GOSPEL ADVOCATE
T. FANNING AND W. LIPSCOMB, Editors
VOL. III
NASHVILLE, FEBRUARY, 1857
NO. 2
METAPHYSICAL DISCUSSIONS.—No. 5
We have endeavored to set forth in plain terms, the chief speculative systems of our times, but we have not attempted a discussion of the merits of any one of them. Neither do we regard a critical examination of any theory necessary for our present purpose. We are frank, however, to state, that we have had, and still have, two prominent objects in view, viz:
- We have desired to show that speculative systems may be reduced to a few very simple ideas; and,
- We have been anxious to give our readers confidence to look all false systems fully in the face.
We take this occasion also to remark, that no man can think correctly on any subject, unless he has a correct standard of thought. If there is no standard of truth, then there can be no discussion of any question. All systems are either true or false, as men may fancy conclusions. The fact is, that in matters of religion it is quite remarkable, that nine-tenths of the people of the age have no supposition that there is any infallible rule of right. The general supposition is, that all religious systems amount to about the same thing, and hence in the language of modern infidelity, “As to the now of religion it makes no difference.” The Egyptians who worshipped bulls, cats, almost all the brute creation, were as devoted in the sight of Heaven as the most devoted disciples of the Lord Jesus Christ. Such, to say the least, is a most brutal idea of religion.
As we intend this essay as a sort of summing up of systems of speculation, our readers will bear with us for repeating in order the most important theories. This course will leave the whole subject fresh in the mind.
THE GOSPEL ADVOCATE
- Philosophers of almost every grade, and religious theorists generally, agree in maintaining the doctrine of deriving all knowledge of God and things divine, from the external world. This is called the a posteriori argument; or the argument from effect to cause, taking for granted that all men, unenlightened as well as the enlightened, would conclude that the world and all its parts are results and not causes. This is the doctrine in all the philosophical books; it is found in every Sunday school under the name of natural religion, and it is preached from Protestant pulpits generally. There are, we believe, a few individuals in the respective denominations who doubt its truth. Without any hesitation, we pronounce the doctrine of Natural theology, in all its shapes and bearings, false, deceitful and subversive of the Christian religion. We admit the translators of King James’ version of the Scriptures believed the doctrine and really endeavored to warp and twist the Bible into its favor. But admitting they did so, they only involved the sacred writers in contradictions and many injurious absurdities. Paul says: “The world by wisdom knew not God. It pleased God by the foolishness of preaching to save them that believe.” Again he says, there are certain persons “without hope and without God in the world.” With these declarations before us, we see not how any one can prove by the Bible, or otherwise, that nature is a teacher of heavenly things, without involving the authors of the Bible in very gross contradictions. We would, however, knowing the strong predilections of some of our able writers on this doctrine, respectfully invite them to give a single scriptural or other argument in favor of its truth. This is the proper way to get at the truth. Our columns are open to all communications of merit becoming the subject. At another time we may be inclined to examine the doctrine of nature’s revelations on its own merits. Suffice it for our present purpose to say, that if true, supernatural revelations, as represented in the Bible, are unworthy of our confidence, and every one is left as the lower animals to follow whatever impulses nature and the circumstances in which we live may prompt.
- The doctrine a priori, from cause to effect, or which says, we possess in our constitution either the elements of all spiritual truth, or the natural power to originate knowledge, heavenly and divine, has been maintained in most of the speculative systems from the Hindoo Vedas to modern Spiritualism. It is by no means difficult to state it, and a child can comprehend it quite as well as the profoundest thinker. The forms, however, in which it is expressed are without number, but it must be borne in mind the idea is one.
THE GOSPEL ADVOCATE
The Hindoo spoke of Brahm, who filled all things, and constitutes the better parts of our inward being; the Chinese advocated the same doctrine in a different form; Socrates pleaded for an inward demon, which was a part of himself to guide him; Plato’s doctrine of ideas being one with the Divinity amounted to the same thing; Leibnitz’s theory of nature’s within, capable of forming ideas, and Descartes’ notion of infallible thinking varied not from Newman’s “direct knowing,” and our “higher law doctrine,” in the United States differ but in name.
It is somewhat remarkable, that this doctrine prevails in all the schools and colleges of the land, or if there are exceptions; (save L. O.,) we know not of them. They all use the books which advocate the intuitive divine knowledge of feeling, which is above the understanding. Some call it, the “inner light of the conscience, that enlightens every one that comes into the world;” some, as before intimated, “the higher law of our nature,” and others again, clamor loudly for something they call “pure reason,” which draws conclusions infallibly correct, without the help or external aid. But who does not see that there is nothing new in these forms of expression.
But worst of all, this is the doctrine of the pulpit and the religious press generally. Even at Princeton a work has recently been published on “theology,” which if it does not flatly contradict the Germans who are the reputed authors of the doctrine in modern times, must maintain the theory of natural ability of determining moral questions without assistance.
We regret most seriously to notice a very strong tendency even amongst the disciples of Christ, who profess to take the Bible alone as their only standard, to adopt the doctrine of inward spiritual ability to grasp the truth, without help from God or man. We were much surprised in reading the August number of the Millennial Harbinger, to notice an address by one W. J. Russell, of Missouri, who on graduating delivered one of the most infidel productions we have seen. We had hoped to see a rebuke from Brother Campbell, but none has reached us.
To give the reader some idea of the production, we will notice a few expressions:
- “The manifesting power is the Spirit!”
- “We rely, as the foundation of all our knowing, on these infinite manifestations within us.”
- “Mingled with our thoughts and manifesting a part of them, are inspirations of the infinite mind.”
- “Spirit, either our own or that of God, acting within us is the only cause of the effect which we call intelligence.”
- “Genius is God’s message to the world.”
- “High instincts before which our mortal frame doth tremble.”
- “We are forced to find the evidence of God in the soul.”
- “It leads the worshiper.”
THE GOSPEL ADVOCATE
“Into the temple of his God—into the soul.”
“The voice of the heart is the voice of God.”
“We shall not wait for time and place to worship, but adore always and everywhere, for the universe and every atom of it is the utterance of God.”
With this vain, pompous, empty, and pantheistic style, many of our readers are quite familiar. They well recollect the deceit and very mean apostasy of the Ferguson family. Such jargon is quite a sufficiency to set our face against all such impertinence, and if our brethren will continue to encourage such writers and preachers, we have ample cause to fear much evil.
Universalists and modern Spiritualists, in addition to the above swelling style, speak grandiloquently of “nature’s laws,” and frequently of their inflexible character. It is indeed strange that after all the boast of spirits and people making revelations, the adepts of the craft admit that the spirits and appearances are intended for the grosser beings of earth; but say they, when we can perfectly abstract ourselves from the world, we can hold direct converse, through the inner man, with God, or the soul of the world. Descartes remained most of his time in bed, in order to free himself from the world, and that his mind might act directly. Swedenborg adopted a like view, and it is said that Andrew Jackson Davis, the chief soothsayer of the times, is now preparing divers works for publication without media, by direct intercourse with the god within, the soul, “the temple of God,” in the words of our infidel young hero of Missouri.
But this is not the worst; the papers say the notorious “Ned Buntlin,” who was hung in Nashville for seduction and murder, but saved by cutting the rope just before his little divinity left these mortal shores, is a convert to the a priori to the direct spiritualism of the soul, and is making singular developments. God evidently did not select money thieves or slaves of the flesh as media of his divine communications; and the very fact that many renegades of this age and country possess wisdom above what is written in the Bible renders the subject of direct knowledge from within very doubtful.
We state in much confidence that the two theories, viz: Knowledge from the external world, and knowledge from our supposed inward spiritual nature, in our judgment comprehend all the professed philosophical systems of the world. There is, however, another view of the subject to which we think it proper to call attention.
