 20th, the beloved brothers and sisters—eighteen in number—having given themselves to the Lord, in obedience to His word, gave themselves to each other to watch over each other, and to keep the ordinances of the Lord’s house together. If each brother and sister shall act promptly and energetically, the cause will prosper.
It has been our good fortune to attend the organization of three promising congregations in this vicinity within a few months. In addition to the one above named, a church was formed, during the past Summer, at Owen’s Station, on the Tennessee and Alabama Railroad, and another on Sugg’s creek, Wilson county, in the immediate vicinity of the camp-ground, at which the Cumberland Presbyterian church was formed early in the present century. It is scarcely probable that the Cumberland cause is as prosperous in that section as it was the day of its birth. It lacks spiritual life and relies too much on animal heat for its success. But if the brothers and sisters of these three little organizations will study the word of God, meet regularly, and attend faithfully to all the Master’s requirements, we may anticipate great growth in grace, and the knowledge of the truth. The Lord bless these beloved disciples.
T. F.
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The fact that this journal has lived without the slightest effort on the part of the Editors or others, affords the strongest evidence that it is calculated to do good service in the Master’s cause. No monthly, save the Harbinger, we suppose, has so general a circulation, but we feel that we are yet doing but little. If our present readers will make proper efforts, we may anticipate a largely increased list of subscribers.
Remember, brethren, we send out no agents, but rely solely upon you to give the Gospel Advocate a circulation. We would be glad to furnish all preachers, who labor in word and doctrine, and the truly needy, with our paper without money and without price, but those who are able to pay, and who wish to read the work, must give us …
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Evidence of their desires by remitting the money. We want no accounts, and are satisfied, if the Advocate is wanted, the terms are made satisfactory.
Brethren, may we not accomplish much for the Savior’s cause, by distributing the paper much more extensively. We feel that it is not improper to say, that where the Advocate is carefully read, the churches are improving spiritually, and the brethren exhibit unparalleled confidence in the truth, as it is written. Let us strive for the unity of the spirit.
T. F.
VISIT TO GRAND PRAIRIE, CHEROKEE NATION
Christian Mission, O. N., Oct. 28, 1859.
Dear Brethren:—I have recently returned from an interesting preaching tour to Grand Prairie, Friday before the third Lord’s day in September, accompanied by James and Nannie. I left home on a long promised trip to Grand Prairie.
After travelling some thirty miles west, we spent the night with my old friend and neighbor, Judge Hicks. The Judge is about seventy years old, and has long been an acceptable member of the Moravian church. We conversed much in reference to the past, present and future condition of the Cherokees, politically and religiously. On Saturday we travelled some twenty-five miles west, and found ourselves in the rich valley of Grand River. We were gladly received and hospitably entertained by Z. W. Adair and family, who are relations and true friends. Having no appointment on Lord’s day, we rested till Monday, spending the time in social and religious conversation—reading, singing and prayer. Mr. Adair and several of his interesting family are members of the Methodist church.
Grand River heads in Kansas, and runs south through the richest of the Cherokee nation. It is nearly as large as the Cumberland, has large rich bottoms, and is settled by many of the more wealthy and intelligent citizens of the nation. On Monday we crossed the river and soon entered Grand Prairie; and certainly it is Grand Prairie, for it extends from Grand River on the east to the grand Rocky Mountains west. East of Grand River is a timbered country, interspersed with beautiful and rich prairies, averaging from…
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three to five miles in extent; but West of Grand river is one extended prairie, beautifully streaked and dotted however, with timber along the creeks and rivers, and with timbered hills and ridges at the head of the streams. A large portion of the prairie lands is rich, and will yield in abundance, the vast variety common to this latitude.
We traveled North, up the river, some twenty miles along the great Missouri and Texas road to Cabin creek, which heads in a beautiful timbered hill, near the Southern line of Kansas, and running about thirty miles southeast, empties into Grand river. The lands on both sides of this creek, bottom and prairie, are very rich. My son Benjamin is teaching school in the midst of a wealthy neighborhood near the mouth of Cabin Creek. We found him and family in feeble health, and was compelled, before we left, to weep with him and his wife over the death of their intelligent and interesting little Samuel. But we also rejoice when we reflected on that consoling declaration of the Son of God, “Of such is the kingdom of heaven.”
