THE GOSPEL ADVOCATE
T. FANNING AND W. LIPSCOMB, Editors.
VOL. V.
NASHVILLE, FEBRUARY, 1859.
NO. 2.
CHURCH OFFICERS, NO. 5.
DEACONS.
With the prevailing views of religion, it is scarcely possible to appreciate the labor of the deacon. The practice of ministering to the wants of the widow and orphan is regarded as less spiritual than finely spun theories. The lightest speculation and the wildest fancy are thought to be altogether spiritual, while dealing justly, loving mercy, and walking humbly before God are often considered as mere bodily exercises that profit but little. Nevertheless, there were deacons in earnest in ancient times, and we see no reason for concluding there will not be deacons again. A few brief statements touching the office will answer our present purpose.
- Deacons are the servants of the church, and the style ministers in the churches is appropriate. In the primitive churches, there were also deaconesses, as Phebe—the servant (Diakonos)—deaconess in Cenchrea: Rom. xvi. 1. The seven at Jerusalem, consecrated to the service of tables, are admitted by most students of the Bible as deacons; still, Philip, one of them, was found afterwards doing the work of an Evangelist. Both kinds of service, of course, he could not perform at the same time, but while it was necessary, he aided in attending to the daily wants of the poor—a work well calculated to qualify him for teaching the world, and after the dispersion, he labored as an Evangelist.
Paul to Timothy gives ample instructions in reference to deacons. In classing his directions concerning bishops, he said: “Likewise must…
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The deacons he grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of faith in a pure conscience. And let these also be first proved; then let them use the office of a deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well purchase to themselves a good degree and great boldness in the faith which is in Jesus Christ. (I. Tim. iii. 8-13.)
This very full statement enables us to notice additional features of the subject.
2. Who Consecrates Deacons?
The first deacons were set apart to the work by the Apostles. Paul in the second place, gave directions to Timothy, the evangelist, touching the whole qualification and work of deacons, and we conclude, without positive authority, that he laid his hands on them as well as on the elders.
3. The Labor of Deacons
Under our first head, we stated that a deacon, anciently, was one who gave himself to the ministering to the poor saints. But we wish to say there is even more than this required of him. Deacons were not to be “double-tongued,” or in other words, were to be competent to address others in regard to their labor. Amongst the disciples, Baptists and some others, judging from outward appearances, it would seem to be the deacon’s role to hand bread and wine to the disciples on Lord’s day.
To us it has always seemed unsuitable for clammy, old brethren to be sent through the congregation with bread and wine as waiters for the youths present. It is almost certain, at the institution of the supper, the disciples divided it amongst themselves, and upon the supposition, that the more the members honor the better will be their influence, we are disposed to think that the more who aid even in this little service, the better it will be for all. Let the brothers and sisters, according to their respective positions in the assemblies of the saints, help each other. Yet we do not see anything wrong in deacons passing the bread and wine, but others are not suitable for deacons.
4. Should the Deacons Give Their Time to the Work of Serving?
There is no purpose in separating brethren as deacons, unless there is labor requiring their time, or a portion of it at least. But for work…
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on the Lord’s day alone, there is no occasion to consecrate men or women.
5. Who are the Deacons that give themselves to the work to be supported?
We answer, out of the Lord’s treasury of which they, perhaps, are the proper persons to have charge. They and their families should have a comfortable living on earth, and great honor in heaven.
T. F.
CAUSES—DELINQUENCY IN THE CHURCHES
In some remarks, in the previous volume, touching the condition of the churches of the saints, we frankly admitted that most of them still fall far below the gospel standard, and somewhat to our surprise, Mr. Sands, editor of the Baptist paper at Richmond, and others, seized upon our admission as conclusive evidence that what he calls our plan, system, or organization, is not correct. This suggestion of our contemporary has led us to inquire more earnestly into the causes of our greatest delinquencies, and amongst them we conscientiously believe that the almost total depravity we have inherited from the sectarian parties, and particularly the Baptist sects, has been, and is the foundation of most of our church obliquities. Pres. Campbell never uttered a more appropriate truth than when he said “the scent long remains in the cask even after the elimination of the liquor.” The churches in Tennessee and elsewhere, have contained, and still contain many who grew up under the influence of philosophical denominations.
Though many of us feel that we have escaped from the walls of the corrupt city, some are still deeply intoxicated by the use of her wine, yet see sights, and feel marvelous things—delirium tremens—and the garments and persons of others are so smirched, singed, and torn, that their occupants can scarcely ever gather themselves up into modest, pious, humble, practical Christians.
To speak, if possible, without a figure, we wish to say that while many of us have, in profession, adopted the Bible alone as our creed, few, we fear, have been able to fully realize the meaning of the profession. We think it clear, that men may sincerely profess to believe a certain creed, and yet from habit, practically devote their energies to the promulgation of quite an opposite one. This seems to be fully exemplified by…
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The several Baptist parties. They tell us that they take the Bible as their only creed, when, in fact, there never was on earth a divinely authorized Baptist church. There is just as much authority in the sacred oracles for a Methodist or Campbellite as a Baptist church. The Bible authorized the Kingdom of God—this is the real gospel of all the congregations of Jesus Christ scattered abroad.
We think, indeed, that we see the evil leaven of party which corrupts and sickens many, almost unto death in the church of the disciples. We profess, for instance, to be “Lively stones,” “A Royal Priesthood,” able “to offer up spiritual sacrifices, acceptable, well-pleasing to God,” and yet, practically, many thus professing, are desirous of being as orthodox as Baptist, Methodist, Presbyterians, etc. Very few indeed realize that they are “kings and priests unto God” that they should be able to admonish one another, and by thus living that they may grow in grace and the knowledge of the truth. Many are unwilling to perform the service of God, preferring to “let” their worship at the lowest bidder, or prefer, at least, to give it into the hands of an hired pastor. This is the usually poison inherited from Rome and her kindred.
We sometimes almost conclude that it would have been well for the cause, if many, particularly preachers from the denominations, had never come among us. Few of them ever see or feel the power of truth, and many of them are more disposed to speculate than to practice the truth. Conversion from sectarianism should be the rough to entitle anyone to occupy a conspicuous place in the kingdom of heaven.
We repeat, with all proper respect, that we most sincerely believe the chief cause of our church deficiencies is seen in the mountain of superstition, and sectarian philosophy inherited from denominations that exist, either in the haughty city of Babylon or in their smoky, polluted suburbs.
We hope, therefore, that our Baptist friends, or others whom it may concern, will bear in mind that when we speak of delinquencies among ourselves, we do not attribute them to our creed, organization, or teaching, but more to the influence of corrupt bodies around us than to any other source. Many churches still see men as “trees walking,” “yearn for the flesh pots of sectarianism,” pray for an earthly leader, and will not enjoy the liberty of the gospel. The only living, healthy and prosperous churches on earth, are those…
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which perform all their own labor, and are growing rich by helping others. Will our brethren consider these things? Let us not, brethren, attempt to prove ourselves as orthodox as others, but strive to give a practical demonstration of the spirituality of the religion we profess.
T. F.
LITERARY
The semi-annual exercises of Franklin College closed January 21st, with much credit, both to Faculty and students. We are pleased to be able to say to the friends of the institution, that the patronage is encouraging, and the prospects are fair for the best success. The location is as favorable as could be desired, and the teachers are fully alive to their great work.