3d. From the year 325 to the present day, most professed Christians
THE GOSPEL ADVOCATE
37
Brethren have regarded it their privilege and duty to assemble together in order to philosophize as to the meaning of the Bible, to decree the best articles of faith, to adopt the best constitutions and by-laws for religious cooperation; to regulate schools and publications, to select agents, and determine all questions for the members of the church.
It is admitted that these ecumenical councils were not known in the first, second, or third century; they began their operations in the fourth, and it can scarcely be doubted that they have caused all the differences in religion to this hour. Some forty or fifty years ago, a number of good men, in various parts of the United States, concluded that they could reject all the discoveries and improvements made by these councils, and fall back on the original constitution and by-laws of the church of Christ with great safety. The effort proved successful beyond all calculations, and a letter religious impression has been made upon the world by it than has been witnessed since the apostasy under Constantine the Great.
It may be in place to suggest that recently many, apparently good brethren, have been disposed to philosophize as to the best cooperation systems, the best mode of educating and paying preachers, and indeed, the best mode of doing all that is to be performed by religionists. We offer no argument against this course of things. The brethren in due time will examine all the “departures and bearings” of the speculative. We merely state that the course is quite a humiliating admission, that we have no creed, no church government, no organization or church cooperation in the Bible, and we are left to concoct such rules of action as may best suit our taste. But we show unto you a more excellent way.
4th. Man in his origin was frail—liable to temptation—he sinned—was driven from the garden of delights, and has been a wanderer, a trembler (as was said of Cain), and a speculator ever since. In no age have the sons and daughters of earth been capable of directing their way. By following their impulses—the flesh—instead of taking wholesome advice from the Heavenly Father, they brought down the flood, and all the sufferings of earth have been in consequence of sin.
At no time have the wisest manifested capability to originate a single moral idea, or principle of government. In the fullness of time, God sent forth his Son, born under the law, to redeem all men who could or can be saved by moral means. Through his Son has the Father communicated his will to a lost world. This will is POWERFUL, better adapted to our wants than any interpretation of it.
The Church
THE GOSPEL ADVOCATE
is the pillar and support of the truth, and as it is impossible for any human being to speculate correctly, or learn anything above what is written, all that remains for us to do, in order to obtain eternal life, is to cease from man whose breath and whose divinity is in his nostrils, and believe implicitly what is written, in the words of the Spirit and not in the words of man. This course will bring all the candid to the unity of the faith in the bonds of peace; will enable individuals and churches to co-operate for good throughout the world, and will save us from vast labor in endeavoring to construct systems of belief, and of co-operation in the churches, and by it we may learn what training the Father requires to make us good and useful.
T. F.
“YE CANNOT SERVE GOD AND MAMMON.”
The age in which we live is essentially a time-serving, mammon-loving age. The value of every acquisition, of every avocation of life, is estimated in dollars and cents. When the youth plants his foot upon twenty-one, the threshold of his manhood, and surveys the wild field of busy, bustling life spread out before him, the question of most moment to him, in general, is, “In what channels shall I direct my energies in order to become rich?” The answer to this vital question frequently determines his destiny for time and eternity. How solemn the thought, that the decision of a moment may tell upon the destiny of the deathless spirit, when earth and time, and the things thereof shall have been buried in the oblivion of the long past!
“Ye cannot serve God and Mammon,” said the Great Teacher; yet how many are in practice endeavoring every day to reconcile the service of the two! How many professed followers of Christ, who expect to stand acquitted before the Tribunal of the High Court of Heaven, are striving with more earnest devotion after “the meat that perishes,” than “for that meat which endures unto everlasting life; taxing all their energies, both of body and mind, in concocting and executing new plans by which they may get more of the dear filthy lucre.” The religion of such is a mere Sunday, church-going religion, and a very selfish concern at that. Their Christian arithmetic is substantially the same as the arithmetic of their business life—Addition, Interest, Loss and Gain. The object of their true devotion in this world; but in as much as they are assured that they must ere long journey to an unknown country, whither they cannot carry the good things of earth; and in as much as they have been taught to believe…
THE GOSPEL ADVOCATE
39
That their condition in the future world, without an interest in the Christian salvation, will be most lamentable indeed, they deem it expedient to take a sufficiency of stock in heavenly treasure to save their souls in eternity. This makes religion a mere matter of trade and speculation—an insurance, bought with a price, to secure its beneficiaries against the fire of hell.
The besetting sin of the age, particularly in our own country where golden harvests may be reaped from so many fields, is inordinate love of the world. Among the various churches, we hear often the complaint of deadness, coldness, want of spirituality. Their vital energies become so completely frozen up that it requires a whole camp meeting, with repeated doses of sermons, as red hot as if indicted with a pen of flame in Tartarus itself to unfreeze them. This condition of things frequently gives rise to the cry for “preachers, preachers, send us preachers or we die!” How oft is it said, “We have had no preaching for some time, and therefore the cause is languishing!” as if the life of the church was dependent upon electricity, generated by the friction of perpetual sermonizing!
This lukewarmness, this indifference is a practical illustration of the truth spoken by the Master, “Ye cannot serve God and mammon.” We become worldly-minded. We serve mammon, with earnest zeal, six days in the week, and as a necessary consequence are ill-prepared to serve God on the seventh. The service of the one we perform with alacrity and pleasure, our hearts being enlisted therein with true devotion; that of the other with reluctance, as a grievous task—a matter of duty, considered merely as such. Thus our worship, instead of being a heartfelt, soul-full anthem of praise to the God of the universe, becomes a mere matter of form and lifeless, spiritless ceremony.
How strange the delusion, when persons persuade themselves that such constitute the worship of God! Far better would it be, both in time and eternity, to make no pretensions to Christianity; for this poor, niggardly life-service cannot but be an abomination in the sight of God. To serve him acceptably the heart’s purest, warmest, best affections must be enlisted in his cause. It was never intended that the service of God should be a sort of drudgery, performed against our inclinations; and the very fact of one’s regarding the performance of his Christian duties as a perpetual cross to be borne is evidence that the religion of Jesus has not exerted its wonted influences upon his heart. It is true that the requirements of Christianity are often diametrically opposed to our inclinations—to the instincts of the flesh; but “pure and unde…
THE GOSPEL ADVOCATE
“Filed religion” is competent to subdue the rebellious heart that comes under its influences, and to bring all the discordant elements of our rude, untutored nature to sweet subjection to its heavenly rule. The heart without Christian culture is like the rude stone in its native home. When first taken from the mountain quarry, it opposes to the chisel rough surfaces and angularities; but these soon yield to the chisel strokes of the skillful artisan, and the uncouth, unsightly ashlar becomes a polished, comely, educated stone. So the influences of Christianity were intended to “block off” the rude projections of our stubborn human nature, and to polish, educate and build up, as “lively stones,” in the Spiritual Temple of God.
While it is true, therefore, that our acts should not always be the result of our feelings and inclinations, it is equally true that proper feelings and holy, heavenly aspirations will be the result of our acts when performed in accordance with the will of God. When we pray with a fervent spirit in the congregation, or in the silent grove under the dome of Nature’s broad temple, realizing that we are in the presence of the great God, we cannot but be benefitted by our service. But if, on the other hand, we pray, like the Pharisees, to be heard of men, our prayer, however eloquent in diction, will be an abomination before heaven, and we cannot but be made worse by our service.
So when we sing, if our song is the fervent offering of a grateful heart to the “Father of mercies,” we will be made stronger and better and happier by our service. But if, on the contrary, our music is more in concert, intended to produce an operatic effect upon the ears of men, however finely it may be executed, it will be discord in the ears of him who is pleased only with the melody of the heart; and we cannot but be injured by the hypocritical performance.