Arrangements for Preaching
Arrangements were soon made for preaching, and an appointment for Saturday and Sunday circulated through the neighborhood on both sides of the river. Seats were prepared at Spring Grove by Mr. J. L. Martin and others. Saturday we delivered a discourse on “Historic Christianity,” or the Christian religion as embodied and developed in the five historic books of the New Testament; and on Lord’s day we discoursed on the “Unity of the church,” and “The gift of the Holy Spirit under the reign of Messiah.” The congregation were attentive, and some seemed to be much interested.
We gave no invitation to make the good confession, intending to hold a second meeting.
Meeting in Denmark
I held a meeting embracing the fourth Lord’s day, in the neighborhood of Denmark, some twenty miles higher up the river, when Bro. Goodnight and Bro. Phillips have been preaching for some time, and have constituted a church of about fifty members. After spending a few days with the brethren at Denmark, I returned to Cabin Creek, and held a second meeting, embracing the first Lord’s day in October, assisted part of the time by brethren Goodnight and Phillips.
Mr. J. L. Martin and wife confessed and were baptized in the name of the Messiah for the remission of sins. They are intelligent, wealthy, and exercise an extensive influence over a large connection, and we hope will serve as the nucleus of a large church of Christ in Grand.
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Prairie
My son’s wife also was to have been baptized last Lord’s day.
The citizens of this central part of the nation are anxious to have a high school established in their midst, and think they can raise at least one thousand dollars to build a suitable house to serve as a school and meeting house. In view of which, myself, Benjamin, and Nannie, have agreed to establish and conduct a school at Spring Grove, on the Missouri and Texas road, three miles West of Grand river, and one mile East of Cabin creek, to be titled “Grand Prairie Institute.” But of this, more hereafter. My love to all.
Your brother in Christ,
J. J. TROTT
REPORT OF B. SWEENEY – EVANGELIST IN TEXAS
Bro. Fanning: I take pleasure in informing you, and the brethren in Texas, of the condition of religious affairs in the bounds of my labors—Madison, Walker, Houston, and Trinity counties.
About the first of the present year, the congregation at Midway requested me to devote my time to the work of an evangelist. Not being able to support my family by themselves, they called to their aid two sister congregations. After “lasting and prayer,” I was set apart to the work by the imposition of the hands of the seniors of the congregations, and I entered upon the work. I trust my labor in the Lord’s vineyard has not been in vain.
In the month of February, I had one addition in Madisonville where I planted a congregation about a year ago. The fourth Lord’s day in May, I immersed a prominent young gentleman and his wife, who had long known the truth in the lower part of Houston county. Fourth Lord’s day in June, I preached at Patterson Lake, and one young lady confessed the Lord. Including the first Lord’s day in July, I held a meeting at Mount Moriah, five miles West of Crockett, where there had once been a congregation planted. The brethren were much revived, and five aliens bowed in humble submission to the Lord.
Including the second Lord’s day in July, two sister congregations—one at Midway, Madison county, and the other on the east side of Trinity river in Houston county—held a camp meeting at Patterson’s Lake. Our venerable Bro. Robt. Randolph, who, like Simon of old, is ready…
THE GOSPEL ADVOCATE
To “depart in peace,” was there. His voice, though tremulous with age, and usually calm, would sometimes grow louder and louder until it seemed as if the remembrances of former days—the impudence of sectarianism and the daring presumption of those who would find new things, had called back the strength and vigor of manhood. Bro D. R. Wilson, one of a most logical mind, was there and did good service. These two, and myself, were the proclaimers. We preached the “word” only.
Twenty-one were added. Fourth Lord’s day in the same month, Bro. Roberts and myself preached at the same place, and had four additions. Fifth Sunday in July, I preached near Birdwell’s Still in Walker county, and had two additions—Mr. and Mrs. Burrel Perry, with whom Bro Fanning is acquainted. Bro. Perry had long known the truth. He was much rejoiced to know that he had been spared to obey it.
Including the first Lord’s day in August, Bro. Wilson, Roberts, and myself, held a meeting at Mount Moriah, and had five additions. Including the second and third Lord’s days in August, Bro. Roberts and myself preached at two points in Trinity county, fourteen bowed in obedience.
September 11th, I preached at Patterson’s Lake, and two were added. Including the third Lord’s day in September, Bro. Wilson and myself preached at Mount Moriah, and had several additions. The brethren at this meeting entered into an organization, and agreed to worship God the best they could.
Including the fourth Lord’s day in September, Bro. R. Randolph, Bro. Smith, and myself, preached the ancient Gospel in Madisonsville, and eighteen bowed to the truth. May the Lord bless all those who, in spite of the world, the flesh, the devil, and sectarianism, have taken up the line of march in obedience to the law of heaven’s King.