T. F.
FRANKLIN COLLEGE
We feel that it is due to ourselves, to the other members of the Faculty and to the friends of the institution, to say, that in conformity with an oft-repeated wish of many brethren, as well as ourselves, arrangements have been completed for changing the business department of Franklin College at the close of the present term. Most of the business, and a large portion of the details of the College, hitherto directed by the writer, will devolve upon others. Our purpose is to occupy a place still as a teacher, and the arrangement is intended to enable us to give more of our time to the public. Prof. W. Lipscomb and Prof. N. B. Smith, both graduates of the institution, both experienced and successful teachers, and both devoted to the cause of Christ, will assume the responsibility of the business relations. Of their eminent qualifications, we will speak more fully at another time. At present we can only say we feel that we have cause to rejoice at our success in finding brethren so well prepared to do all that could be desired in the management of a College. The selfish feature of one man among so much property, and assuming so great a responsibility as we have done, has long proved detrimental to the school, and consequently, we can but believe the new arrangement will prove a blessing to all concerned.
T. F.
THE GOSPEL ADVOCATE
The following we regard, upon the whole, as excellent.
T. F.
A PURE SPEECH
Bno. FANNING – The importance and necessity of a pure speech in religious matters is something that we set out with, and for which we have been contending, ever since the commencement of the current reformation; but there is sometimes danger in our contact with the sects, and our discussions and controversies with each other, of our departing from it. It has been well remarked, in reference to this matter, that if a term, or expression is not to be found in the Bible, the idea for which it stands, or which it is intended to represent, is not apt to be found there; and when we find preachers or writers using such unscriptural terms or expressions, it is generally an evidence that something is wrong, and should put us upon our guard.
The departure of people from the truth of the Bible into religious error has generally been attended with the loss of a pure or scriptural speech, and with the invention or adoption of new terms and phrases to represent the new ideas belonging to the error. We could give numerous instances and illustrations of this, but it will not be necessary, as they will, no doubt, suggest themselves to the mind of the reader.
The terms, “trinity,” “transubstantiation,” “consubstantiation,” “effectual calling,” “divine essence,” “historical faith,” “archbishop,” “presiding elder,” “ruling elder,” and a host of others, almost innumerable, are instances. It was because Michael Servetus would not use one of these unscriptural terms that he eventually lost his life at the stake! Robinson, in his “History of Baptism,” gives the following account:
“The most incorrigible of all Baptist heretics, Servetus, himself professed to believe what the scriptures affirm that Jesus is the Son of God; but his opponents would not suffer him to explain the text for himself, they would add one explanatory epithet, and that one word, consubstantial, began a fracas that ended in burning the good man to ashes. They said he was not a Christian, because he would not utter that word with approbation; but they never doubted their own Christianity for burning him at a stake.”
Suppose the emperor Constantine, when the celebrated Council of Nice took place, had commanded the bishops and others composing it, to confine themselves to biblical terms and expressions in their discussion, would the Athanasian creed have ever been born? Never! had that been the case, the Council would have ended where they began; and the sixty-seven days’ discussion would have ended in one.
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and all the angry and unchristian debates that followed, and the bloody persecutions that ensued from it, would have been forestalled. This, and many other instances since, show that when men get out of the lids of the Bible, and to using terms, expressions, etc., not to be found there, they launch out into an interminable sea of speculation, discussion and heresy, without compass or chart to guide them, where they are exposed to “every wind of doctrine,” and to be carried into the wildest absurdities and extravagances.
And whatever may be said of the doctrine of the Arians—and we pretend not to decide for or against it—they certainly acted very prudently in one respect, according to what Gibbon says about them. “The Arians,” says he, “soon perceived the danger of their situation, and prudently assumed these modest virtues, which, in the fury of civil and religious dissensions, are seldom practiced, or even praised, except by the weaker party. They recommended the exercise of Christian charity and moderation; urged the incomprehensible nature of the controversy; claimed the use of any terms or definitions which could be found in the Scriptures; and offered, by very liberal concessions, to satisfy their adversaries without renouncing the integrity of their own principles.” But how was it with their opponents?
“The victorious party received all their proposals with haughty suspicion, and anxiously sought for some irreconcilable mark of distinction, the rejection of which might involve the Arians in the guilt and consequences of heresy.” Do we not see the very same conduct now towards those who are for using Bible terms and phrases by their opponents?
Even Athanasius himself, the great champion of the opponents of Arius, confessed that he had been forced by his speculations on the Trinitarian doctrines into that wide sea of uncertainty and bewilderment of which we have spoken. Says Gibbon of him: “But the most sagacious of the Christian theologians, the great Athanasius himself, has candidly confessed that whenever he forced his understanding to meditate on the divinity of the Logos, his tedious and unavailing ruminations recoiled on themselves—that the more he thought, the less he comprehended; and the more he wrote, the less capable was he of expressing his thoughts.”
What a lesson have we taught us by these things, to avoid all these barren, mischievous, and bewildering speculations, and to confine ourselves to what we are taught in the revelations God has given us in the Bible, confining ourselves to its language, and expressing ourselves in Bible terms and phrases. In the language of the Apostle Paul: “Which things also…
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We speak, not in the words which man’s wisdom teacheth, but which the Holy Spirit teacheth—comparing spiritual things with spiritual. His admonitions to Timothy cannot be heeded too much by us:
“Preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering and doctrine.”
And he gives the reason:
“For the time will come when they will not endure sound doctrine, but after their own lusts shall heap to themselves teachers having itching ears; and they shall turn away their ears from the truth, and shall be turned into fables.”
That time has come long since and is now in our own day. And let us also notice well the language of Peter:
“If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion forever and ever.”
As to those things which God has not caused to be revealed, we have the language of the Lord to Moses:
“Secret things belong unto the Lord; but the things that are revealed, unto us and our children, to do all the words of the law.”
As of the law then, so of the gospel now in reference to us and our children.
As we are on the subject of a pure speech, and have made an allusion to the writings of the Old Testament, we will introduce the case of the Jews under the law, after their return from Babylon, as Paul says:
“All scripture given by inspiration of God is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works;”
and as the Jewish people were typical of the Christians, and the second temple, built after their return from their captivity in Babylon, was typical of the present Christian church, constituted and built up on the emerging of the people of God from spiritual Babylon.
It was predicted by Zephaniah (iii) that a pure speech would have to be restored to the Jews on their return:
“For then I will turn to the people a pure language, that they may all call upon the name of the Lord, to serve him with one consent.”
This shows that a pure speech was necessary to their writing, and it is just as necessary now to the union of Christians as it was then to unity among the Jews.
In the books of Ezra and Nehemiah, we have an account of the manner in which the impure language obtained among the Jews, and the measures adopted to rectify the evil. Nehemiah says (xiii. 24-25):
“In those days also saw I Jews that had married wives of Ashdod, of…”
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Ammon, and of Moab; and their children spake half in the speech of Ashdod, and could not speak in the Jews’ language, but according to the language of each people. This was regarded as such a grievous sin, a matter of such great importance, that Nehemiah said, “he contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, ye shall not give your daughters unto their sons, nor take their daughters to your sons, or for yourselves.” They then (Ezra x.) made a covenant with God, “to put away all the wives, and such as are born of them,” according to the counsel of Ezra, “and of those that tremble at the commandment of our God; and let it be done according to the law,” by which all such intermarriages were forbidden.
Now all these things “are our examples,” says Paul, that we should not “in as they did.” And if the Jews could thus sever the ties of nature for the sake of a pure speech and of rendering obedience to the commands and requisitions of the law, cannot we give up the much easier matter of using unscriptural terms and phrases, refrain from the practice, confine ourselves to the language of the Bible, and be content with its nomenclature?