If then we would enjoy true spiritual blessings; if we would attain that preparation of heart indispensable to fit us for the society of God, and of angels, and of the hosts of pure and exalted spirits, who have escaped the pollutions of earth and “washed their robes and made them white in the blood of the Lamb;” we must carry our religion into the practical concerns of our everyday life. Our lives should be so permeated with the Spirit of Christ, that while we are “not slothful in business,” we may ever be “fervent in spirit, serving the Lord.” A community of Christians so living will never have cause to complain of a want of spirituality or of preachers. But if, on the contrary, they are devoted heart and soul to the service of mammon, the preaching of a Paul, of an Apollos, would utterly fail to keep them alive.
F. M. CARMACK
THE GOSPEL ADVOCATE
THE PROCLAMATION OF THE WORD
Preaching the gospel is literally proclaiming that word which the apostles declared to the world, beginning at Jerusalem. It is the appointed means of Heaven for the conversion of men. It pleased God by the foolishness of preaching to save them that believe. Paul declares the gospel to be the power of God unto salvation. Consequently, there is no power unto salvation but the word which the apostles preached.
To advocate the idea that there is any other power able to save but the truth—the word of God—evidently betrays a disbelief of the gospel. None are saved by it, but those who believe it and obey it. That which is not effected by the word is not of God. Those who are heirs of salvation, and attribute the change of their minds and lives to any other power but the gospel of Christ, virtually refuse to give God the honor of that change.
When the Savior prayed for all them that should believe on him through the word of the apostles (which he afterwards commissioned them to go and publish abroad), he manifested no recognition of any other influence through which men would believe on him, but that gospel which they preached.
Let us hear Paul in reference to preaching the word:
“Though we, or an angel from heaven, preach any other gospel unto you than that which we (the apostles) have preached unto you, let him be accursed.”
Nothing but that gospel which the apostles proclaimed to the people must be preached. Nothing foreign, nothing speculative can be included, nor nothing therein given can be omitted with impunity. Nothing gathered from the prolific fountains of human philosophy, nothing borrowed from the glittering stores of worldly wisdom can add to the power or wisdom displayed in the word of revelation. Nothing but its own inherent truth, its own intrinsic power can reclaim the sinner from his lost estate and bring him home to God.
Jesus said to his apostles when giving the commission,
“Go into all the world and preach the gospel to every creature; he that believes and is baptized shall be saved; he that believes not shall be damned.”
None can obtain salvation but through the belief of the gospel as proclaimed by the apostles. Therefore, if the word must be believed just as recorded, how indisputably needful that it should be preached with the same undeviating adherence to the language given by the Holy Spirit to the apostles. They that believe it not cannot be saved. If it is not understood it cannot be believed. Hence we see that salvation is dependent upon a full and literal apprehension of the whole gospel truth. The Savior gave the…
THE GOSPEL ADVOCATE
The apostles promise that the Spirit should guide them into all truth. From this, it is evident that there was nothing more to be revealed; all direct communication by the Spirit was completed. Furthermore, it is evident that the whole truth, all that the Spirit taught through the apostles, is indispensable to salvation.
The word is the power of God. Hence the great propriety of the injunction: preach the word. Our Savior prayed that all those who should believe on him through the word or gospel, preached by the apostles, might be one as he and his Father are one. Their oneness in faith, in repentance and obedience unto life; their oneness in doctrine and practical usages; their oneness in hope, inspired by the promises of the gospel to the obedient, was referred to by the Savior as a living and perpetual evidence to the world through all ages that he was the Messiah sent of God.
The truth, the word of God, is uniform in its effect. All that receive its illumination and come under its benign, saving influence are of one heart and one mind. They are all baptized by the same spirit through the word into one body—are all built upon the apostles and prophets, Jesus Christ being the chief cornerstone.
The disciples of Jesus are manifestly known by their adherence to the gospel of the Savior’s kingdom. Why then are not all who profess Christianity united? Why so many opposing sects and diverse parties? Perversion of the word has produced them. The word of life has been handled deceitfully. Many hearts have been shielded from the power of the truth. Human reason, bold and vainly confident in its own efficiency, has arrogantly assumed the liberty of interpreting, defining, and philosophizing on the word of revelation, by false inferential deduction, and behold now the fruit of their labors are seen in the countless number of conflicting theories and discordant systems that distract the religious world, dishonor God, deceive souls, and hinder the success of the gospel.
The apostles had as much right and authority to reject the teaching of the Spirit by inspiration and substitute their own imaginary views and fancied theories, and preach them to the people, as men have now to depart from the teaching of the Spirit, given to us through the apostles, and substitute anything different from that which Peter, Philip, Ananias, and Paul—with the rest of the apostles—declared to the world.
They who do not preach the word with full confidence—with all confidence in its power—are destitute of any and every degree of authorized confidence in God’s power to save. Such would do well to meditate upon Paul’s denunciation against those who pervert the word, the power of God, and hinder men from coming to a knowledge of the truth.
THE GOSPEL ADVOCATE
0 that men would read the word and learn the truth, for the sake of truth, and preach the gospel, the whole gospel and nothing else, and teach with a view only to honor God and instruct the wandering how to find a home in heaven.
J. M. SELPH
Madison, Tenn., Dec. 15, 1856.
“THE AMERICAN CHRISTIAN MISSIONARY SOCIETY” AT CINCINNATI, OHIO
It is, perhaps, known to all our readers, that the brethren at their annual meeting in Cincinnati, in October, 1836, “Resolved” to blot from existence the American Christian Bible Society, and the American Christian Publication Society, and to concentrate all their means in “The American Missionary Society, and the American Bible Union.” The papers of the brethren, we believe, have generally given evidence of hearty support, and we have before us a very affectionate appeal from Brother C. L. Loos, to give the enterprise our support. In the circumstance we feel not at liberty to remain silent.
We most cordially approve of the efforts to revise the Holy Scriptures, and we feel confident that it is through missionary operations alone the perishing of earth must be saved, if saved at all. Why then, we are asked, should we not establish missionary societies in every section of the country, for the purpose of saving sinners? In answering this question it will be proper to show the ground we must occupy.
We regard the Church of Christ as the only divinely authorized Bible, Missionary and Temperance Society on earth; and furthermore, we believe that it is in and by means of the church the world is to be converted, and Christians are to labor for the Lord. We can see no difficulty in churches cooperating in any and every good work as the churches of Jesus Christ did in “choosing a brother to travel,” and in sending messengers of the churches. (2 Cor. viii, 19-23).
Our brethren may tell us, all they mean is the cooperation of the churches and members. But we ask, if it would not be better to speak of great works being conducted by the churches. Brother Loos speaks of “the Missionary Society standing alone amongst us to concentrate the liberality of the brotherhood.” He says it should “not be a weak, partial institution, but a strong, national one,” “for the conversion of the world.” In all the efforts to do the service of the Lord through human institutions, it has seemed to us that the church is degraded, and rendered indeed useless. If the missionary society is to convert the…
THE GOSPEL ADVOCATE
The world, as Brother Loos intimates, and to concentrate the benevolence of the brethren, and send the “Barclay Family to Palestine, and soon establish other missions,” it occurs to us that the church has proved worthless, she has waned old, and is ready to vanish away.
While on this point, it will be respectful to Brother J. R. Howard to suggest that the scheme he presented, on the 370 page of the last volume of the Advocate, indicates as much wisdom as any human plan we have noticed.
Recommendations
He recommends:
- “District Co-operations.”
- These to form “State Associations;”
- These to constitute a grand “Convention.”
“Not like the disreputable one,” says he, “that met at Cincinnati some years since.” He advises the machinery to be got up somewhat on the plan of the Methodist Conference—”to make a set of rules to govern the members—to establish a ‘Book Concern’—take charge of our colleges, and send out general agents for the collection of funds.”
Brother Howard’s plan is on a grander scale than any we have seen, but should we have to do all this, we think it would be better to be silent as to the church, and to save time and expense, we might take passage with our Methodist friends, or in some other modern craft, which has all the machinery which the brethren are endeavoring to construct actively—at work.
