THE GOSPEL ADVOCATE
T. Fanning and W. Lifescome, Editors
Vol. VII
Nashville, February, 1861
No. 2
DUTY OF CHRISTIANS IN REFERENCE TO THE POLITICAL CRISIS
From the adoption of the “Federal Constitution” September the 17th, 1787 to this date, our country has not been called to pass such an ordeal as the present, and at no period in our history, has there been so great necessity for Christians to adopt a more enlightened and prudent line of policy. We are in the midst of a revolution for woe, which we dare not ignore, and which demands the serious consideration and prompt exertions of all good men. A storm has been raised by unwise and cruel leaders, which they possess not the ability to control.
The intelligent of the people are sound at heart, and they should not lose self-control through the influence of factions, in which exists not the fear of God; our glorious old ship of State may not only be enabled to breast the raging surges, but be brought once more safely into the port of peace and prosperity.
To be sure, we feel not that it is our province, at present, to make even suggestions to politicians, or enter into the merits of any political controversy; but the church of Christ has, most innocently, become involved, and as a feeble member of this compact, we feel free to speak.
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Plainly to our brethren. We deeply regret the necessity, but cannot witness the destruction of the rj u a warning voice. That our purpose may be appreciated, we state as a
Introduction
Jesus Christ established a religion which can live and prosper under any form of government. This is addressed to the erring in monarchies, aristocracies, and the wild democracies, and bids them cease from strife and
A Philippian jailor, when dreading the decision of tyranny, cried, “What shall I do to be saved?” was told to “believe on the Lord Jesus Christ, and he should be secure and his family.” If Christianity is a protection then, why may it not be now?
Spiritual Character of the Church
As a basis of all our future conclusions, we
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Where are we to look for the fulfillment of these revelations, but in the church?
In regard to Christ, his kingdom and his influence? Has not the world for eighteen centuries been at peace, exact ratio, of the influence of the Christian religion over?
How has the peace of the world been achieved? By the war-bonting their swords into ploughshares and their spears into pruning-hooks. Did the Lord ever lead a military company, or aid in the organization of hostile armies? He broke not a reed and extinguished not the smoking flax to make his laws victorious. Did the apostles go forth with swords and staves to reconcile the erring? Jesus wept over the wicked: when buffeted, he threatened not; when he could have called twelve legions of angels, did he not submit quietly and heartily to wrong? Did not hosts of his disciples yield to a shameful death rather than take vengeance in their own hands? They submitted to the judgments of a righteous Father, and took joyfully the spoiling of their goods, and cheerfully laid down their lives to establish peace.
Has Christianity changed? Does the Lord still reign over his people? How then can Christians, north or south, east or west, engage in war, even against their brethren, without a full sacrifice of every principle of the Christian institution? How dare the brethren—like preachers—bring themselves to the fearful plunge their swords into the hearts of their brethren?
We question the issue of right or wrong, in the present controversy. So far as our present object is concerned, we are not interested either way. Our purpose is to labor to satisfy Christians, that they are not to settle controversies by the sword. The world is to be conquered and saved by argument, by love divine.
Will the saints of God wear the “Blue Cockade,” buckle on their swords, join “Wide-awake clubs” and “Minute-men associations?” We beg them to pause and reflect, before they bring ruin upon the cause of our Master.
We do not deny that the controversy between the North and South is of an exclusively religious character. Be it so. We as Christians should labor to adjust difficulties by peaceable means. Indeed, we are permitted to employ no weapon but the sword of the Spirit—the Jerusalem blade. True, extreme men in the North say that holding Africans in slavery is a damnable sin. What shall we do? Meet the question like men, and Christians. Let us hear their strongest arguments, and if we are committing sins so heinous as to shut us out…
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of the eternal mansions, let us confess and forsake our evil deeds. But if it should appear upon examination, that we have suffered greatly on account of the slavery that has been entailed upon us by Europe and the North, we have done more in the last eighty years to humanize, civilize, and Christianize the negro race, and enlighten benighted Africa than all the world besides, has done in thousands of years, let the facts be set forth, and let the world see our true position. The controversy is upon us, and the teachers of religion must meet the issues. The storm has been raised mainly by preachers, it must be quieted by the ministers of God.
Where politicians cannot accomplish the work, we must meet the scrupulous on the arena of sound logic and truth, and put them to flight, or yield all that is demanded.
Many engaged in the strife fear not God, and while they are blindly and recklessly plunging us into extremes, it is our duty to say to the troubled waters, peace, be still; and to men in their madness, listen to reason and the voice of God. All controversies with the intelligent and sincere may be settled by moral means; but those we are forced by our political leaders into desperate and exterminating wars, will they decide the right of parties? If half of our once happy people were slaughtered, would it make them better friends? Would it establish a better government? If we have another seven years war, and should our people be slain by the sword, would not our poverty, our deep distress, and our crushing wants, at the end force a truce? The white flag of peace would have to be respected by all, and a permanent peace would have to be secured by treaties, by covenants and by guarantees. Peace measures would have to prevail after the slaughter.
Should then, we abandon the cause of the Prince of peace, to settle questions of morality? Questions which must be settled alone by the Bible? Why then employ the fist of wickedness? We profess to be a civilized, enlightened and Christian people. We object not to Christian men giving their views freely on all questions in their sphere, as Christians, but we enter our most solemn protest against the employment of other than spiritual weapons in the present crisis.
“Blessed are the peace makers; for they shall be called the children of God.”
We wish to say in conclusion, that whilst we have clearly seen and deeply deplored, for more than a quarter of a century, the black clouds of death that have been rising under the influence of infidel and higher law teachers such as Theodore Parker, Wendell Phillips, Waldo Emerson.
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son, Henry Ward Beecher, Orville Dewey, Horace Greeley, William H. Seward, and others, we now as deeply regret the equally unwise course of many of the preachers South. They are excited to meet the fanaticism which is raging our country, by the sword. Should we be able to exterminate all false teachers, the controversy would not thereby be concluded. There are myriads North sound as to “The faith once for all delivered to saints,” and ministers of religion owe it to themselves, to their country and their God to meet error in the spirit of meekness, wherever it may, and to throw light upon the dark waters of strife.