To give some examples of unscriptural terms in use among our brethren; the term “pastor” is one evidently misapplied; when used in reference to a preacher, who is in the habit of preaching regularly or statedly at a place. He is called “the pastor of the church”—that is an expression borrowed from our sectarian neighbors; when he is, strictly and scripturally speaking, only an evangelist; and the bishops or elders are the real pastors, according to the scriptural acceptation of the term. It is true that the same man may sometimes act as both evangelist and bishop—he may preach and teach, in which case he should have a separate ordination to each office. Paul speaks of such when he says: “Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine—that is, who both preach the gospel and teach the tidings.”
There is frequently and improperly made use of the word “only,” as for instance, “faith is the only condition of the change of heart,” “repentance is the only condition of the change of life.” Baptism is the only condition of the change of state, etc. Now why not just say, that “by faith the heart is purified” (from the love of sin), etc. You will also sometimes hear it said by our brethren, in speaking of the atonement, that “Christ died in our stead,” an expression we nowhere find.
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used in the New Testament.
Why not say that “Christ died for our sins, according to the Scriptures?” “Victorious punishment” is also another expression equally unscriptural. I once heard a prominent proclaiming brother, west of the Tennessee river, call God “the eternal Father,” and perhaps Christ “the eternal Son”—expressions extremely improper and unscriptural, as the words father and son are terms implying a relationship that took place in time.
Now God himself is eternal, and the Word or Logos is eternal, but the Logos did not become the Son of God until the Word became flesh and dwelt among us.
The term “Christology,” and other similar ones, are examples in point. There are several other unscriptural expressions that we hear and have used by the brethren, in their praying, preaching and writing, which we cannot now call to mind; but these examples are sufficient for our purpose in this article, which is to advocate the use of a pure speech and to put our brethren on their guard against the use of the language of Asdod and Babylon.
Some of these expressions are used so much that they have almost become current, and form mean expressions and phrases.
Now the proper way to avoid all this, and to keep from running into an improper speech, is to confine ourselves to scriptural terms and expressions; and we can find plenty of these to convey our meaning, if we will make ourselves as well acquainted with the Bible as we ought to be, and will rest satisfied with its language. The use of these unscriptural terms and expressions is frequently an evidence of a departure from faith, and cannot be too closely watched, and zealously guarded against.
A man, for instance, adopts a sentiment or doctrine not to be found in the Bible, and he then has to hunt up a term or phrase to express it, as he cannot find one there. And when he once gets a start, and launches his little boat out upon the wide sea of speculation, there is no telling when or where he will stop or land, if he ever lands at all!
With our own brethren when they thus depart from “the faith once delivered to the Saints,” it is something remarkable that the first step they make is generally into Universalism, then into Spiritualism; and then into almost every other ism, into which the deserter can go!
There was an important injunction laid upon the Jews by Moses, or by the Lord through Moses, not to take from, or add to his word. After enjoining upon them “to hearken unto the statutes and unto the judgments, which he taught them, for to do them,” with the blessing, “that ye may live and go in and possess the land,” etc. He says to…
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“Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command you.”
And at the close of the book of Revelation, we find a similar injunction, in reference to that prophecy, with a most awful punishment pronounced upon the man who should be guilty of adding to, or taking from that book. After a similar injunction, in the form of a blessing, to do the commandments of God: “Blessed are they that do his commandments, that they may have a right to the tree of life, and may enter in through the gates into the city.”
He says: “For I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the prophecy of this book, God shall take away his part out of the book of life, and out of the city, and from the things that are written in this book.”
Now the principle holds in reference to all the writings of the New Testament—in reference to the things God has enjoined upon those who become the disciples of Christ—just as much as in reference to that book of prophecy; and the sin of adding to, or taking from these, is just as great; and the punishment will be as awful and heavy.
And in doing this, it is not necessary to take from or add to the language, to constitute the offense; but to do either of these in reference to the sentiments taught, is equally as culpable. Of this character is the doctrine, that “we are justified by faith only,” which is positively contradicted by James—that God has to be reconciled to sinners, equally at war with what we taught on the subject—the quotation we sometimes hear and read, “he that believeth shall be saved, but he that believeth not shall be damned,” where the word of God is “diminished” or “taken from,” and a number of other cases.
To such an extent had the Jewish sect carried this adding and diminishing, in the time of Christ, that they had “made void” the law and commandments of God “by their traditions,” and finally brought down the vengeance of heaven upon their devoted heads! And to such an extent have the Christian sects of our own day carried that, that they have equally made void the gospel and Christian system by their traditions, and will eventually bring down the vengeance of God and Christ upon their devoted heads.
(See Rev. xix.) But enough on this subject. We hope that the brethren will profit by these truths and pray the favor, mercy, and peace of God the Father, and of the Lord Jesus Christ be with them.
This is my earnest prayer.
EVANGELISTOS.
J. X. AMAE, GILES Co., TEXAS, Nov 19th, 1858.
THE GOSPEL ADVOCATE
ORTHODOXY
BRO. FANNING: We have the word orthodoxy from Ortho (right, true) and doxa (opinion), from dokein (to think), hence its import, to think right, sometimes of faith—a belief in the genuine doctrines taught in the Scriptures. Modern divines, however, define the term about thus:
Orthodoxy is my doxy, and heterodoxy is your doxy to the full extent of your difference from me.
I once heard of the following remark by a self-styled orthodox divine:
“There is great unanimity among the religious denominations in our town, that is, the orthodox denominations—Methodists, Baptists, Presbyterians, and Cumberland Presbyterians.”
As the Christian church was the only church in the town alluded to by the gentleman and mentioned in the list of orthodox denominations, of course, it is heterodox, so much so that it was important to specify the orthodox denominations, lest their “good name” be injured by an association with “Campbellism” under the general name orthodoxy.
Although the remark was made by a man more celebrated for his arrogance than piety, it gives us a pretty fair idea of the general use, or rather abuse, of this term, and we propose to examine briefly the claim of these denominations to the name.
Now as orthodoxy means soundness of faith, a belief in the genuine doctrines taught in the Scriptures, it will be expected that these orthodox denominations will agree among themselves, for it cannot be maintained that they are all sound in faith, and believe the genuine doctrines of the Scriptures while they entertain doctrines contradictory to each other. This would be to make the Bible a book of contradictions. Are they thus united, speaking the same thing? We will see.
The Presbyterians say:
“God from all eternity did by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass.” — Confession of Faith, Chapter III, Sec. 1.
The Methodists, Baptists, and Cumberland Presbyterians say not so. It comes to pass that men kill, steal, etc., God could not have ordained that they should thus act, and threaten such persons with punishment for carrying out his own ordination.
The Presbyterians say:
“By the decree of God for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death. These angels and men thus predestinated and foreordained are particularly and unchangeably designed; and their number is so certain and definite that it cannot be either increased or diminished.” — Confession of Faith.
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Chapter III, Sections 3 and 4
The others say not so. Man may make his own election or condemnation sure as he chooses, hence they seek with commendable zeal to increase the number of the elect, and thus diminish the number of the reprobates. Presbyterians say “Elect infants dying in infancy are regenerated and saved by Christ through the spirit who worketh, when and where and how he pleaseth; so, also, are all the elect persons who are incapable of being outwardly called by the ministry of the word. Others not elected, although they may be called by the ministry of the word, and may have some common operations of the spirit, yet they never truly come to Christ, and, therefore, never can be saved!” – Con. Faith, chap. x, sec. 3 and 4.
The others say not so. All infants, dying in infancy, are saved. And all other persons who are incapable of being outwardly called by the ministry of the word are saved if they die in that condition. The Presbyterians, Baptists, and Cumberlands say: “Once in grace always in grace,” that is, after man is truly converted he cannot fall away and be lost. The Methodists say not so. Let him that thinketh he standeth take heed, lest he fall; for though he be a child of God, an heir of heaven, still there is great danger that he may fall away and be lost forever.