But we desire at present to offer no argument against the expedients of our brethren, and we assure Bros. Loos, Howard, Milligan and all of our beloved brethren, that we desire to keep them company, and should we find that we can exert a better influence through “central unions,” missionary societies, modern secret societies, district, State and general conference associations, than through the Church of Christ, we will exert all our powers to build up and strengthen such associations as we may deem better adapted to the wants of society than the Church of the Lord.
Till then, we must prefer the church to direct our labor.
T. F.
“HUMAN ORGANIZATIONS.”
REPLY TO W. G. ROULHAC
Lexington, KY., Dec. 24, 1856.
Bro. G. W. Roulhac:—After my respects and Christian regards, allow me to say, that I have this moment read your address, through the “Gospel Advocate,” headed “Human Organizations versus the Church of Christ,” in reply to a note from me to an unknown correspondent in the October number, specially in reference to the following…
THE GOSPEL ADVOCATE
Page 45
Assertion: “We move in Kentucky with a steady step towards a hierarchy as unscriptural as that of Rome or England, and the preachers who seek to make themselves the church, appear to think all is well. It seems that some are endeavoring to degrade the church into an auxiliary to the more than foolish societies of our age and country!”
This quotation contains the sentiment to which I directed my reply, and your reply has by no means changed my position. The proof you now furnish, Brother R, appears mainly in the following question:
Question: “Is the State Meeting of Kentucky, with its articles numbered from one to eleven in its constitution, of Divine or human appointment?”
I freely answer, that it was of human origin of course. Yet by this admission I by no means admit your reasoning to be that of divinity, or that you can claim to be justified in your assertion. The assertion which you make is not necessarily founded upon the facts of the case, but upon your opinion of the facts.
I deny that the State Meeting organization or work does in the least infringe upon any of the rights or the privileges of the churches of Christ; and I also deny that it is any more the work or movement of the preachers than the churches to which they belong.
All Christians can but admit, that it is the imperative duty of the church to convert the world, and that what one congregation ought to do outside of her immediate influence, in order to accomplish such a work, two, three or one hundred may unite, both in means, talent and labor to accomplish. Brother R. will not, I think, deny this. This, then, is all that our State Meeting has attempted. It possesses no ecclesiastical judicial power over any human being in or out of the church. Its only object is to receive the voluntary contributions of the churches sent to it by their own messengers, and direct the same according to their wishes.
It is purely a missionary society, yet you charge that “That society have labored to degrade the church into its auxiliary.”
But you are also somewhat excited about my attempting to educate some persons for the ministry. Let me say, my brother, that all that is anticipated is simply to furnish to such persons of known reputation for piety and talent, who desire to spend their lives in the work (but owing to their poverty are unable to do so), the means necessary to a good literary education. As to theology, they learn that from the Holy Oracles and the church of God.
Would you think that when six congregations agree to contribute the means for such a purpose, and then appoint a committee of one…
THE GOSPEL ADVOCATE
from each congregation to direct those means to that end, that they would degrade themselves by so doing? I can scarcely think that of brother R.
As to brother Burnett’s discourse, it was distinctly understood when voted for publication that the State Meeting did not either approbate or disapprobate it, but simply give it for what it was worth. For myself I was opposed to its publication, caring that some persons would regard it as authoritative.
May the Lord aid us in a becoming spirit to bear with each other, and jointly cooperate in the work of saving a world which lieth in sin, is my prayer.
Yours as ever,
G. W. EISLEY.
For the Gospel Advocate.
DESULTORY REFLECTIONS
JANUARY 14, 1857.
Another year has passed away, and been numbered with those “beyond the flood.” And could the record it would present of the actions of men be written out, how various would it be! While many pages would appear in “characters of living light,” the deeds and doings of the good, and righteous and holy, how many and how far would exceed the dark and the bloody pages of human crime, and suffering and wickedness! Alas for man that it is so; and good for him that the last are redeemed by the first from the fate of Sodom and Gomorrah, and the final conflagration; or how many hundreds of millions would be hurled unprepared to give their final account before the bar of God—a bar from which there can be no appeal, and the decisions of which will remain unversed through eternity!
Our Savior while on earth told his apostles they were “the salt of the earth”—that which should preserve it—and the righteous are its salt now; and though not perhaps in the same sense exactly, yet were the world deprived of them all, it would soon come to an end! How few ever reflect upon this, in their opposition to the religion of Christ!
The year has passed away, and how many have passed away too, brief as it was! It is supposed, and with probable correctness, that at least one human being dies every second of time that passes. According to this about thirty-one and a half million human beings have died during the year 1856! What a vast number for one short year, whose eternal destiny is now fixed and unalterable! “As the tree falls, so shall it lie.” Many of these have gone to render their
THE GOSPEL ADVOCATE
Final Account
Final account with joy, on the great day when all will have to stand before the judgment-seat of Christ; but the great majority will appear with shame and sorrow, when their mountain heaps of unpardonable sins will rise up before them, and condemn them to an eternity of anguish, despair, and fiery punishment and indignation of God! But their awful fate is sealed, and sealed forever; for there will be no averting it, and no way of escape from it! In the language of the poet:
“There are no nets of pardon passed,
In the cold grave to which we hasten.”
The Passage of Time
How rapidly rolls away the stream of time! Since at the command of Joshua the Almighty stayed the sun in his fiery chariot, and caused the moon to pause in her silver car, time has been regularly, ceaselessly moving on and passing away—too slow for some, and for others too swift and rapidly. The poet spoke truthfully when he said:
“Time on whose never ceasing wing,
The varying moments flag or fly,
Whose tardy winter, fleeting spring;
But drags or drives us on to die.”
While it thus drives or drags us, it is bearing us all on to the common goal—the final resting place of all mankind—death and the grave! And were this all—did existence cease here—it would matter but little with man how he spent his life in this world, further than to prolong it as far as possible, except those who become tired of life, and hurry themselves out of the world, by cutting loose the thread of existence. But while time is thus carrying us onward to its end, it is also bearing us on equally rapidly to an never-ending existence beyond the tomb, where we shall “every man be rewarded according as his work has been” in this world.
The Span of Life
Brief as is the little span of life, the fate of man for this eternity of existence depends upon the manner in which he employs it. Short as it is, he has to form a character during it, that shall fit him for heaven, for the abodes of bliss; or, if he neglects it, he will leave the world with a character that will unfit him for heaven, and cause him to make his abode in hell, and share the punishment of the devil and his angels—the second death.
“Oh, what eternal horrors hang
Around that second death!”
Preparation for Eternity
Let the sinner then—the alien to the government of God—make preparation for death and eternity, by submitting to that government, and then so living as to secure eternal life; for he knows not but this may be his last year, and that he may be one of the many millions to whom it will prove the last! We would then say to him, to all,
“Prepare, oh man, to meet thy God.”
J. R. H.
THE GOSPEL ADVOCATE
CORRECTION
Our readers will remember that Brother F. M. Carmack, in the November number of the Advocate for 1856, suggested, in a most kind and respectful manner, the probable incorrectness of Brother J. Challen’s admission regarding the statement of “Mr. Graham, Dr. Alexander’s teacher.”
“He scouted the opinion,” said Brother Challen, “that in regeneration there is any physical operation on the soul itself, and held that by the influence of the Holy Spirit truth is presented in its true nature to the soul.” He adds: “This is the teaching of the disciples.”
Brother Carmack understood Brother Challen to hold the doctrine of the spirit’s presenting the truth directly to the mind. At the time we thought likely he might be mistaken, but we are candid in saying that Bro. Challen’s remark is by no means clear.
Again, Brother Carmack understood Brother Challen to agree with Dr. Alexander, in saying, that “The Spirit of God by an instantaneous touch, prepares the soul to apprehend the truth.” In reference to this point we are fully satisfied that Brother Carmack was mistaken, and we are glad, in justice to Brother Challen, to make the correction.