Let it be conducted under a King that asks not artillery or infantry, or little ones, in his triumphs, and all will be well.
T. F.
TOUR THROUGH MISSISSIPPI, LOUISIANA, ALABAMA, GEORGIA
On Tuesday 27th of November, 1860, we left home for the purpose of spending a month with the brethren of the South. We left Nashville at 6 P. M., and reached Corinth, Miss., for breakfast, and although we had not the pleasure of meeting with any of the brethren, in the few moments we had to spare, we stepped round to see if the meeting house had been finished; but there it was, as we saw it a year before, unprotected and comfortless.
Will our brethren listen to a friendly suggestion? If we will not respect ourselves, it will be difficult to induce others to do so. It will require but a small amount to make the house what it should be, and if Brethren Doane, Anderson, and Graham are not called of the Lord to attend to this business, we know not the meaning of a call. Will not the brethren in the vicinity aid?
From Corinth, the point of the Mobile and Ohio Railroad crossing the Memphis and Charleston road, we proceeded to Grand Junction, Tennessee, and took the cars on the “Mississippi Central,” dined at Grenada, and supped at Canton, where we laid over a night, without meeting a single disciple, and the next day we reached Jackson. The Legislature was in session, and we soon became satisfied that we had never witnessed political excitement before.
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There was but one question, viz: “When, and how shall Mississippi, secede from the Union?” We heard the speeches of the distinguished orators, but everything indicated hopeless dissatisfaction and deep mourning.
We preached two days to a very small audience. Fourteen years previously, we well nigh filled the Representatives Chamber in the State House, and had the honor of first congregating the disciples for worship. During our absence, our venerable Bro. Gen. W. H. Clark had left, but we were happy to meet with his aged and consort. Sister Clark gave evidence of drinking from sorrow’s cup, but her release is not very far distant. At her house, we were glad to meet brother Geo. Boddie, brother M. Pickett, and their sister wives, both of whom are sons-in-law of our late brother Clark. We also spent a pleasant evening in the family of brother Judge Mays, whom we had lectured in the Transylvania Law School, twenty-six years ago, dined with Brother Casky, who is a giant in strength, but who unfortunately, in our judgment, is “cumbered by much serving” in mystic temples and the political arena. Pardon us, Bro. C., but we have no strength to waste on the institutions of the world.
We have a better cause and better time in which to work. Bro. Snow from Va., the pastor of the church, we found at his post, and we doubt not he will exert all his influence in favor of the cause of the Savior. We thank Bro. Robert Clark for paying our hotel bill. Funds are raised by the members without regard to the Gospel plan, but the church possesses a large amount of talent and wealth, and ability to accomplish great good. We hope to see the brethren in more favorable circumstances.
From Jackson, we went by rail to Vicksburg on the “Father of Waters” and took boat for New Orleans, which we reached on Friday, Dec. 7th. We strolled about the city for two days in search of brethren, found two or three, but learned they did not meet to worship, and we were deprived of the honor of meeting the Saints in worship. It will be remembered, we once had a comfortable house and a prosperous congregation in the city, but through the influence of J. B. and J. D. Ferguson the cause was subverted years ago, the house was sold, the chief member E. C. Payne fell a martyr to the Ferguson treason, and took shelter with the Baptists; and the cause remains a wreck.
Upon the point of leaving, we met with Bro. Dr. Erwin from Cincinnati, who promised to fold the few scattered sheep in a short time. Brethren, let us turn attention again to New Orleans. From this city,
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We passed over the Gulf to Mobile, made no stop, but hastened up the Alabama river to Selma, spent a few days in the family of brother W. L. Sanders with Bro. Carmack and Sister Kate, preached four times, had one accession, and left in the confidence that the few, excellent disciples in Selma, will yet rejoice.
We visited Marion in Perry county, where was once the most promising church in the “Cotton States.” But alas; the hireling Pinkerton sold the cause for a less price than Judas sold his Lord, and ought the Judas to have hung himself, but now he is peddling in Episcopal wares in Georgia.
We found Bro. Walthall, the pastor, much respected for his excellent bearing, but the people since the Hegira, have ceased to hear. Previously, we failed not to command an audience, but speculators in sacred things have done the mischief. Still there are a few good brothers and sisters left, and it is to be hoped time and perseverance will restore back to the church the lost jewels.
We cannot omit expressing our gratification for the privilege of spending, in company, with Bro. Elder Walthall; an evening with Bro. John A. Walthall and family, and another with Bro. Jabez Curry and family. These are good brethren, blessed with large worldly fortunes, both love the truth and both ardently desired to bless the Lord. At Bro. Curry’s we met with Bro. Baker, a recent graduate of De. that promises well in the cause of his Master.
We next visited Montgomery, the Capitol of Alabama, but found the city and State convulsed with revolutionary movements. We saw no brethren and left in a few hours for Atlanta, Ga., where we arrived Friday Dec. 21st, and remained over Lord’s day. We met some excellent brethren, most of whom are exerting a salutary influence for good.
Brothers Owen and Perdue, preach at various points in the country, but Bro. Dr. Hook is becoming too frail for much more active service. Bro. Dr. A. G. Thomas, is a brother of fine address, superior talents and learning, but we saw him with a feather in his hat and a glittering sword in his right hand, and doubted if he would be able to hold the sword of Georgia in one hand and the sword of the Spirit in the other. Whilst we feel no unkindness to Bro. Thomas, Bro. Casl,y, and divers other preachers in the South, who have suffered themselves to become too much excited regarding the powers that be, we desire to ask them all in love, to pause and reflect before they go too far.