The Presbyterians, Methodists, and Cumberlands say infants of believing parents are proper subjects of baptism, and are entitled to membership in the church. The Baptists say not so. Faith is a prerequisite to baptism, and as infants cannot believe they should not be baptized. They are not subjects of Government, and, therefore, are not fit subjects for the Lord’s kingdom.
Presbyterians, Methodists, and Cumberlands say baptism is rightly administered by sprinkling or pouring water on the head of the candidate. Baptists say not so. There is as much authority to put water on the feet as on the head for baptism. The Presbyterians, Methodists, and Cumberlands say all Christians should eat at the Lord’s table together when convenient. The Baptists say not so. Methodists, Presbyterians, and Cumberlands are Christians, and therefore fit to surround the throne of God in Heaven, but they cannot eat at a Baptist table. When they come to our house they may preach, pray, sing, exhort, and labor for us, but they shall not eat with us.
Presbyterians say “Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.” – Con. Faith, chap. iii, sec. 6. The others say Christ tasted death for every man. Now is it possible that these contradictory doctrines are all the “genuine doctrines taught in Scriptures?”
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These are the doctrines of the so-called orthodox denominations.
Orthodoxy means “to believe the genuine doctrines taught in the Scriptures.”
One of two things is therefore certain. The Scriptures teach these contradictory doctrines held by these denominations, or the word is a misnomer when applied to them, and they have no right to it.
But, say they: “We all believe in one great God, the author of the Bible, the efficacy of the blood of Jesus, the importance of a hearty faith in Christ, as the saviour of sinners, a thorough change of heart, and repentance toward God; as we are united in believing in these main points, we claim to be orthodox, though we may differ in these other matters.”
But stop! Do we not believe in, and insist upon these as strongly as you? And do you not still regard us as heterodox? It must be something else that constitutes you orthodox and us heterodox. What is it?
It is this: They all unite in telling penitent sinners to come to the altar, anxious and mourners’ bench to pray and be prayed for, in order to remission of sins, and we tell the same persons to repent and be baptized in the name of Jesus Christ for remission. This is the true secret of the whole matter. Here is the line between orthodoxy and heterodoxy.
Can they find authority for their instructions in the Bible? Not if the salvation of the world depended on it. Can we find authority for our teaching in the Bible? We can find, both precept and example. The precise words, “Repent and be baptized in the name of Jesus Christ for the remission of sins.” “Arise and be baptized and wash away thy sins.” “He that believeth and is baptized shall be saved.”
Then if to believe the genuine doctrines of the Scriptures constitutes orthodoxy, we are orthodox, according to the true import of that term. There can be no escape from this position.
From my heart have I been sickened at the diverse mantle by some to make Christianity look as much like sectarianism as possible, in order to meet the popular canons of orthodoxy. While we continue to believe and practice the genuine doctrines taught in the Scriptures, we are orthodox. When we forsake these truths in order to get the world to call us orthodox, we give evidence that we love the praise of men more than the approbation of God.
Better show that we have a valid claim to the title by believing the truth than seek to make our faith look like error to get the world to call us orthodox.
Very respectfully,
THOMAS W. BRENT
THE GOSPEL ADVOCATE
SECRET SOCIETIES
“Whatsoever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks unto God and the Father by him.” – Paul
Dear Bro. Fanning:
I have recently seen, in the October number of the Gospel Advocate, an article from your pen on the above subject, with which I am much pleased, as are the brethren generally as far as I have heard them express themselves in reference to it, and the sentiments of which I most heartily endorse. I believe the day has passed for our editors and writers to handle this subject tenderly, for fear of giving offense to brethren who belong to these societies, or are in favor of them, as they are becoming convinced of the incompatibility of belonging to them and the church of Christ at the same time. Indeed, if we are convinced that anything is wrong or improper in the brethren, and inconsistent with the high and holy profession to which they have been called, we should not hesitate to take hold of, and expose it; and no brother who has the true spirit of the Christian in him will take offense at it, though he may differ in sentiment in reference to it.
And I am glad to see among our brethren, everywhere I go—and I have recently been traveling pretty extensively—a growing disposition to take the same views with yourself of these secret societies, and to abstain from all connection with them, regarding the church of Christ as sufficient for every moral and philanthropic purpose.
I must acknowledge to having once belonged to one of these secret societies, which was a temperance institution, which I was inclined to join, not to make me temperate, for I was at the time, a total abstinent man, as regards the use of intoxicating beverages, but for the sake of exerting an influence upon others, an argument generally addressed to temperate men, and particularly teachers, to induce them to join, to which is generally added, in their case, as an inducement, an exemption from paying the usual fees of initiation.
But after a short connection with it, I left it with a resolution that I would never again belong to any secret society on earth, and to no institution of a temperance, moral, or religious character, but the Church of the Lord Jesus Christ—convinced that if a man will perform faithfully all the duties required of him in that, and fulfill all the obligations it imposes on him, he will have as much as he can do, and will find it unnecessary to attach himself to any other.
If the obligations laid upon a disciple of Christ, in the Bible, to be…
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“Temperance in all things” will not make him so, nothing else—belonging to no other society on earth will have that effect. My motto, with reference to temperance, is, “Temperance in all things lawful, and abstinence in things unlawful,” I mean, according to the law of Christ.
A man may be intemperate in eating, and other things, as in drinking—in all of which cases he makes a god of his appetite, falls into sin, and comes under the censure of the apostle. These societies may do very well for the world, where a man cannot govern himself, and wishes to avail himself of their advantages in a benevolent point of view; but the Christian has no need of them to make him temperate and benevolent, and to be benefited by these things in his brethren if he and they will live up to all their duties as disciples of Christ and members of a Christian congregation.
Here lies the great difficulty, and it is up to this point that the brethren should labor to bring themselves. If a disciple can’t live temperately without belonging to a temperance society, and cannot be benevolent without joining a benevolent society of some kind, he deserves not to belong to the church; and to attach himself to such, for these purposes, is casting an unworthy imputation upon the church of Christ. It is implying defect and imperfection in that; and tacitly saying that it is insufficient for these purposes, and for the great design of training men for Heaven.
I am also convinced that these secret societies sometimes exert an injurious effect upon men of the world, in reference to becoming disciples of Christ, by causing them to rest satisfied with the morality they explain as sufficient preparation for Heaven; and by keeping their minds diverted from the Christian religion, and absorbing their attention to its exclusion, they, no doubt, frequently prevent obedience to the gospel.
I am also convinced of the influence character and tendency of some of them, where they make the year of the world (A. M.), the date they use, in their writings and publications, instead of the year of our Lord (A. D.), or of their Jewish calendar, which is not much better, as both exclude the Lord Jesus Christ, whose name, “the only name given under Heaven among men whereby we can be saved,” is seldom, if ever, mentioned in them. How can disciples of Christ consistently belong to such, or indeed to any of them?
It is frequently said by those of our brethren who join these societies, by way of apology for it, that the church will not do her duty. How she never will as long as this is the case—her members unite with other and secular institutions (for they are not a part of Di…
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vice authority in order, by uniting with the world, to carry out what they allege she will not do, for how can she as long as this is the case— as long as those on whom she has to depend for doing it, are diverting from her into other channels, the currents of benevolence and charity, which should flow through her?