Brother Challen has written a lengthy reply, but should we publish it, we would be compelled to publish remarks from Brother Carmack, and we think there is no ground for a discussion. Therefore we hope this will be satisfactory to both parties.
- T. F.
REPORT OF THE KENTUCKY STATE CO-OPERATION
Brother Joseph Wassen, one of the directors in the Kentucky State Co-operation, requests us to say, that “During the last year’s co-operation, which closed October 1, 1856, Fourteen Hundred and three souls were added to the church of God through the efforts of evangelists employed by the board.”
- T. F.
THE GOSPEL ADVOCATE
We cannot be sufficiently thankful for the liberal patronage to our paper, and especially for the many flattering letters from the brethren. We are happy to have the good opinions of the brethren, whilst we are confident it is on account of our religious position, and not from any personal partiality. We think we can see, that by very slight exertion the circulation will become larger. We promise to do the best we can for the cause.
- T. F.
THE GOSPEL ADVOCATE
HOW IS THE NEW LIFE PROCURED AND ENJOYED?
BY A DEAF MUTE
It is admitted, that a person may succeed or fail in doing well according to the patient or diligent inquiry, or impatient or lazy dishonesty of the enlightened heart in which he receives the word. If he hears, receives or believes and keeps the living word in his heart, it becomes a seed which remains in him.
God is the author of natural and spiritual life. All natural seeds live by the Spirit or word of God; because God in the beginning of generation created, through Jesus Christ, all things by which all natural seeds live and still live. So, spiritual seeds live by the Spirit or word of God, because God, in the beginning of regeneration, created, through Jesus Christ, all things by which all spiritual seeds live. Creation or birth is in reference to natural things. So regeneration, regeneration or new birth is in reference to moral or spiritual things.
Life, seed. No life, no seed. Life is in the seed. Though the same life is in the natural or spiritual seed before and after birth; the birth changes the mode or habit of life. New life cannot be procured without the begetting change of the old habit of life, by the Spirit through the word. New life cannot be enjoyed without the new-born change of the old habit of life by the Spirit through water.
- The Spirit is introduced into the hearts of penitent believers by hearing and receiving the truth that they may be begotten of God, and by confession that Jesus is the Christ the Son of the living God.
- They are, on account of the evidence of their believing, in consequence of their confession, introduced or baptized into God’s kingdom by baptism in water, that they may be born of water and of the Spirit.
- By this birth of water and Spirit they enter into the kingdom of God and become the sons of God, that God may send his Son’s Spirit into their hearts, crying Abba Father.
- God sends his Son’s Spirit into their hearts, that the Spirit may bear witness with their spirit that they are the children of God according to the word provided, believed and obeyed.
- “And if children,” then heirs, heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
- “For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God.”
THE GOSPEL ADVOCATE
of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved by hope: but hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” etc. – Rom. 8.
Paul warns Christians by telling them, “To them who by patient continuance in well doing, seek for glory and honor and immortality, eternal life.”
P. H. NIELSON.
THE SUFFICIENCY OF THE CHURCH
Lincoln County, Ky., Dec. 26, 1856.
Bro. Fanning – Your paper is just such a one as, in my judgment, is most needed. There are so many things advocated by the brethren contrary to what is taught, that I am at a great loss sometimes to determine what is right. It appears to me that a foundation is laying by some of the brethren that may finally produce a division amongst us. Witness the efforts at Danville in forming a Constitution for the churches, or rather a creed. (A more successful effort has been made at Frankfort. T. F.)
Now I cannot help coming to the conclusion, that if one hundred brethren have the right to meet in convention and decree what they think is right and proper for a certain number of churches to do, another party can or may meet and form or decree what they may think right and proper for others to do. Hence there will be no end to such a course of action.
Now I think the Bible, and the Bible alone, is sufficient for the Disciples in everything. I do not care to be a better man than the Bible will make me, provided it is obeyed from the heart. Therefore I hope you will continue as you have been doing, to contend for the good old book. It requires much independence for man to discharge faithfully their duties and oppose things that appear popular. Our brethren have been much excited about organization, and there are many who would be little Popes if they could. I had thought that we had fully settled these things, and that the churches were the highest tribunal on earth, but suddenly a cry is heard from Kentucky and Michigan, that the Evangelists are to…
THE GOSPEL ADVOCATE
51
form a new order, and shall determine the duties of the churches. I understand you oppose such usurpations of power. If so, I trust you will still have the courage to go forth and do battle for the Bible. With the best wishes for your success in defending the Bible, I subscribe myself your brother in the faith.
JAMES R. WARREN.
REMARK. – We think it right for the Evangelists to have the general supervision of the churches; but our position is, that we have no scriptural right to employ foreign agencies, and unauthorized societies to do the work of the church.
T. F.
PREACHERS
BY ELDER ISAAC ERRET.
Several very excellent brethren have urged us to publish Brother Isaac Erret’s essays—which have appeared in most of the papers of the brethren—upon the subject of Ministers of the Gospel, their labor, sufferings, support, etc. We assure our brethren that with Brother Erret’s remarks, relative to the value of the labor of preachers, and, indeed, regarding many of their duties, we are much pleased, but we most seriously object to Brother Erret’s system, and, therefore, we cannot encourage the brethren to adopt his plans. With this suggestion we feel constrained to state, in much frankness, our chief objections.
- Brother Erret advocates the plan of the churches having regular “pastors;” or each church having its pastor as the denominations founded in the wisdom of men. We think we cannot be mistaken on this point, and should the disciples adopt this system in practice, we should regard it as exceedingly unfortunate. The Bishops of the congregations are all the pastors known in the New Testament.
- He fully supports the regular salary system.
- Brother Erret advocates the view of manufacturing preachers in regular “Theological Schools,” instead of training them in the church, and only school of Christ. Such teaching we regard as subversive of the New Economy, and, therefore, we can have no respect for it. We repeat, however, that we are pleased with many things said by Brother E., but this much we can conscientiously say of diverse Romish and Protestant works, while the systems advocated by them we deem derogatory to the Christian institution.
THE GOSPEL ADVOCATE
SMITH COUNTY, TENN., Sept. 13, 1856.
Dear Bros. Fanning & Lipscomb: I send you our minutes for publication in the Gospel Advocate.
The District Cooperation Meeting assembled at Red Hill on the 13th of September, 1856. Present, Brother Padget, delegate for the church of God at Wiley’s neighborhood, Brother Calahan, delegate for Woodville congregation; Brother J.D. Wright, delegate for the congregation at Creaghr’s Spring; Bros. Terry and Pendergrass, delegates for Union Church; Brother Piles delegate for Red Hill Church. Brother Knykendal was called to the chair, and Bro. J. D. Wright appointed Clerk.
The delegates came forward and reported each separate amount to employ Bro. E. Sturman as Evangelist for the next year.
| Congregation | Amount |
|---|---|
| Union Church | $61.50 |
| Creagle’s Spring | $61.00 |
| Red Hill | $70.50 |
| Wiley’s Neighborhood | $35.50 |
| Woodville | $54.00 |
| Sand Flat Church | $60.00 |
| Total | $348.50 |
It was then moved that a committee be appointed to determine the amount to be paid to Brother Sturman as Evangelist for the ensuing year.
Names of the committee: J.D. Wright, John Piles, John Padget, James Calahan, and Wm. Pendergrass.
September 15. – Committee reported. All agreed that Brother Sturman be allowed the sum of $500.00 for his services as Evangelist for the ensuing year, and that he, Bro. Sturman, be requested to open subscription, and keep open until the said sum of $500 be subscribed. It is further agreed, that if there can be more than the sum of $500 made up, that Brother Sturman receive all as his due for former services not yet compensated.
Resolved, That Brother Sturman take in two congregations not represented in this meeting, to assist in this district cooperation.
Resolved, That the next district cooperation meeting be held at Union Meeting House, at 4 o’clock, P.M., on Friday before the fourth Lord’s day in November, 1857.