The Lord, certainly, does not require it at their hands. Let us watch brethren, the Lord may come soon. Bro. Shackelford attended to our Hotel bill. We left Atlanta on the…
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24th, and reached home Dec. 25th, minus $140 in expenses, strongly pressed with the conviction that we ran before our call was sufficiently distinct, and under the solemn conviction, that it is impossible for the people to be greatly excited on two subjects at the same time. We must say, however, that we found some men and not a few godly women whose hearts ascend to Heaven for the safety of the country and the peace of Zion. Our government has nothing to fear but sin. Beloved brethren, let us look to God—it is vain to rely upon an arm of flesh.
“THE CHEROKEE MISSION”
Several things have recently been said in regard to the Mission to the Cherokee Nation, well calculated to make a wrong impression, and therefore we feel it to be our duty to state the facts in the case. Our attention has been particularly called to the matter by some remarks of Bro. Dr. S. Burnet, in “The S. C. Review of Jan. 1st, 1861.” Bro. B. says,
“Surely the brethren who are afraid of the Missionary Society, and are willing to act only as individual churches, cannot fail to see the inefficiency of the plan, from the experiment reported in this letter (from Bro. Trott). Waiting on the tardy action of that method, brother Trott has lost five or six of the best years of his life, when the Society stood ready, with money in hand, to send to the heathen on our border. Now we have but little means—can not some brethren send us speedy material aid for this mission?”
- Bro. Burnet attacks the plan of churches, as churches, sending missionaries, and speaks of its “inefficiency.” We are not disposed to argue the question to any great length, but we will make a few statements. Efficient, or inefficient, the churches in the days of the Apostles “chose” and sent men to bless the world; and while a part of brethren hold that the work of educating and converting the heathen should be done by Missionary Societies, and others, that it is the legitimate work of the churches, “An irrepressible conflict will exist.”
- Bro. Burnet charges and publishes to the world, that Bro. Trott has lost five or six of the best years of his life, in consequence of the deficiency of the plan, and the consequent failure of the brethren to act.
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The following is the history of the mission. The brethren at Franklin College educated Bro. Trott’s daughter, and partly educated his sons, with the view of making teachers of them. When ready to go to business, Bro. Trott expressed the wish to be sent by his congregation to the Cherokees, for the purpose mainly, by the aid of his daughter and sons, of establishing schools—male and female, amongst the red man. His object was to sustain himself and family by this and thus to enlighten, and afterwards, christianize the red man.
He regarded no provision from the churches to sustain him, though he regarded it as the true plan, and did not favor the work of the church by other associations. Neither was it understood that Bro. Trott intended to travel and preach all his time in the nation. His statements show that he has not done so. He labored some amongst the churches, not in the nation, but has not spent much time in preaching to the Indians. The schools have done but little, and his daughter has ceased to teach.
Notwithstanding Bro. Trott expected to sustain his mission, when some of the churches of Tennessee learned of his bad health and his partial failure in schools, they promptly sent him relief, and were always ready and willing to send any amount, had it been understood that he was giving his time to the work, and expected his support from the congregations in this State. Hence we say to the brethren the plan has not proved inefficient in this instance, neither have the brethren in Tennessee by their failures caused “Bro. T. to lose five or six of the best years of his life.”
Will Bro. B. Franklin be so good as to place us right before his readers?
“A BAD MAN.”
Bro. James A. Butler wishes the world to know “that one James S. Bagby, a preacher, came to his house, forged a note in Tennessee, bought a horse with it, and ran away,” and as he is liable to impose upon the brethren, he desires them to know his true character. He thinks “Rope-ology is better than theology for the reformation of the light-fingered tribe.”
We have a good cause, but have been much troubled by bad agents with high recommendations. We have perhaps suffered more in Tennessee than any other State.
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IS THE CHURCH OF CHRIST A SECT?
BRO. F.
The only copy of the Gospel Advocate which I have seen for many months, the September No. is now October 6th, just received. Why did you give to your readers, before whom you had arraigned me, only my closing paragraph? Let us see what you said, after noticing my positions.
I had declared that the true doctrine, and that which I should have adopted, had I delivered a discourse on the theme assigned me in the Carthage meeting, was the denominations, not other denominations. I did not place the Church of Christ among them, or on an equal footing. This, so far, I suppose was quite satisfactory. But as an offset to your criticisms, which I have traced to your peculiar notions concerning the church, missionary societies, etc., I said the Church of Christ was “a sect, denomination, this way etc.: meaning, as any one, who read calmly, would perceive at a glance, that Jesus “took out of the Gentiles a people for his name,” of whom he was the head, and as they wore his name, they were a denomination—the Christian denomination—sometimes called “this way.” You strive to fix my meaning to be that “our” church is a sect among sects of Christians, whereas the whole passage can only mean that among Jews, Mahomedans, Pagans and other sects Christ has a sect denominated after himself and founded upon his unasked word.
I am familiar with much that has been written since the days of the President of Marischal College, on the usage of the word heresy. Sect or party is the only meaning it has in the New Testament—among all the parties Jesus has his. Thus the Pharisees and Sadducees were sects. So are, in this sense, the Christians. Sects in the body of the Christians, is sin; but the joining of the sect of the Nazarenes was the road to salvation in the days of old.
So you perceive I am not satisfied with your account of the three instances in which heresy is applied to the church. Paul’s indignation at Tertullus, of which you speak, was rather at an effort of the lawyer to inculpate him in seditious conduct, in a political crime. No, said he—in that way which they call political sect, I worship etc. My sect is religious. The idea that Paul was replying to a Tertullian charge, that he was a Sectarian, is too ludicrous to elicit further reply. Again when the Roman Jews (Acts xxviii. 22) said their sect is everywhere spoken against, Paul replied that next verse—”to whom he expounded and testified the kingdom of God, persuading them…
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Concerning Jesus
Instead of resenting the application of the word “Sect,” he more fully expounded its meaning.
Understand me then, the Church of Christ, cut out the mass of society, is a holy sect. Every sect within that body is unholy. Peter calls some of them damnable or destructive sects. II Peter ii. 1. Unless I shall see something more I cannot again “come down” to attend to this matter. I am too busy.