In illustration, if the members of a family should attach themselves to other families and bestow their labor there, because the family will not work at home, when would the family ever get to work? Let those who make this complaint and urge this plea, quit these societies, or abstain from uniting with them, and do their duty in the church, and get those associated with them in the congregation, to come fully up to all required of them by the gospel, and the church will soon be found doing her duty in every respect, and there will be no plea left for uniting with these human societies. Until this is the case, she never can, and never will do her duty.
But I am afraid this plea is generally a mere excuse for going where their own worldly inclinations prompt them to go, in order to gratify secular motives of some kind. And I see but little, if any difference in going into these secret societies and uniting with a so-called religious sect, and would about as readily do one as the other.
Besides, how will this excuse hold with the sisters, who are debarred from joining these societies? They have to remain in the church alone, where all the male members should remain with them, and unitedly labor to carry out all the duties of the Christian institution, which will give them employment enough for all their means and time.
The church will then be relieved from the unworthy and unjust imputations cast upon her by the conduct of her members in uniting with these substitutes; and stand forth as she really is, “the pillar and the ground of truth.”
The fact is, we are all the stewards of God—we and all we have belong to him—and “it is required of stewards to be faithful.” As such we are bound to devote our means to his service, and what we have to give or contribute, to put into his treasury, or use in his service, and for the purposes recognized and directed in his word.
We have the promise of a reward from our Heavenly Father for what we thus do, but not a single promise of any reward from Him for what we join any other way—through any of these secret societies—nor do I believe that a Christian will receive any, but will have to answer for making a self-willed misappropriation of the Lord’s means in his hands, for purposes not recognized or permitted in his word.
THE GOSPEL ADVOCATE
Suppose all the means contributed by professed disciples of Christ in these secret societies were put into the Lord’s treasury, and applied as they should be, how many more evangelists could be put and kept in the field—how many bishops or elders could be kept at work in the church—and how many destitute poor, and widows, and orphans could have their necessary wants supplied, if the brethren and sisters would all contribute in proportion to their respective abilities, or as the Lord has prospered them?
Besides all this, we are commanded: “Whatsoever ye do, in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.” As this is equivalent to doing it by the authority of the Lord, I ask, where is the authority of Christ for uniting with these secret societies, or for making them the channel of our benevolence? Or where can be the reward to the Christian for what is done through them?
Let the brethren ponder well upon these things—cut themselves loose from all these societies, where they stand connected with them, and continue to stand aloof from all of them, carrying out the will of the Lord, as far as they can, in the church of Christ, which is the only divine institution on earth, and then will she become what she ought to be in all things, and be able to sound out the word of the Lord through her evangelists, which she is now prevented from doing to a much greater extent than she could otherwise do, were it not for the diversion of her means—of what she is entitled to from her members—through those societies. When our Savior said that he who should give even a cup of cold water to one of “these little ones” in his name, should receive a reward for it, he laid a stress upon thus doing things that we should not forget.
I cannot close this article without a word in reference to those brethren who disregard the meetings of the church in order to attend those of these societies, when and where the two conflict, or happen at the same time, which is often the case, particularly in towns. It looks too much like giving the world the preference to the church; and they tacitly say by doing so, that they take more pleasure in the company of sinners and aliens and their proceedings, than in that of their brethren and in the worship of God! It is often a step to apostasy, as is their joining these societies; from all of which may the good Lord deliver and preserve us all, to whom be the honor, the glory, and the dominion, forever and ever.
Amen.
TIMOTHY
Near New Lasa, Marion Co., Texas, Nov. 4th, 1838.
THE GOSPEL ADVOCATE
REVISION OF THE HOLY SCRIPTURES
We most earnestly commend to the serious attention of our readers the following thought, uttered by T. J. Conant, the chief laborer in this great work, at the last annual meeting:
F. P.
“I account it the highest honor of my life, and one that humbles me more than any thing else that has ever been confided to me, that this Society has committed so much of the work to my personal exertions, after so many years devoted to this object. It has been the chief purpose of my life; and I now find, through the organization of this Union, the way to obtain its accomplishment. For this work alone I now desire to live. There is no other work I wish to do; and if this work was to be taken from me, I should have no desire to live another moment. There is no one more impatient to see the work completed than I am. I want to see it done while I live, and I trust in God that he will permit this. No one can desire it more than myself; but let it be done thoroughly. None can over-estimate its importance. The assurances which I have heard from my brethren, who spoke in behalf of those who have been entrusted with this work, have greatly cheered me.
“For many years I have felt that the Holy Scriptures, the Book of God, as intended for his church and the world, was designed to be and ought to be the literature of the church, in which that church is to be educated and from which it must derive its literary aliment. Thence, it must form its mental structure. Why has God given this marvelous book to the intelligent mind, unless it be that he designed that it should form the literature of his people, upon which they should feed, to the formation and sustenance of their intellectual strength? Not merely that it should be the armory of their spiritual power, though, of course, that is most important of all. There is no such book in the language of men. There is nothing written that is so elevating, so refining, so well qualified to strengthen our natures in all that is associated equally with intellectual as with moral greatness. How, in fact, could it be otherwise, seeing that it was dictated by the Spirit of God? And if this be true—if the Bible be the best educational instrument for our families, for our children—ought it not to be intelligible? Ought it not to be clear? Ought not all its beauties to stand out in Divine perfection? Ought we to allow any thing to cloud its glories? Surely, it needs no argument to enforce so plain a proposition.
THE GOSPEL ADVOCATE
“Looking over the history of Bible Revision, in connection with the history of the English race, it has been obvious that there was never a period so marked with vitality in the history of the church as that which may be denominated the age of translations, marked by the efforts of Tyndale, Coverdale, Cranmer, Rogers, and Taverner, the promulgators of the Genevese version, the Bishop’s version, and culminating with the authorized version of King James. During that period the Puritan element arose from the love to the word of God; from a feeling which led men to prize the pure word above and beyond all that was of human invention and authority; and it led, from the day of Wycliffe to those frequent revisions which left it as we have it. In one century, six revisions were effected, besides three that might be called minor revisions; and this century was the era of the development of a greater amount of spiritual power than, either previously or since, the church has ever witnessed.
Now, if our object were simply to revive the interest in the Divine word, how could we effect this object better than by imitating the history of the past, and making that word more distinct and intelligible?
“There are some, I know, who are horror-stricken at the idea of a new Bible. My answer is: ‘Friends, we aim at the presentation of no new Bible, but merely to make the word of God—the sacred original—clear and intelligible to all.’ And what object can there be to this? Surely none that will bear examination.
“I have one constant encouragement. The task you have assigned to me and my colleagues is to give to men God’s word as he has given it. If you had wished me to be dishonest to God’s truth, then should I have no heart or courage for this work. But, in following this rule given me, to give the word in its purity, unabridged and unobscured, I can lie down to rest in peace when my nightly work is ended, having this consciousness, that I have not knowingly suppressed or obscured one Divine thought during the hours of the day. And should I live to see the completion of this effort, I can close my earthly account with the apostolic declaration, that ‘I have not shunned to declare to you the whole counsel of God.’ And the whole band of your revisers may use similar language, and say: ‘We have given Thy truth to others, as Thou hast given it to us.”
THE GOSPEL ADVOCATE
53
CHURCH REPORT
BHO. F. J. MANG: The church of God at Jamalsamnc is endeavoring to serve the Lord according to His appointments. The brethren and sisters meet every Lord’s day and work upon Him in songs and prayers, reading the word, exhortation, and breaking the loaf; of late they search the Scriptures in the capacity of a Bible class. Heretofore the ministry has been supported, and the expenses of the house of God defrayed on the subscription plan—the money paid “twelve months after date.” The evils of this system have been seen and felt; and the brethren have commenced the new year by a Church Treasury, into which all may contribute as the Lord prospers them.