Resolved, That the proceedings of this meeting be published in the Gospel Advocate.
It was moved that the minutes be approved.
J. D. WRIGHT, Clerk.
THE GOSPEL ADVOCATE
DEATH OF ELDER JOHN T. JOHNSON
Lexington, KY., Dec. 29, 1856.
At a regular meeting of the Board of Directors of the Kentucky State meeting, held on the above date, the death of Elder John T. Johnson was announced, and the following resolutions were unanimously adopted:
- Resolved, That the meeting have heard with deep regret and unfeigned sorrow of the death of our highly esteemed and much beloved brother, Elder John T. Johnson, lately one of our State Evangelists.
- Resolved, That this Board have especial reason to deplore the death of Brother Johnson, from the fact of his having been connected with us, more or less, since our organization, as one of our most efficient, laborious, and devoted evangelists; ready and willing to sacrifice ease and comfort that the gospel might be preached and sinners converted to God.
- Resolved, That in the life of Brother Johnson, from the time he put on the Lord Jesus Christ until the day he ceased from his labors, we have an example worthy of imitation, and to which all praise is due, especially in his cheerfully and promptly relinquishing his flattering prospects and growing influence as an American statesman for the cause of his Lord and Master, and that he might preach to perishing sinners salvation through the blood of the Lamb.
- Resolved, That in the death of Brother Johnson the cause of primitive Christianity and the Bible alone as the only divinely appointed rule of faith and practice, has lost one of its ablest, most fearless and devoted defenders.
- Resolved, That although we are called to mourn the loss of our well beloved brother in Christ, yet we sorrow not as those who have no hope, but rather rejoice in the consolation that he died as he lived, a soldier of the cross and faithful follower of the Lamb.
- Resolved, That the immediate relatives of our deceased brother be furnished with a copy of these resolutions and a tender of our condolence in this their sad bereavement, and that the Millennial Harbinger, the Christian Review, the Gospel Advocate and the Christian Age be requested to publish these resolutions.
OLIVER FARRER, Ch’n
JOSEPH WASSON, Secretary
THE GOSPEL ADVOCATE
OPEN AND CLOSE COMMUNION
It has been suggested to us that there are some, even preachers, amongst us, who imagine that it is not really necessary to enter the Lord’s kingdom in order to enjoy the honor of attending to the supper. This intimation must be exceedingly mortifying to all who love the truth of God. When we tell the men of the world, and such as stand near the kingdom, with the most ardent desire to enter it, to “examine themselves,” and then partake of the Lord’s Supper, we prostitute the church of Christ to worldly purposes. But it is worse than shameful for preachers of the gospel to impudently arrogate to themselves—as we have heard it done—the right to “invite” well-wishers to the table of the Redeemer.
Such men should be stopped, and if the brethren will support such preachers, the time will not be long till the church of Christ and the Christian religion will have no meaning.
But we for—
Dear Brethren, think of this matter, before you run into the latitudinarian, misnamed charity and human wisdom of the times.
T.F.
NOTICE OF BROTHER ELLEY’S ESSAY
Bro. Geo. W. Elley admits that the Kentucky State Co-operation is a human organization. It would be well for the brethren to decide the question as to the utility of such organizations to keep the church alive.
Can she perform her mission on earth without the aid of human legislation? Can the churches of Christ co-operate as churches without converting them into human establishments? This embraces all the controversies of the age. Settle this point and all sincere religionists will become one.
T.F.
SPECULATION
TEXAS, 1856.
Bro. Fanning: It seems to me that the Gospel Advocate, above all others, is the paper for the crisis. Many seem determined to have other authority besides the Bible, and different organizations from the church.
When I wrote on these subjects years ago in Kentucky, it may be seen in the Age and E. Reformer, I was blamed, but my position is yet true. We must return to the simplicity of the Gospel, or form ourselves into another “Protestant denomination.”
JAMES L. THORNBURY.
THE GOSPEL ADVOCATE
OBITUARIES
Seldom has it fallen to our lot to record a death in circumstances more trying.
Early in the month of December, 1856, from the partialities of the parents, we were invited to celebrate the rites of matrimony between sister Selena Campbell, daughter of Brother W. P. and Sister Susan Campbell, and Mr. Parks, of Franklin, Tennessee. We had known sister S. from childhood, always found her a fascinating girl, but at the wedding we thought we had seldom seen a woman possessing more charms. She and the choice of her heart, a most amiable young man, flattered themselves with perpetual joys. But, alas, our sister’s constitution was too frail for the excitement and exposure of the occasion. Afflictions fell heavily upon her, and in one week from the wedding sister Selena Parks was no more, for God had taken her.
We mourn not without hope. Seldom if ever have we witnessed deeper grief than was exhibited by the husband and parents. The Lord will remember his afflicted children who look to him.
T. F.
DEAR BROTHER FANNING: Our highly esteemed brother, Joseph Callehan, departed this life on the 14th of September, 1856, after an illness of eighteen months, at the residence of his mother-in-law, old sister Smith, in Barren county, Ky., where he received every kindness necessary. During his protracted illness he exhibited all that Christian patience and resignation that we have a right to expect in the close of a consistent Christian’s life. Having become a Christian at the age of eighteen years, and soon after engaged in preaching that gospel which had freed him from sin, he honored his profession by a pious life.
He leaves an amiable wife and two interesting children, a son and daughter, as well as many friends to mourn their loss; but we mourn not as those that have no hope.
At Home, Dec. 9, 1856.
JOHN N. MULKEY
We knew brother Callehan intimately from youth, and we can state with much confidence that, to the best of our recollection, we knew no brother more devoted to the cause of Christ. He never entered into wild theological speculations of the times, or into worldly speculations, but he kept steadily on the even tenor of his way, in examining the word of God, and teaching it to his fellow workers of earth for near a quarter of a century. Now he rests, with the fathers, from all his labors, and his deeds will follow him. Sister Callehan has our sincere sympathy.
T. F.
THE GOSPEL ADVOCATE
Brother Henry P. Dyer, of Panola County, Texas, writes, that “There are some thirty members in his county, but they are doing nothing.”
If Brother Dyer is not mistaken we will never hear of these thirty members again. Christians cannot live without active employment.
Brother David Hamilton, of Selma, Ala., writes under date of December 19th, “Brother Hooker has been with us, preached three times and had two accessions. This is a source of much joy to me. My wife, who was twenty years ago a pupil of Brother and Sister Fanning, and my nephew are the accessions.”
I rejoice with Brother Hamilton.
T. F.
OBITUARY
Bedford County, Tenn., Oct. 7th, 1856.
Died on the 6th of August, 1856, after an illness of twelve days, my mother Margaret C. Woodward, wife of Jerman Woodward, Elder of the church at Liberty, Marshall County, Tennessee. She was born on the 11th of January, 1804. Made public confession of her faith in the blessed Savior and was buried with him by baptism into his death, in June, 1839, since which time until the day of her death in the 53rd year of her age, she lived a consistent member of the Church, a confiding Christian and affectionate Mother. Although her sufferings were great, she bore them with fortitude, and died in the hope of a better world than this.
W. M. WOODWARD.
SCRAPS
God sent his Son into the world to proclaim peace to all who should hear and accept His offer. He came to encounter and overcome Satan—to offer up himself as a sacrifice—the just for the unjust—and to proclaim pardon not as if sin were a light thing in God’s sight, but as purchased by precious and innocent blood.
He came to “bind up the brokenhearted—to preach deliverance to the captives”—and promises to come unto them that should love Him, and make his abode in them by his Spirit, that they might follow the bright example He had set them, and thus to live in peace with God—to become the sons of God, and after death to enter into His eternal rest—the reward which they had not earned.
Good manners are a part of good morals.