I have reported only such of my meetings as resulted in additions. I have labored all the time—sown much good seed, and prepared the work, I think, for a great ingathering. May the Lord help us to be faithful.
Your brother,
B. SWEENEY
Midway, Texas, Oct. 10th 1859.
BOOKS
We consider it our privilege and duty to call attention to various books published by the brethren. We have divers orders now on hand which we cannot supply, and as we wish the brethren to have all that may prove valuable, connected with religion, we state to our readers…
THE GOSPEL ADVOCATE
ers that Bro. H. S. Bosworth, of Cincinnati, Ohio, is a publisher of our works, and keeps on hand, perhaps, every thing written by Bro. Campbell, Bro. Scott, and the brethren generally. We wish to say to the brethren that they will find Bro. B. a prompt and obliging distributor of good books. In his catalogue will be found “The Christian Baptist,” a work unequalled amongst us; Campbell and Owen’s Debate, the most valuable book in or out of print, except the Bible, on the evidences of religion; A. Campbell’s debates with Walker, McCalla, and Rice; the Christian System, Christianity Restored, by J. D. Book, and other valuable productions of the same great mind. Also, “The Great Demonstration,” and other good works by Bro. Walter Scott; Bro. Isaac Erritt’s Debate with Tiffany, on Spiritualism; “The True Method of Searching the Scriptures,” by T. F. Bro. Ben Franklin’s works, and most of the books written by the brethren. Our readers will please address their orders to Bro. Bosworth, in perfect confidence they will receive what they desire.
REPORTS OF EVANGELISTS
Bro. James Holmes, in company with Bros. Cook and Brown, recently conducted a meeting at Corinth, Miss., with ten additions. The parties exercised their usual industry to prevent the people from hearing. The dog in the manger could not eat the straw, and still he prevented the ox from eating it. The Pharisees would not go into the kingdom, and those that wished to enter they prevented.
Barnwell Dist., S. C., Nov. 15th, 1859.
Bro. Fanning: Our protracted meeting with only four accessions to the church, three by the confession and baptism, and one from the Baptist. The brethren were much refreshed, and an excellent impression was made generally. Bros. Hook and N. W. Smith were with us, the former seven days and the latter all the time, and preached with their accustomed zeal and ability. And I trust seed was sown, the fruit of which will be gathered many days hence. I also hope something was accomplished toward bringing about a union with many good Baptists and our brethren, as many attended and seemed pleased with what they heard taught, and not a few so expressed themselves.
Yours in love,
A. W. OWEN
THE GOSPEL ADVOCATE
Palo Alto, Miss., Nov. 14th, 1859.
Bro. Fanning & Lipscomb:
In August last I visited the congregation at Middleton, Carroll county, Miss., and preached six days, the result of which was five accessions to the congregation at that place, all of whom were young persons except one gentleman who united with us from the Baptist. At the close of the meeting I was joined by Bro. Ussery. We then visited the congregation in the vicinity of Coila, in the same county. I labored four days, and left the meeting in the hands of Bro. Ussery, who continued several days, and closed with ten additions. I have just received a letter from Bro. Ussery containing the following cheering news:
“Since I last wrote you, I have been to Town Creek, Pontotoc co., Miss., and held a meeting in company with Bro. J. Randolph. We had two accessions to the good cause. From there to Gum Town, on the Mobile and Ohio Railroad, at which place we had not a single member. There I labored alone, baptized twenty-one, and organized a church. Went to Frankfort, Franklin county, Ala., baptized three. Thence to Strong Point, Lauderdale county, preached nine days, and baptized six. Thence to this place, Smithville, Miss., and baptized Col. Dowda a few hours ago. To the Lord be all the praise.”
May heaven bless you both, and make you a blessing to many.
In faith, hope and love,
D. F. Manire.
OBITUARIES
Bro. John F. Cannelinson was born in Coffee county, Ten., in 1837, removed to Mississippi in 1859, and entered the kingdom of Christ the 1st Lord’s day in May, and died 25th of Sept., the present year. His parents feel deeply the loss of so beloved a son; but they weep not without hope. He said to a sister before he died, “I have put on the armor for a life-time service.” He died in the faith and hope of the gospel. May his relations and friends be ready to meet him.
D. M. P.
Brother Dickey, of Mississippi, died Sept. 5, 1859, and Bro. Greer sent an obituary, which was sent to the office for publication, but by some means it has got out of place. We sincerely sympathize, particularly with our young brother’s deeply afflicted mother.
T. F.