But in investigating the subject, a little difficulty has arisen in their minds, in regard to the appropriation of the money thus offered to the Lord. They have agreed that it should be used in the support of the ministry, and supplying the wants of the destitute. But would it be proper to use the means of the Lord’s Treasury in furnishing the house of worship with seats, stove, and other things necessary for the comfort of the congregation?
On this question they are divided. You will please give them your views through the Advocate. You will please answer, if you can, another query that arose in our Bible class last Lord’s day. Were the Apostles and one hundred and twenty disciples re-immersed or immersed in obedience to the commission, “immerse the believers unto the name of the Father, Son and Holy Spirit?” Most of the class thought they were; some thought that they, especially the Apostles, were not.
Wishing you joy and blessing in your labors, I remain your brother in Christ.
E. W. LAC’DERDALE.
NASHVILLE, TENN., Jan. 13th, 1860.
Reply: There is one gospel plan of raising funds, viz: “Putting into the Treasury (in a good transaction) on the first day of the week, as the Lord prospers each; and the wise men of the church are to disburse the funds as they may be needed, for the benefit of the poor, giving or sending to needy servants in the gospel field, for making places of worship comfortable, or anything else in the power of the Lord’s people.”
The Apostles were, doubtless, of the number prepared for the Lord by John the immersor. They were baptized in faith that a Savior would come—not into the name of the Father, Son and Holy Spirit; and we are baptized by the authority of one who came and suffered for us.
THE GOSPEL ADVOCATE
GOOD NEWS FROM TEXAS
Bro. Fanning: Since the first of September we have had times of rejoicing. On Friday night before the second Sunday in September, Bros. Wilson, McKenzie, Roberts, and Sweeney commenced a camp meeting, at a beautiful lake near the Trinity, in Houston Co. It lasted three days, and resulted in twelve accessions; some of them were in declining years, consequently it was a pleasing sight to see them act thus wisely.
Two congregations of brethren were present, who, during the hours of intermission, were engaged in singing songs of praise to Him who rules on high. The truth, as presented on this occasion, had great bearing on the community.
At the earnest request of brethren living near Madisonville, Madison Co., Bro. Denton Sweeney began a meeting at Madisonville on Saturday before the second Lord’s day in November, and continued three days. On Saturday a church was planted with nineteen brethren. From the commencement till the close, there was an unusual interest. We had five discourses, and five noble additions. The brethren seemed much encouraged. They have no house of their own at present. Until they can build one, I presume they will be able to secure one in which to meet and observe the ordinances. We had only one speaker, yet it was one of the best meetings that it has been my privilege to attend.
Satan had a strong hold, but the “sword of the spirit” was so wielded as to induce some to forsake him, in order that they might live under one whose reign is more mild. Surely it will make glad the hearts of Christians, to know that the good cause is triumphing over the powers of darkness in our section of country. Brethren, with whom I meet, are well pleased with the Advocate, in fact, it stands next to the Mayna Church.
In Christ,
T. M. S.
Midway, Tex., Nov. 24, 1858.
ENCOURAGING
Bro. Fanning: I feel much gratified to see such an effort making to get back to the word of the Lord. I am sure that we go blindly to work when we step outside of it for directions. Persevere in the old way, brethren, for you are laboring in a good cause.
J. E.
Circleville, Williamson Co., Tex., Dec. 1858.
THE GOSPEL ADVOCATE
55
REPORTS FROM ARKANSAS
DEAR BRO. FANNING:
I rejoice to inform you and the dear brethren who read the Advocate, that the congregation worshipping at Washington, have recently had some noble accessions added to the saved, through the labors of our beloved brother, Geo. Plattenburg, of the Christian congregation at Little Rock. He is a very dear, forcible and cogent reasoner, yet kind, persuasive, and of highly dignified and Christian bearing, and seems to be deeply imbued with the spirit of our Divine Master.
The brethren were much edified and strengthened under his able presentation of the truth. And from those disposed to hear and learn what we teach as the truth of God, were removed much prejudice and misrepresentation. May the Lord bless our dear brother in his noble efforts to restore primitive Christianity to the children of men amongst the distracted, bewildered and confused systems of sectarianism that have made and are making the word of God null and void by their traditions.
We, as a congregation, now number twenty-eight, and meet each Lord’s day twice—in the morning for worship, and in the afternoon at a Bible Class. We have interesting and edifying meetings, Bro. Fanning, morning and evening, and I would recommend to the dear brethren thus to meet who do not.
We pray, dear Bro. F., that the blessing of God may richly rest upon you and yours in your united efforts for the promotion and triumph of His holy word; and also pray that the good Lord, in His providence, may send us some good brother who will labor as an evangelist in this inviting field with our brother Robertson. He is doing a good work, but his field is too large. He has just now called at my office and informs me that at Wolf Creek congregation he has just closed, on Monday night last, a very interesting meeting, with sixteen additions, and two others at the church near Bro. Jones’, in the same (Pike) County.
As ever, your brother in Christ,
S. H. HARVEY.
Washington, Ark., 8th Dec., 1858.
REPORT FROM H. D. BANTON
FRANKLIN, TEXAS, Jan. 1st, 1859.
Bro. Fanning:—I have spent two months in the Counties of Williamson, Maury, Hickman, and Bedford, in connection with Brother…
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R. B. Trimble, the Evangelist of Williamson, whose praise is in all the churches where he labors, and he is truly a laborer that need not be ashamed. He has added many to the congregations for which he has labored the last year; and the brethren have acted wisely in engaging his services for 1859.
During my stay in this part of the State, I visited Hillsboro’ and Franklin in Williamson, Beech Grove in Maury, Hannah’s Ford in Cheatham, Danly, Little Rock, and Pine Wood, in Hickman, and the disciples, at all these points, appear to be doing well. I was gratified to find them all meeting on every Lord’s day—the weather was mostly disagreeable during my stay with the above congregations. We had, however, several valuable additions at various points. I think the plain matter of fact teaching of the Gospel Advocate has done much good, and I do hope the disciples will sustain the paper that has battled so faithfully for the Bible.
On a survey of my tour through this part of the State, I conclude the disciples are doing well. The little band at Pine Wood, especially, deserve much praise. Organized the past year, mostly young persons as well as young disciples, but valiant for the truth. They meet regularly, and wait on the Lord in the ordinances of his house. May the great head of the church bless them.
H. D. BANTON
SUCCESS OF THE TRUTH
Bro. Fanning:—After a protracted silence I again set myself to address a few lines to you. Since I wrote you last, I have visited my old native land, Virginia, in Washington County. I found the church in a healthy condition; held a meeting of three days which resulted in five accessions to the congregation; from thence I went to Russell County, held a meeting of a few days, with one addition from the Baptists.
From Virginia I returned to upper East Tennessee, in Johnson County. I had a meeting with the congregation at Liberty, which resulted in five noble recruits; from thence to Boone’s Creek, in Washington Co., Tenn., at which place we had an interesting meeting with 8 valuable accessions; also at Cherokee, in the same county, I immersed three noble souls, and one in Georgia, since my return, making in all, since I wrote to you last, twenty-four additions, and the prospects still brightening. May our blessed Lord bestow the triumph in his kingdom over error and superstition.
With Love,
ATHENS, McMinn Co., Ga., January 4, 1859.