THE GOSPEL ADVOCATE
TEXAS DEPARTMENT OF THE GOSPEL ADVOCATE
PATRIOTISM, MORALITY, PHILANTHROPY, PIETY
A patriot, from patria, is defined by Bishop Hall—”One whose ruling passion is the love of his country.” Patriotism is “love of one’s country.” So natural is this feeling, and so universal, that he who does not possess it is regarded as an unfeeling and unworthy wretch. The love of one’s father-country is akin to the love of his father.
And then it is cultivated more, perhaps, than even the love of father or mother in very many instances. The ancient poets sung about it, philosophers glorified it. Modern men of renown have placed it above everything, and the people have put them above themselves for their devotion to it. If they hate all other countries, slaughter and oppress millions of our fellow creatures in other countries, all is well—even with professed disciples of Christ! Nay, we honor those who murder and grind down the people of other countries in proportion as they succeed, and without much regard to the manner or means they employed!
How long has it been since it was a common cry throughout the land—”Our country, right or wrong?” Patriotism is regarded as the theme for awakening men’s passions, when all others have failed. Hence we hear often repeated, with a pathos truly stirring:
“Breathes there the man with soul so dead,
Who never to himself hath said,
‘This is my own, my native land!’
Whose heart hath ne’er within him burned,
As home his footsteps he hath turned,
From wandering on a foreign strand?”
Philanthropy is the love of man, whether in our native country or elsewhere; the love of man as man, because he is our fellow creature, made in the image of God, and destined to exist forever; because he belongs to the same family, has the same Father, and is our common equal and companion. Philanthropy is not bounded by geographical or political lines. It loves none for his country’s sake, but all for their own sake and for Christ’s sake. It delights to do good, therefore, to the foreigner on our own soil, or the citizens of the farthest and wildest land, equally as to our own countrymen. It is God-like, no respecter of persons.
THE GOSPEL ADVOCATE
Patriotism makes wars; philanthropy stops them, and binds up the broken hearted, sets the captive souls at liberty, gives them “beauty for ashes, the oil of joy for mourning, and the garment of praise for the spirit of heaviness.” What a contrast! Patriotism is aspiring, discontented, jealous, unable to enjoy the prosperity of other countries. Philanthropy is quiet and zealous in doing “good to all men as it has opportunity, especially to them who are of the household of faith.” Patriotism is of man; philanthropy is of God.
Morality
Morality relates to our actions and duties towards our fellow men. There is, recently, some controversy touching the extent of morality, but all allow that it refers to our intercourse with and duties to each other. If we include in it the manner in which we shall act towards each other, the particular form, etc., as laid down in the scriptures, both morality and philanthropy must reach as high as the Deity, because to the word of his grace.
But we do not always so understand; and it will, perhaps, be better to refer morality to our actions towards each other, and philanthropy to doing good to man as man, without particular reference to the manner or form. Not that this is indifferent. Far from it. But it may belong, more properly, to another department. Still, there can be neither morality nor philanthropy in defiance of or disregard to the Bible.
And it is only meant that it may be safer to go with the general understanding as to the meaning of these terms, which I believe reach to the actions only, and not to their manner or form. I would, however, have no controversy with anyone here; though it seems to me important that we should not differ with commonly received opinions without good and sufficient reasons.
Piety
Piety refers to our duties directly to God. It begins in and proceeds from the heart, and reaches far beyond all men—even to the Creator. As the greater, therefore, it includes the others—true patriotism, philanthropy, and morality; and since the holy Father has revealed to us his will so fully, piety includes the very manner and form in which we shall worship God, and do good to man, which, indeed, is a part of our duty to God, for no man can love God with all his heart, without loving his neighbor as himself.
No man can do his duty to God without doing his duty to man also, since God has made this a part of his duty to him. Thus, a man may be a very good patriot, according to the common understanding of that subject, and not be a philanthropist, not a moralist, and instead of piety, as profane as Satan can make him. And he may be a considerable philanthropist, and yet very immoral—even profane. It is even quite possible that one may be quite—
THE GOSPEL ADVOCATE
Page 59
Perhaps strictly moral—doing no violence to his neighbor or his goods, using no improper language, etc., and yet be far from pious. But he cannot be truly pious without doing his duty to his country and to his fellow man everywhere. And so, a man may be many things, without being a Christian; but the Christian, the noblest style of man, belongs to every good society, and is every good thing it is possible for him to be. Piety is Christianity in practice. The others are severally parts.
This is the whole without the possibility of an addition. How sublime, then, the Christian religion! How ennobling the place and station of the servants of the Most High! Temperance, according to its present general acceptation, is a single item—only one round in the ladder. Piety reaches to the topmost round and includes the whole.
The Christian is, therefore, temperate, moral, philanthropic, and truly patriotic. He is not dependent upon any form of humanism, nor could they, however they might entangle and embarrass him, add to his honor or his usefulness. He is a son of God, and his patrimony is eternal life. Made to be the companion and associate of the Almighty, and far nobler than the brightest sons of the morning, because in the image of God, he goes forth, the admiration of angels, to enjoy the fullness of the divine blessings! May we be so honorable, so happy, so victorious at the last, as to share with the humblest sons of God!
If it is a disgrace, then, not to be a patriot, what is it not to be philanthropic, not moral, not pious? Alas! what ideas we have of honor and disgrace! What would the angels think of a rebel against God in heaven? Would he not be utterly disgraced in their estimation? The Lord give us correct ideas of honor, disgrace, of duty, and of true interest!
C. K.
SLANDER AND SLANDERERS
Such great subjects as are not well understood should be fairly presented in our papers, and otherwise, on the Socratic principle, that practical utility—the good or evil resulting from a principle or a practice—should control our attention to it.
There is, I believe, a general agreement amongst most people both as to what slander is, and as to its sinfulness. Still, it may be well to have these fairly before us. Buck says: “Of all characters in society, a slanderer is the most odious, and the most likely to produce mischief.” The great Massillon says: “It is a devouring fire, which tarnishes whatever it touches.”
THE GOSPEL ADVOCATE
which exercises its fury on the good grain equally as on the chaff; which, wherever it passes, leaves only desolation and ruin; digs even into the bowels of the earth; turns into vile ashes what only a moment before had appeared to us so precious and brilliant.
It is a world, an assemblage of iniquity, a secret pride, which discovers to us the mote in our brother’s eye, but hides the beam which is in our own; a mean envy, which, hurt at the talents or prosperity of others, makes them the subject of its censure, and studies to dim the splendor of whatever outshines itself.
It is a restless evil, which disturbs society; spreads dissension through cities and countries; disunites the strictest friendships; it is the source of hatred and revenge; fills wherever it enters with disturbances and confusion; and everywhere is an enemy to peace, comfort, and Christian good breeding. And if such be the enormity of its sinfulness, should we not be careful to understand what is slander?
Dr. Barrow says:
“It is uttering false speech against our neighbor, to the prejudice of his fame, safety, welfare; and that out of malignity, vanity, rashness, ill-nature and bad design. The principal kinds of slander are these:
- Charging others with facts they are not guilty of.
- Affixing scandalous names and odious characters which they deserve not.
- Aspersing a man’s actions with foul names importing that they proceed from evil principles, or tend to bad ends, when it doth not, or cannot appear.
- Perverting a man’s words or acts disadvantageously by affected misconstruction.
- Partial or lame representation of men’s discourse or practice, suppressing some part of the truth, or concealing some circumstances which ought to be explained.
- Instilling sly suggestions which create prejudice in the hearers.
- Magnifying and aggravating the faults of others.
- Imputing to our neighbor’s practice, judgment, or profession, evil consequences which have no foundation in truth.”
Presuming that these statements will not be called in question, however much more might be said of the same character, we may proceed touching these as concerning fixed facts.
And may we not say, without enumerating them again, that sectarianism is habitually and everywhere guilty of almost, or quite, every one of the eight kinds of slander named?