With unabated regard,
your brother,
D. S. BURNET.
REPLY
Brother David S. Burnet stands pre-eminent as a pulpit orator, but alas, for poor human nature. It is but frail at best. We consider the style of the communication by no means respectful, and neither in manner or matter is it at all calculated to do justice to its author or the cause we plead. It is strange that our brother should attempt to find a new application of the word sect, to cover a mistake.
Who ever heard of the church being a sect of the world? Party, sect, and heresy were never applied by any authorized teacher of religion to the body of Christ. Factions, sect, and heresy are pronounced damnable by the Spirit. Every passage which Bro. Burnet quotes to relieve himself from his awkward position, such as sect—”this way,” is from the enemies of Christ.
Why should our brother charge us with “Peculiar notions regarding the church, missionary societies, etc?” Is it peculiar for us to plead that the church is God’s agency for accomplishing all that can be done for our erring race? We think the church, to be sure, is quite sufficient to employ all the talent and labor of the saints, and for our life, we cannot see the necessity of additional societies to perfect the people of God, or even to convert the world. If these views are peculiar, we have mistaken the whole object of the brotherhood.
We are mortified at the effort of our brother, and trust our course will not be such as to require him to “come down” from his “busy” heights in defending organizations not peculiar to the Christian religion. Our earnest desire is to labor with him and all the beloved brethren, in defending the cause of Christ, against the machinery of the world.
T. F.
Bro. D. L. Palmer, and Bro. P. D. Robertson have recently added sixteen to the faith in Arkansas.
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IS THE WORD ELDER, AN OFFICIAL TERM?
Bro. D. S. Burnet requests us “To give our reasons in extenso, for concluding the word Elder is not an official term.” We will gladly do so.
- The Hebrew word zāqēn is found 172 times in the Old Testament, and is rendered, in no instance by an official term. It is frequently translated as “old.”
“Abraham and Sarah were old.” Gen. xviii. 11. In this passage, as in many others, it is applied to women as well as men.
In Zech. viii. 4, we find “old men and old women.” It is most frequently translated as “Elders.” Thus, Num. xi. 16, “Gather seventy men of the Elders of Israel, whom thou knowest to be the Elders of the people and officers over them.” Here, the words Elders and officers are employed in a different sense. - It is often translated as “The old.” See Deut. xxviii. 50, (1) Ki. xiii. 25-29, (2) Chron. x. 8. Hence we read of “The young and the old,” Esther iii. 13. Several times it is rendered “The ancients” as “The ancients of the people and the ancients of the priests.” Jer. xix. 1.
- In addition to this testimony of the Old Testament, Calmet says, “In the beginning, Elders exercised a jurisdiction only like that which fathers of families exercise over their families, founded on the respect and obedience due to parents.” This is the universal idea of Elder.
- In the New Testament, the Greek comparative objection Presbuteros is found 71 times, and although it is usually rendered Elder, it is also translated as “The Eldest.” John, viii. 9, “They went out, beginning at the Eldest;” and “Old men.” Acts ii. 17, “Your old men shall dream dreams.”
We admit two difficulties in our conclusion.
In the first place, it is said, “When they had ordained them Elders in every church.” Acts xiv. 23, and “I left thee in Crete, that thou shouldst ordain Elders in every city;” and the rather careless reader is liable to conclude that ordaining Elders is equivalent to making Elders, when in fact, the Apostles meant that as it was in the days of Moses, God intended that the Elders only should take the oversight of the congregations. Hence Paul on this very point exhorts Timothy, not to lay hands on a neophyte—”novice”—neophyte—new convert. I Tim. iii. 6. The idea of Eldership is that it attaches alone to experienced converts. Consequently, Timothy was to ordain men of age, wisdom, experience—not to constitute them Elders, but because time and experience had made them Elders. Such, the Holy Spirit “made overseers.”
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Acts xx. 28.
In the second place, the word Elder is applied to Bishops, to such as in our version are termed officers, but if it should appear there is no authority for an official designation in the New Testament to a Christian, and that because a judge while he is in fact a lawyer, all lawyers are not necessarily judges, the difficulty vanishes.
But Paul and Peter combine evidence on the subject which ends all controversy. The former says, “Rebuke not an Elder, but intreat him as a father, and the young men as brethren.” “The elder women mothers.” If elder is official for men, it must be for women, according to the spirit. Peter says, “The Elders who are among you I exhort, who am also an Elder, feed the flock of God, taking the oversight. Likewise, ye younger submit.” 1 Peter v. 1-5. If Elder, here, is official, so must be, by force of language, “Younger.” We think the reasons are conclusive, to persons competent to judge, and therefore, we request the earnest reader of the Bible, to show the defects in our conclusions.
T. F.
THE SPIRITS TEACHING
We wish to write a few things in as brief a manner as possible, on the teaching of the Spirit of truth, or the Holy Spirit.
To whom was the Holy Spirit promised?
His disciples, or those who were to become teachers.
What was the Spirit to do?
We wish here to make a few remarks. God sent His Son into the world to save the world. After John had immersed Jesus, the Father said, “This is my beloved Son, in whom I am well pleased.” Again, at the transfiguration, He said, “This is my beloved Son, in whom I am well pleased, hear ye him.”
From this saying we learn that Jesus Christ is to be heard.
Question: Did God anciently speak to all of the fathers personally, or to them through prophets? God, who at sundry times and in divers manners spoke in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son.
How? “The Father which sent me, he gave me a commandment, what I should say, and what I should speak.”
But since Jesus is not on earth, and God only speaks to the world by his Son, how can we get the message?
Now answer the question.
What was the Spirit to do? Christ had been on earth for some time, during his…
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He selected a class of men to whom he delivered all that he designed the world should know relative to the kingdom—their introduction into it—their government as citizens. He was the teacher, the disciples were the pupils. He notified his pupils that he must shortly leave them; they well knew that they could not remember all things which he had taught them, and consequently were sorrowful at the thought of parting with their teacher. He then informed them that he would “pray the Father, and he shall give you another comforter (teacher) that he may abide with you forever” (the pupils). He informs them that those who are out of the school cannot receive the teacher—the world. He then tells them that the new teacher, “whom the Father will send in my name, (by request) he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.” (he will cause you to remember my instructions while I was with you).