THE GOSPEL ADVOCATE
57
ANTIOCH CONGREGATION
Bro. Fanning: This congregation has been in a divided condition for near two years. Our much beloved Bro. John S. Robertson commenced a meeting here last Friday night, which continued until Thursday morning; the weather was unfavorable, but the result was glorious; the spirit of our Saviour seemed to return to his people again, and union and order was restored in the house of God. It was a time of rejoicing indeed, all parties agreeing to lay aside all former causes of division, and put on the robe of righteousness, without blemish, and live as children of one family. May the blessing of God be to us in every effort to do good. The result was five additions by confession and immersion, and ten restored in the bonds of love and union. All praise to our heavenly Father.
ELIJAH KELLEY, Sr.
Antoine, Pike County, Ark., Dec. 8th, 1858.
Bro. Fanning & Lipcomb: Say to the friends of Zion that the good cause is prospering in this portion of the State. In Scott County, on the 4th Lord’s day in September, we held a protracted meeting, fifty conversions were added, mostly from the world. At Cave Spring on first Lord’s day in September, twelve were added, all from the sects. Our cooperation meeting has now closed, and my year’s labor with it. During the year one hundred and sixty were added. The brethren are all well pleased with the Advocate. That we may be useful and do good is my prayer.
JASPER ADKINS.
December, 1858.
Bro. Fanning: The good cause of our Redeemer is still on the advance in South Western Arkansas. Bro. Wm. Kelley and myself held a three day’s meeting in Bro. Miller’s neighborhood, in Polk Co., embracing the third Lord’s day in August; the result was four additions, three by confession and immersion, and one from the Baptist. To God be the praise.
ELIJAH KELLEY, Sr.
Silver Springs, Tex., Jan. 3, 1859.
Bro. Fanning: Six of us meet every Lord’s day to keep the ordinances, and although we are few in number, we enjoy our meetings very much. Still, on account of our neighbors more than ourselves, we would be pleased for you to send us an appointment for preaching.
THE GOSPEL ADVOCATE
Picxv.ss Co., ALA., Nov. 25th, 1858.
Bno. FAXXI!\G: We are very much pleased, indeed, with the remarks which we have seen respecting Church offices and officers. It occurs to us very forcibly, that he is the physician who cures the patient. And unless he cures him, no man should be considered, however many degrees he may have taken, a doctor while his practice destroys the people. It is his practical good sense and skill, and not any mere title conferred upon him by men which makes him useful amongst the people.
So with church officers, we suppose. He takes a position in the church which is called office, not because the voice of the church says come up hither, but because the work which he does distinguishes him from others, and entitles him to that position in the church. This is our understanding of the teaching of the Gospel Advocate on this subject and we endorse it most heartily. But when the brethren see that a member of their body possesses these attributes, must they not, in some way or another, acknowledge him as their to officiate? So that the world and all, may know how he stands related to the church. And if so, Bro. Fanning, how is it to be done? Is there any form? If so, what is it? Whose duty is it? All the members of the individual church, or must the preachers do the work? Light on these pains would afford us some comfort. Yours in hope,
MATT HACKWORTH.
The above questions, we presume, will all be answered in our essays on church offices.
T. F.
CALLS TO PREACH
With an experience of thirty years, we have not witnessed so great an anxiety to hear the gospel as recently. Pressing invitations have reached us from various quarters, and we take this occasion to say to the brethren of the congregation at Hickman, Ky., also, Princeton and Berea, in Logan Co., in answer to their kind invitations to visit them, that we flatter ourselves we appreciate their feelings, and it shall be our study to find an early opportunity to see them.
As already intimated, we hope to complete arrangements in a few months for permitting us to enlarge our sphere of public ministration.
T. FANNING.
THE GOSPEL ADVOCATE
REPORT OF AN EVANGELIST
Bro. Fanning: The Church at this place extended the hand to Bro. Wm. A. Johnston, preaching in June last, with the request that he should at least spend a portion of his time in the proclamation of the word of life to the destitute. He obeyed the request, and has returned and made the following report to the congregation that sent him:
Absent from home one hundred and thirty-seven days, spoke one hundred and seventy-two times, traveled about fifteen hundred miles, visited about one hundred families, added about seventy to the churches where he traveled—twenty by confession and baptism.
Visited the following congregations: Liberty and Cathey’s Creek, in Maury Co.; Totty’s Bend, Beaverdam and Dunlap, Little Rock and Pinewood, in Hickman Co.; Lynden, in Perry Co., and Charlotte in Dixon Co. Received from the brethren, at the different points which he visited, $47.50.
We have had several additions to our congregation since you were here.
Respectfully yours,
SETH SPARKMAN.
Boston, Tenn., Dec. 4th, 1858.
No church in our acquaintance is nearer the gospel plan than the congregation at Boston, Williamson Co., Tenn.
T. F.
CAROLINA, TEX., Nov. 27th, 1858.
Dear Bros. Fanning & Lipscomb:—Though a stranger to you, I wish to inform how I have been getting along in Texas. Last June one year ago, I commenced preaching in this vicinity, in obedience to the requisitions of my brethren in Alabama. We had at the commencement of our labors three brethren in Christ. We organized in October (1857) with ten. The people have become more noble-minded in 1858, and have searched the Scriptures to see if these things were so. Since the fourth Lord’s day in August I have taken fifteen confessions, and immersed them into Christ—two from the M. Baptist Church. We now number twenty-two. I am well pleased with your Advocate.
Your brother,
J. J. BOYTER.
THE GOSPEL ADVOCATE
CORRESPONDENCE
Our good sister, E. A. Brister, of Borleson Co., Texas, since the commencement of the Gospel Advocate, has been a constant reader. She always writes as if she loved the truth. She says:
“I have made strong efforts to get subscribers, but have failed. This section of country is so much devoted to sectarianism that it will not hear the truth. But let others do as they will, I still desire it for myself and my children.”
Brethren Luke Shirley and E. H. Campbell, of Cannon, send us a good list, and words of hearty encouragement.
Bro. John Dow, of Ovensville, Texas, writes:
“The brethren express themselves well pleased with the Gospel Advocate, and that they will continue to take it so long as you continue your consistent and independent course, and remain firm on the platform of the truth. I immersed two persons into Christ on the second Lord’s day in last month, which is the fruit of private preaching.”
Bro. Turner Perry writes from Huntsville, Texas:
“Brethren, I need not say I am pleased with the Advocate. I am eighteen miles from any brother. The Gospel Advocate, and American Christian Review are the only preachers I hear, and I assure you they are welcome visitors.”
Bro. Drewry Foster, of Nashville, Ill., writes:
“Brethren, about five years ago, I came to this State from Tennessee. I found a few sheep of the right mark, but scattered, and without a shepherd. After striving for some time, we have the satisfaction of announcing our organization as a church and are now meeting every Lord’s day to break the commemorative loaf. We only number thirteen. Should any preaching brother pass this way, he will find a home among brethren and friends.”
Bro. James O. George, of Gentry Co., Mo., writes:
“I have been taking the Gospel Advocate for two years, and indeed, with truth can I say, that it is what it represents itself to be, an advocate of the gospel.”
THE GOSPEL ADVOCATE
Murfreesboro, Dec. 24, 1858.
Dear Bros. Fanning & Lipscomb:
I stop to drop you a hasty line to inform you, and through you, the readers of the Advocate, of the progress of the good cause within the bounds of our labors. At a meeting at this place, embracing the second Lord’s day in October, we had thirteen additions. We had two at Lewisville the first Lord’s day in November. We closed a meeting last Lord’s day in Nashville, Hempstead Co., which resulted in five additions. On my way to this place, I preached Tuesday night at Corinth, and gained two. The prospect is generally good. O, if the brethren would only live up to their duty and privileges, great and glorious would be the result!