Take the first and last. Does it not charge us with a multitude of facts we are not guilty of? And is it not equally manifest that it charges us with causing divisions, while we labor intently and mainly for union amongst all good people? How common, too, for it—or something else—to affix to us odious names—the name of a.
THE GOSPEL ADVOCATE
Page 61
Text:
mao, instead of the name of Christ, as a leader! Is there, can there be, any good design in this? Whose actions are “aspersed with foul names”—such as “clucking,” “sousing,” etc., instead of “mourning”? Who is guilty of perverting his neighbor’s “words or acts,” or of “partial or lame representations of his discourse?”
“Instilling sly suggestions” and “magnifying the faults of others,” seem to be common sins—slanders?—in which, often, the best part of society partake—perhaps, thoughtlessly, following the prevailing examples around them.
“Well, I will tell you, but you must not let it be known.” And somebody else is told in the same confidential manner, and somebody else, and somebody else again, and yet again others, by the first, the second, and the third, until if every one trusted with the secret is faithful to the trust; a very serious injury is inflicted upon the person talked about. “I would not injure the young man,” said one, “but I will tell you,” and yet by that single telling the young man’s present prospects are blasted, his usefulness much injured, and, perchance, his soul greatly endangered.
Now, if there was no actual necessity for the telling, the teller greatly sinned—very greatly—even if every word was true without the least exaggeration!
“Imagination is the Paphian shop,
Where feeble selfishness, like Vulcan, came,
Bids foul ideas, in their dark recess,
And hot hell (which kindleth the black fires),
With wanton art, those fatal arrows form,
Which blunder all thy time, health, wealth and fame.”
How often do we even tell our very imaginings, and without suspecting that our desires may be father to the thoughts we as wickedly as foolishly utter?
True, we may consult others about persons and things relating to ourselves and others; and when it is necessary, that we have their advice, and it can do no injury to others, we may mention persons and events.
But those who talk or write about others without a definite object—an object better than having something to talk or write about—are certainly sinners against the law of God—against others, and against themselves also: they are, at least, liable to be slanderers.
Of all the controversies amongst editors and others, how many are purely for truth’s sake, and entirely free from personalities, selfishness, and other works of the flesh? If we, by wit, retort, sarcasm, or otherwise, weaken our opponent’s arguments, is it for Christ’s sake, for his sake, for the sake of others, or for our own sake?
THE GOSPEL ADVOCATE
Possibly we may sometimes have slander in our hearts, and not utter it for no better reason than that which often hinders the murderer and rogue—fear of detection and punishment. Then man slanders before God, though society is, by this very fear, saved from its real effects.
C. K.
The propriety of the advance-pay system, and, perhaps, of a circular or extra I recently issued, calling for pay for the Christian Philanthropist, is manifest in abusive letters from those who, it appears, were not worthy of credit. By a sharp goad some are prompted to duty, while others are deeply mortified to find themselves classed with the unfaithful. “He that is unfaithful in the least” cannot be safely trusted with “the much.” I hope those of my friends who desire to read the Gospel Advocate will pay for it in advance. The Publishers are as worthy to be trusted as they are. I hope to make my department much more interesting another year, if the Lord will.
C. K.
CHURCH NEWS
Bro. J. S. Pendergrass writes, from Polk County, Mo., October 25th, that two meetings in his vicinity have just resulted in forty-five additions to the good cause. Laborers, brethren L. Satterfield, Wm. Grogg, Arbuckle, and Davis. One was a camp-meeting. Ah, these good, old-fashioned, plain, simple-styled camp-meetings, in thinly settled regions, are just the thing. They are not, perhaps, either practicable or desirable when the real Kentucky basket-meetings can be held; but there is certainly something peculiar in remaining together for four or ten days, with no further care for the things of time than to provide plain food—perhaps a sort of common table, and large common horse lot or pasture. Freed thus from the care of providing, to a large extent, of going and coming, etc., we can sit and talk, and read, and pray in real good old patriarchal or rather, perhaps, apostolical style.
Who would not like to shut out the world for awhile, and get close up to the Holy Father and each other, as we may in a camp-meeting? We have a few of these meetings in Texas. Can we not have more? I hear some of us are getting rather above them—like the poor man got above his anvil. But we can do without all such, and we have no use for it.
THE GOSPEL ADVOCATE
for the dashy, flirty, dressy, laughy, taylor and milliner-made gentlemen and ladies at such meetings, for our sake. I long to have my “spiritual strength renewed,” and would go a great way to attend one of these meetings.
C. K.
A letter from Palestine states, that Brother S. R. McCall had just concluded a course of twelve lectures, and that there were two additions.
Brother W. C. Wilhite writes from Savannah, Texas, November 24, 1856, that, “Bros. S. S. Williams, Z. P. Goodman and James M. Beard closed a meeting there a few days ago. Much good was done. We have preaching every Lord’s day, by brother Z. P. Goodman. The congregation at Old Union is of the right material. Brother, I am thinking that if the styles of the professors of the nineteenth century stuck as close to Heaven or the cause of the great Redeemer as their dimes do their pockets, there would be but few lost. He who tries to preach nowadays, if he is not rich, must have an untiring perseverance.
We are not of the world—we are chosen out of the world. We are the temple of the living God, in which the Spirit of God dwells. We are the lively stones that compose this heavenly building. Oh! may we not repine at the trials of earth. They will soon pass away and be known no more!! Thank you, brother, for these suggestions. We all need daily and earnest exhortation. He who does not feel his necessity is in the greater need. Christian exhortation will never grow old, nor will it often be out of place.
C. K.
Bro. J. R. McKENSEY, of Wardville, Johnson county, Texas, a worthy brother, as I judge, writes very urgently for a preacher. That would, no doubt, be a good field for one to occupy who can sustain himself; and it affords a good opportunity for the rich and liberal to send and sustain one. What golden opportunities for eternal riches! and how unspeakably unwise if we do not improve them!
Time things—riches, honors and pleasures; and eternal things—glory, honor and immortality! Who is the simpleton, the man who labors for these or for those?
C. K.
THE GOSPEL ADVOCATE
OBITUARY NOTICE
The following letter will remind many, as it does me, of scenes in the past full of interest, and of our common mortality. May it lift our expectations and affections to the better land! Father Randolph was one of the most lovely men I ever knew. His very memory mellows my feelings, and makes me more religious.
C. K.
MILL PORT, FAYETTE Co., ALA., Oct. 8, 1856.
ELDER C. KENDRICK:
Dear Brother, – My father, Elder Elisha Randolph, fell asleep in the Lord on the 23d nit. He lived and died a Christian. From my first recollection of him to the day of his death, his life was exemplary. It was his soul’s delight to live out the holy injunctions of the Lord. As a father, a companion, a citizen, a disciple, an elder of the church and a minister of the gospel, he lived for the Lord. He was 71 years old. No more of earth, he is at rest in the Lord.
L. D. RANDOLPH.
REMARK
When I was little more than twenty years old a congregation in West Tennessee desired to make me what they called an Elder. I told them nothing they could do could make me what that term imported. Though now over forty, I am rather a young man—at least not old. This is one of the errors of King James’ translation, the custom of the times, and the readiness of men to give and receive unscriptural names, have burdened the churches with. If it is desirable to add a prefix why not use Evangelist, or Ev.? I have shared liberally (perhaps undeservedly) in both literary and scientific honors or titles, but the highest office and most responsible station I ever occupied, or ever expect to occupy, is that of an evangelist. I feel more honored by it, and would strive harder to honor it.
But the term Elder is shared equally by the worthy and unworthy—women as well as men, and might be applied even to inferior things. It is, of itself, no honor to any person or thing. And to see almost beardless youths called Elders, simply because they are trying to be preachers, betrays something of the same feeling that gives “Reverend” to the clergy—or a want of thought or information on the subject.
If we desire to signify the fact that one we address is a bishop or overseer of a congregation, elder will not do it. But I mean to direct attention to the subject merely, not to complain, or to argue the case.
C. K.