Here we learn that the Spirit was to bring things to their minds of which Jesus had spoken while on earth. He also informs them that when the other teacher comes that “he will guide” them “into all truth,” nothing to be left untold, when the Spirit should come.
But they knew that God had said that His Son should be heard in all things, and if so; what could the Spirit do? It would not do for the Spirit to speak of himself, for the Son is the Oracle “in these last days.” Jesus then said unto them, “he shall not speak of himself; but whatsoever he shall hear, that shall he speak.” Then the disciples might say very reasonably that the Son was heard in all things, and that they should know nothing new when the Spirit should come.
He then says, “he will show you things to come.” As much as to say, he will teach all that I have taught and show you things to come in the future. (See revelations.) After the resurrection of the Son of God, the disciples were in company with him, and he spoke unto them saying, “All power is given unto me in heaven and in earth.”
Well Master what will you have us do? they might ask. “Go,” said he, “and teach all nations.” Here we see one teacher making many teachers; here he authorizes his pupils to commence teaching and limits them to the world.
What must we do when we have taught the people? Baptize them said he, “into the name of the Father, and of the Son, and of the Holy Spirit.”
When shall we commence teaching? “after that the Holy Spirit is come upon you.”
Where shall we begin? “beginning at Jerusalem.”
But how long before we commence our work? “tarry you in the city of Jerusalem, until you be endued with power from on high.”
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which they “returned to Jerusalem” and were continually in the temple, praising and blessing God, until “the day of Pentecost was fully come, they (the pupils) were all with one accord in one place.” They were ready to receive the promised teacher who was to “guide,” “teach,” and “show” them. And they were all filled with the Holy Spirit.
Mark they have “stayed at the right place”—they have done no work as teachers yet, but were to enter upon the work as soon as the promised teacher should come, and mark also they knew but one language, but their future teacher being able to speak in all languages could readily put the words of Jesus, the first teacher, into all languages, and they began to speak with other tongues, as the Spirit gave them utterance.
How could they know that the things received were the Holy Spirit? Answer, He was to “testify” of Jesus, which was done on that day—”being by the right hand of God exalted.” He was to bring things to their remembrance that Jesus had said which was done that day. See the 11th ch. Acts.
What did Jesus command the disciples to preach?
The Gospel—”he that believes and is immersed shall be saved.” What did they preach when they received the last teacher? The Gospel—and told the people to “Repent and be immersed every one of you in the name of Jesus Christ, for the remission of sins.” Then the first and last teacher taught the same thing. Hence the work of the Spirit is plain.
God spoke to Jesus—Jesus gave the word to the Apostles, the Holy Spirit brought it to their remembrance, they then spoke it to the people. If then you would hear Jesus, hear the Apostles. “He that heareth you heareth me,” said Jesus. “He that receiveth you, receiveth me; and he that receiveth me receiveth him that sent me.” So if you hear and receive the Apostles, their teaching, you hear and receive God.
The Spirit then did for the last teacher what it did for the great teacher—Jesus, it enabled them to teach and prove it by demonstration—by miracles.
You ask how does God speak to man? I answer “by his Son.” How did God give his Son orders what to teach? His Son gave these commands to his Apostles and then went back to his “Father’s house.” The Father gave him the Holy Spirit, he then gave it to his Apostles, it brought what he had said to their minds, the Apostles spoke it to the people, what they spoke was written for us now, or enough to know what to do in order to salvation, and since God’s word always lives we can this day understand and obey and be saved or reject and be lost.
The Spirit “guided,” “taught,” and “showed” the…
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Apostles all that God designed the world should know, hence if the position occupied by me is true, till the “latter day operations” are false, I here take my stand, they are false. All new revelations are nothing more than little dreams. Those who claim to be guided by an inward illumination of the Spirit deny the work done by the Spirit in the days of the Apostles for they were guided into all truth and anything claiming to be the guidance of the Spirit in these days are false, for if the Holy Spirit guided into all truth, the latter day guiding must be into error.
I most positively deny the sectarian idea of the operation of the Spirit and the inner-light doctrine. By operation, they mean something better felt than told—a little whisper getting religion—working upon the feelings of the people and any, and every thing else that is “foolish and unlearned.” Teach, guide, bring to remembrance and show things to come are Grades of God. Operation, inner-light, better felt than told, and getting religion are Orders of man.
Then what Jesus taught let us do, for Moses truly said unto the Fathers, “A prophet shall the Lord your God raise up unto you, of your brethren, like unto me; him shall you hear in all things, (not a part and do as we please as to the balance) whatsoever he shall say unto you. And it shall come to pass, that every soul which will not hear that prophet, shall be destroyed from among the people.” Hear Jesus and live, refuse him and die. It is Jesus not yourself that is to be heard. Obey Jesus and you are guided by the Spirit.
J. K. SPEER
WHAT CAN THE CHRISTIAN WOMAN DO?
The influence which woman is capable of exerting has been felt, to some extent, in all ages and countries; but it is only where the truths of the Gospel are correctly taught and its precepts practiced that she occupies a position in which this influence may be used for the promotion of virtue and happiness.
In ages when these truths were obscured and but imperfectly understood, woman, if she possessed beauty or rank, received admiration; she was made to preside over the sports of the Tournament, she was extolled in the song of the troubadour and she incited her fellow beings to wild and daring deeds by her encouragement; but she felt
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herself powerless to accomplish anything better or nobler. In the palaces of the Orient where the religion of Christ is not known, she is surrounded by every elegance and luxury of life, every physical want is supplied, but the intellect is cramped, the affections not respected, and she is miserable in the consciousness that she can wield no influence that may benefit herself or others.