As ever yours in the truth,
J. S. Robinson
DEATH OF AN INTERESTING CHILD
Died, on the 25th of September, John Groxtol, son of William and Adaline Wheat, aged five years and nine days. The circumstances of his death were truly heart-rending to his parents, relatives, and acquaintances.
Brother Wheat was absent; little John ran up to his father’s horse to show some of the children how gentle he was, and probably the animal did not discover the child till it felt the touch of his hand, which gave him fright and caused him to kick the innocent creature. It is not too much to say that this child possessed a large share of those qualities calculated to endear him to his parents, and all who knew him loved him. He would seek the acquaintance of all who seemed to possess social qualities, and would enter cautiously into conversation with them—seeking information that would interest those with whom he conversed.
His parents loved him fondly, and he returned their love by obedience to their wishes and tender care of his little sister, two years of age. And they would sometimes direct his expanding mind to his Heavenly Father. He would not permit his parents to leave his bedside. His mind ran much upon his sister, and even in the paroxysm of death, he sang faintly, though sweetly to her. But he is gone! His voice is hushed in death! Those sweet but plaintive notes his parents will hear no more on this side of eternity. He will never sing again to his little sweet sister here.
Then weep and mourn not for the departed one; he is at peace.
Lament weep no more;
He will suffer pain or woe,
But in the arms of Jesus rest.
C.H.A.
Lamar Co., Tx., Sep 26, 1858.
THE GOSPEL ADVOCATE
OBITUARY
Sister Isabel Stroud, consort of brother George Stroud, of Warren County, Tenn., has gone, I humbly trust, to that rest which remaineth for the people of God. She died on the 4th of last October, after a long and distressing illness, in the 52nd year of her age. She had been a member of the body of Christ about twenty-four years, and had lived with her husband about thirty-three years.
In conversation with me, her husband said, with deep emotion, “you cannot speak in too high terms of her to me,” and remarking to one of her servants, “you have lost a kind mistress,” she rejoined, “she was more like a mother to us than a mistress,” and the tears fell fast as she spoke. Many a weary preacher has experienced her kindness and delicate attentions, and might truly say with the apostle, “she has been a succorer of many and of myself also.” Her adorning was emphatically the ornament of a meek and quiet spirit, which, in the sight of God, is of great price. She was truly a friend to the poor and to the distressed. As might be inferred, she was very punctual in her attendance at the Lord’s day meetings, and greatly enjoyed the service of the Lord’s house.
She was permitted during her last sickness to manifest to those around her, her confidence in the promises of God. On one occasion she said, “The Christian religion will do to live by and to die by.” To a nephew who was sitting by her bedside she said, one morning, that her great difficulty had been to become willing to leave her husband, but that she had been praying the night before to be able to give up all, and that now she felt willing.
One whose presence gilded the dark clouds of life is gone, but thanks be to God, we are enabled to say, “Blessed are the dead who die in the Lord from henceforth: yea, saith the spirit that they may rest from their labors, and their works do follow them.”
—J.D.K.
Comet, Sept. 26th, 1858.
Br. Fankin: It becomes my duty to send you the account of the death of our beloved young brother, Thomas M. Wardlaw—son of your old friend and brother, David S. Wardlaw—who fell asleep in Jesus on the 21st of August last, after a protracted and most painful illness of seventeen days. He took up the cross of our blessed Lord about two years ago—having, at that time, been immersed into Christ.
THE GOSPEL ADVOCATE
63
by brother Gilleland, and ever after, he walked worthy of the high vocation to which he was called. If in following Christ his pathway sometimes led through gloom, or was overshadowed by clouds from the lukewarmness of many, his love never failed, and his faith never wavered, for he had built his house upon the Rock—Christ Jesus. He exclaimed, just before his decease, “Jesus is near—sweet Jesus is near!” and thus he triumphantly yielded his spirit to Him who gave it, and his body to the grave.
“He would not live always—he welcomed the tomb,
Since Jesus had lain there, he feared not its gloom;
There sweet be his sleep till he’s called to arise,
To hail him in triumph descending the skies.”
His aged father, and his kind step-mother, his brother and sisters, and his brethren and sisters in Christ, look forward to a meeting with him in that upper and better kingdom where God shall wipe all tears from their faces, and where sorrow and suffering cannot come; therefore they mourn not as those who have no hope.
“Let me die the death of the righteous, and let my latter end be like his.”
D. M. P.
Macon, Ala., Dec. 23, 1858.
Bro. Fanning—It is made my duty to announce, through the Advocate, the death, at the residence of her husband, near Crawfordsville, Miss., on the 7th December last, of our beloved sister, Harriet, comfort of Col. James Gilmore. The deceased was born in York District, South Carolina, on the 26th Dec., A. D., 1811. She became a member of the Christian Church under the preaching of Bro. A. G. Graham, some eight or ten years since.
She was remarkably well versed in the Scriptures—made it her constant study and Christianity her theme of daily conversation. She was a member of the church at Crawfordsville, and beloved not only by all the members, but by all the truly pious out of her own communion. She trained her children up in the nature and admonition of the Lord. She was the friend of the needy and indeed a “mother in Israel.” Her illness was protracted and painful, having been confined to her bed for four months, and the only seeming complaint she uttered was, “why can’t I die and be relieved of my suffering.”
She retained her mind unimpaired to the last breath, conversed freely with her husband and family, gave them proper admonitions, and bidding them an affectionate farewell, encouraged them to meet her in that place of rest, where there shall be neither suffering nor parting of friends.
Your Brother, P. E. LAWSON.
THE GOSPEL ADVOCATE
Died, at his residence in Rusk County, Texas, on the third day of December last, of Pneumonia, brother W. B. Holloway, being fifty years, two months and two days old.
Brother Holloway was born October 1st, 1808, in Morgan County, Georgia. In 1823, he became a member of the Old Bible Christian Church at Republican, Clarke County, Ga., of which he was an orderly member. In 1833, upon hearing the views of the reformation proclaimed by C. R. Sheham and T. V. Griffin, he was one of the first, in that country, to embrace them.
In 1834, he moved to the western part of Georgia, and remained there destitute of all church privileges, until 1842, when he moved back to Clarke County, and reunited with the congregation at Republican, which, in the meantime, had embraced the views of the Reformation. He was soon after ordained one of the bishops of that congregation, which office he held until the Fall of 1846, at which time he moved to the State of Texas. He was here again destitute of church privileges until May, 1840, when a few disciples near him were congregated and set in order in a small house near his residence. Bro. Holloway was ordained one of the bishops of this congregation, which office he held until the time of his death.
He left an affectionate wife, a large family of children, and many relatives and friends to mourn his loss, and we deeply feel the stroke, but we sorrow not as those who have no hope; he sleeps in the arms of Him whom he delighted to love, serve, and honor in this life.
All of his children, we believe, who have advanced sufficiently in years, have followed the example of their dear father in obeying the gospel of our blessed Redeemer. May others profit by the example of our beloved brother, and “bring up their children in the nurture and admonition of the Lord,” that they may be consoled in their dying hours with the happy thought that they will again meet with those so near and dear to them, to sing the praises of our blessed Saviour. O, happy thought to a dying father!
Bro. Holloway endured his illness with great patience, and in answer to some questions asked him during his illness, he said: “I am not afraid to die, I believe there is a better world for me than this.” He further said, when asked if his conscience was strong, “Yes, how much stronger could it be, having the Word of God to support me?” Again when asked if his prospects for heaven were bright, he replied, “Glorious!”
May God enable his afflicted relatives and friends to bear their misfortune with patience and Christian fortitude, and to prepare to meet with our beloved brother in that land in which health triumphs in immortal bloom, and endless pleasure reigns.
JAS. C. VERNON