To Christianity then woman owes the position which she now holds in all enlightened countries—an exalted and honored position from which may emanate influences that, though silently exerted, may be powerful in ennobling, elevating and purifying. Should she not then be ever mindful of this sacred obligation? Should she not, realizing the responsibility resting upon her, be very careful how this influence is used? Should not her heart rise in constant orisons of praise to Him—for what would this fleeting life be worth to us if we could effect nothing in fitting ourselves and others for Eternity?
Let each one then who has taken upon herself the “yoke” and “burden” which our Savior has required His followers to assume, look into her own mind and heart at the capacity which is there for accomplishing good, and around her at the many objects on which it may be accomplished, and ask herself, “What can the Christian woman do?” Woman can certainly do much, there are a thousand means by which her desire for accomplishing good may be carried out. A right to the liberty of the press is not even denied her, and if she so aspires, she may send forth her thoughts in lively exhortation and eloquent appeal to her fellow-beings; and thus she who would shrink from addressing more than a group of friends, may transmit her opinions and ideas to thousands.
And there are many other ways by which the earnest, zealous Christian woman may effect good. But it is not in any of these that her greatest, best influence acts; that is exerted in her home, in the family-circle where the gentle example is seen, where the mild precept fills. It is in this, her true right sphere that the mother makes the impressions on the plastic mind of her child that are unfading—there she can tell her eager listeners of a Father’s mercy and kindness, of a Savior’s love and sacrifices and can teach them their responsibilities and obligations to these, and her pure teachings will sink upon their hearts in undying characters. There the sister and daughter has a thousand duties which if performed will bring their own reward; she can utter words of encouragement, of consolation, she can teach lessons of obedience, of trustfulness, and if she strives earnestly to live the Christian life what may
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no~
her love, her devotion, her prayers accomplish. She may so show forth in her life—the beauty and worth of Christian piety—as to lead those whom she loves to the feet of her Savior—blessed privilege; who can properly appreciate its worth?
But it will be no easy thing to accomplish all this; she who would live such a life and exert such an influence must use constant, prayerful efforts; she must indeed gird on the “whole armor of God” if she would overcome and endure the temptations and trials with which every Christian must contend, and live a holy and worthy life. But she will be encouraged by the consciousness that the cause in which she is engaged is the greatest and noblest in which mortals can engage.
Some who would enjoy the fleeting pleasures of the world may scorn a life spent thus; but she who spends her time and talents in advancing the cause of Him whose teachings have done so much to elevate and ennoble her position, will find a sweeter, purer pleasure than could be found in any other pursuits, and will feel that the pleasures that would draw her from this are vain and empty joys that would fail to satisfy the high yearnings of the human soul.
S.
ORGANIZATION
Organization has long been the cry of the disciples. Periodicals have annually teemed with lengthy speculations about a vague something called Organization. Councils and consultations have been held to devise means for accomplishing the much desired object. But the brethren have usually spent their time in deploring existing evils, and resolving that the Bible furnishes a perfect remedy, without arriving at any definite understanding as to what the Bible teaches, and of course nothing has been accomplished.
The instruction of the churches has been mostly left to a few sinecure preachers, who have abused the brethren for being rich, made scores of converts from the world and the sects, found the churches inactive, the brethren unwilling to communicate of their means for want of proper instruction and left them so, and have finally gone to some lucrative calling as starved preachers.
The scene has been occasionally varied by brethren in different sections, who are not too strict in their adherence to the Bible, nor distrustful of their own wisdom to originate a modest…
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Little system, which they, in the simplicity of their hearts, think, will work like a charm in dispelling all discordant elements, and unite all into one universal harmony of clock-work operations. They imagine they can learn wisdom from the mistakes of the sects, and profit by their good things. Hence they patch up a miserable something, by plucking a gem from Presbyterianism, a flower from the Baptist or Methodist, and to give it an ecclesiastic grace, they will not refuse a well-disguised feather from the cup of Episcopacy. And lest they should not be known in their new garb, they preface the matter by some pompous resolutions, voting themselves to be, “a Christian association,” “disciples or Christians.”
But that which appeared quite easy in theory, is soon found to be very difficult in practice. After all their efforts have proved abortive, their hopes mere delusions, and their little pet theory worse than useless, they become embittered against their brethren for not adopting it, cease their efforts, and give up the world as hopelessly lost.
Men are impatient for success, and think the world must be taken by storm. The spirit of this fast age has taken hold of the church, and the tendency is to make wholesale work of everything. Hence some self-moving, patent, yankee, mowing-machine system is desired, which, as it moves, will carry everything before it, and convert the world while men sleep. No organization is thought worthy of consideration, whose polished and shining parts does not attract the gaze and admiration of the giddy world, that does not speak the language of the schools, and lift itself to a proud equality among the time-honored systems, which have so long hung, as an incubus upon the spiritual progress of the world.
There has been great disposition to invent, and try new experiments, which clearly betrays a want of faith in the word of God—a want of that unwavering confidence that labors in hope through the darkest hours, and against the most unpromising prospects. When urged to maintain the primitive order of the churches, some have said, we have tried it and found it wanting; while others have said, we will try the experiment, and if we do not succeed, we will abandon it. Such always fail, because they are beset with the awful sin of unbelief. God is not to be put to the test; and when such thoughts arise in the heart, we should be assured that it is the work of Satan.
The church is not a trial institution, nor a thing of convenience that can be altered, amended, or abandoned to suit the whims of society. It is a kingdom, perfect and complete, that cannot be moved. God’s word is not sent on a test mission to this…
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world, but the declaration has gone forth, that “it shall not return unto him void, but it shall accomplish that whereunto he hath sent it.” Men often lose confidence in the word because their desires are not accomplished so soon as they expected, and begin to regard the church as a failure.
Her victories are not so brilliant and extensive, nor her triumphs so magnificent and alluring as the exuberant imagination had fondly anticipated. The slow progress of the leaven of righteousness is too dull and noiseless for the eager ambition. Many are want to say, “What sign showest thou?” “If thou doest these things show thyself to the world.”
Doubtless many thought the life of the Savior a failure, because of the quiet and unostentatious manner in which he passed through the world. Man’s poor puny wisdom would have had him hasten the work, by storming the world with fire and sword. But the wisdom of God said, by the mouth of the prophet, long before his advent, “He shall not cry, nor lift up, nor cause his voice to be heard in the streets. A bruised reed will he not break, and the dimly smoking flax will he not quench; he shall bring forth judgment unto truth. He shall not fail, nor be discouraged, till he have set judgment in the earth, and the isles shall wait for his law.”
And such is the nature of his kingdom. The little stone must noiselessly roll on, till it fills the whole earth, the little stream silently flow, widening and deepening, till it becomes a mighty river, the leaven must slowly work, till it permeates the whole lump, and in the end, man will exclaim, “It is the Lord’s doings and not man’s doings, and it is wondrous in our eyes.”
God has not given a system that will convert the world in a day, and man cannot originate one that will convert one soul in all time. Then let us not think the Lord hath forsaken his vineyard, or is slack concerning his promises, but let us continue to labor in faith, and patiently wait for the reward.
Though we see not the results of our labors, let us journey on in the narrow way, walking by faith and not by sight, and they will follow after. “Blessed is that servant, whom, when his Lord comes, he shall find so doing.” The bread, cast upon the waters, will return, though it be after many days, and our good works cannot be hid.
But the subject is Organization. What is Organization? Some may see, in what has already been said, the dim shadowing of an answer to this question, and if the Lord will, it may be completed at another time.
T. GOODALL
Franklin College, Dec. 25, 1860.
THE GOSPEL ADVOCATE
THE GOVERNMENT OF CESAR
“Render, therefore, to Caesar the things that are Caesar’s and to God the things that are God’s.”
The whole life of the Savior was spent in demonstrating the importance of doing the will of God, and the relation which it bore to the salvation of the world; and no less by his teachings than his life, does he seek to impress upon the minds of his disciples, the comparative nothingness and insignificance of the temporal governments and earthly things in general.
Only once in his life did he render any service to the Roman government, and that was, in giving a small amount of money in the way of tribute, denying at the same time that it was due from him. And when he was asked whether it was right to pay tribute to Caesar, he took occasion, in answering the question, to impress those around him with the priority of God’s claim upon them by refusing to have anything to do with matters of state, while he devoted his whole time to the mission with which he was charged to the people of the earth. He further taught his disciples that his kingdom was not of this world and that he was not of this world, and adds, “you are not of this world even as I am not of this world.” By his whole life and his teaching, therefore, he teaches us that as we are not of this world, but belong to a kingdom that belongs to Heaven, we should concern ourselves but little with the matters connected with temporal government—as he gave but little to the government of Caesar.
These thoughts were suggested by the present political excitement in which we find professed disciples of Christ as deeply absorbed as others; seeming to forget, entirely, the more important part of the instruction contained in our heading, to wit: “and to God the things that are God’s.” The present excitement demonstrates very clearly, the statement of our Savior, when he said, “the children of this world are, in their generation, wiser than the children of light.” The zeal and earnestness with which the “children of this world” are entering into the political excitement, if directed by the spirit of truth and in the cause of Christ, would christianize the whole land in a few years; and strange as it may appear, the followers of him whose meat and drink was to do the will of his Father in Heaven, are entering into it with as much spirit as anybody. The eloquent and logical appeals that are made to unite all political parties (and which are likely to succeed) into one party, bringing about a unity of sentiment and harmony.
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of action, if made with the same zeal and earnestness in bringing about unity of sentiment and harmony of action among all the parties professing Christianity, would consummate that glorious work so ardently and devoutly prayed for and desired, both by the Savior and many of his disciples.
Is it so then, that the followers of Jesus who, he said, are not of this world, are nevertheless more under the government of Caesar than of God? That they faithfully render to Caesar the things that are his, and more besides, and fail to render to God the things that are his? If not, why is it that the work of salvation is not progressing more rapidly than it is, and as a preliminary work, why is it that the work of uniting all of the people of God in this work is not more nearly finished?
As I go to the doors of the meeting houses on Lord’s day mornings and listen at the conversation going on at the door and notice that, notwithstanding those who are carrying it forward are all professed disciples of Christ, you hear “Caesar’s” name ten times to God’s once; by which you will learn that the whole time and talents of those who should be doing God’s work, are devoted to “Caesar” and “Mammon.”
The common interests and dangers of the whole people of this section of our government are likely to unite persons of all political creeds in one body (and it should be so), which is to be accomplished by much labor and great efforts both physical and mental, in which many professed disciples of Christ are taking an active part, preachers as well as others, and yet these very same preachers and people will tell you, that it is not only impossible, but really not desirable that God’s people should unite in sentiment and action, when infinitely higher interests and greater dangers, not only to a small part of our country, but to the whole world, are involved.
What fearfully bloody and destructive battles have been fought upon new questions of “honor” (falsely so called), or about a small and insignificant territory; and what earnest, eloquent and logical speeches have been made to large and deeply interested audiences upon new abstract questions of constitutional law, or some real or imaginary political rights that had been violated; and yet how many of those auditors (Christians too) would go to sleep under equally as eloquent and earnest speeches setting forth the inexpressible, glorious and soul-stirring realities of Christianity and the fearfully awful dangers attending a rejection of Christianity.
Do we ask why this is? The answer is plain, Christians are more under the dominion of the prince of this world than the dominion of Christ. They are not sufficiently alive to the great interests involved in Christianity.
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Exerting all their powers of soul, body and spirit in the cause of our Savior and the armor of God’s people, they are stopping to criticise each other’s meetings and sermons; and instead of preaching Christ, “warning every man and teaching every man that we may present every man perfect in Christ Jesus,” they are, some of them, preaching about “the proper mode of conducting protracted meetings;” the duties of “pastors to their churches,” and teaching enlightened Christians how they should demean themselves towards “other denominations” and many efficient men spending most of their time in organizing “missionary societies,” “ministers meetings,” etc., in lieu of the glorious system ordained of God for the salvation of the world.
But I thank God that the cause we plead and which is so dear to our hearts, has such men as the Editors of the “Advocate,” “Review” and the “Harbinger” to contend for the purity, the power and the sufficiency of the word of God.
More anon.
In hope of a better state of things,
W. H. GOODLOE.
Clinton, Ala., Dec. 20, 1860.
WHAT MUST A SINNER DO TO BE SAVED?
A writer in the Independent of November 1st says the “initiatory step” of salvation is prayer. Paul says it is faith (Acts xvi. 31). When the sinner believes, he will, indeed, pray, as Paul himself did (Acts ix. 11); but to direct the anxious or inquiring sinner to prayer, instead of Christ, is not only different from the gospel method, but is attended with serious danger.
Prayer is very often understood and practiced as not the expressions of a believing and penitent heart. Then it is delusive. It may even be sincere as a cry of misery and desire of happiness, without any longing after God and his holiness. Then it is met by this withering inquiry: “Who hath required this at your hands?” The prophet tells us of those who did not cry unto God with their hearts, while they bowed upon their beds. Yet such prayers are often made a ground of hope! Many persons live many years in the habit of saying their prayers, but never come near unto God with their hearts—in other words, content themselves with their prayers, without any saving faith in our blessed Redeemer.
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might almost as well count beads. It is therefore dangerous to send inquirers to prayer, instead of sending them to Christ for salvation. You may live the one all your days without salvation, while the other infallibly secures it.
There is, indeed, prayer which always accompanies salvation, but it is only such as proceeds from a believing heart. “Whosoever calleth on the name of the Lord shall be saved.” But the Apostle is very careful to guard against mistake by immediately adding, “How can they call on him in whom they have not believed?” (Rom. x. 14) It is necessary to deal with our invisible Divine Savior, and this can be done only by living faith. Any thing short of this is a broken reed. Many repose upon external means, and have no spiritual intercourse with God by faith in his truth.
There is no middle ground between faith and unbelief. The one brings us into fellowship with our Divine Savior; the other leaves us out of that fellowship. “They are condemned already, because they believe not.” If you tell a sinner to pray without believing, you give him a pillow to rest upon before coming to Christ, and there is danger of resting there till he sinks into the pit. Papists and Arminians think there is such a middle ground, but they have no Scripture for it. Neither the Virgin nor unbelieving prayers are to be trusted for an introduction to Christ, the only and all-sufficient Mediator.
Must not unconverted men pray? Yes, such prayers as God requires, but not such as he abhors. Christ says, “Without me, ye can do nothing.” Therefore, join yourself to him at once. We are “shut up to the faith.”
If these explanations are accepted by the writer above referred to, it is well. Then we have only to charge him not to use language which is so liable to be understood in a way which comforts sinners in a state of separation from Christ. They may think themselves safe, or, at least, in a good way, when in fact it is not so. The point is too momentous to be loosely treated. It is one of those vital subjects on which our trumpet should give no uncertain sound.
BEREAN.
Brother Joseph Morton, of Fayetteville, Tennessee, reports that the few beloved disciples meet to break bread, rejoice, pray, etc., and they ask for help: Will our preaching brethren direct their steps to that point.
T. F.
THE GOSPEL ADVOCATE
THE BIBLE UNION
Never did we embark in an enterprise with greater sincerity and higher hopes, than we did in the cause of the Bible Union; and never did we more reluctantly change our course, than when we were forced to conclude there was doubt as to the final result of the revision movement of 1850.
We rejoiced with thousands of our brethren in calling it, “The work of the age.” We felt but one desire, viz, to see a pure version of the word of God. This was what was promised, and the disciples, north, south, east and west, contributed freely of their means, in the devout hope that in a few years, we would be able to recommend to the world, a correct translation of the Old Testament from the Hebrew, and of the New Testament from the Greek.
Not only were the funds freely furnished by the brethren to accomplish the grand object, but the best talent also of the brotherhood, was willingly enlisted to carry forward the purposes contemplated. In the course of a few years, however, we became satisfied, that to some extent at least, the Baptists who were, by no means in advance of us, intended not only to give every movement a party bearing, but to place whatever might be accomplished, to the credit of their sect. The most solemn pledges were made, and oft repeated, that nothing of a sectarian character should stand connected with the labor.
All the important Protestant denominations were to take part in the work; and in preliminary versions, of parts of the scriptures, in which the word baptism was not found, a few Pedo-baptists were really employed. At first view this had a show of sincerity, but very soon, the Baptist journals began most insultingly to proclaim, that these preliminary efforts meant but little, and that “sound Baptists” would give the finishing touch in the final revision.
When we were satisfied this was the policy of our Baptist friends, our fondest hopes were shaken. Although we had been honored with a critic’s place, when we saw the tendencies, we could but express our fears as to the accuracy of the work. Our apprehensions were also heightened from what we considered most glaring defects in translations from the originals, and unpardonable failures in setting forth the word of life in such an English dress as the learning of the age demands.
But upon expressing our doubts, every exchange with the partisan friends of the Union, ceased to visit our office; and the publications of the Union, no longer came to our address. This satisfied us that objections and criticisms, were not desired, as we had been led to suppose, and that such as ventured to offer them, were to be regarded as enemies to the Union.
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Translation of the Bible
At this junction, our own beloved brethren lifted up the heel against us, looked upon us with suspicious eyes, called us “a complainer,” “fault-finder” and “impracticable” in our ways. We remained silent, except to occasionally call attention to startling developments. Recently, however, a change seems to have taken place in the mind of many of our too credulous brethren. They begin to ask us, what shall be done? We speak for ourselves, and advise with no one.
We believe the money of the saints is lost, and we entertain no hope as to the Bible Union giving a revision of the Holy Scriptures entitled to very high regard.
Instead of employing able and learned men, from the different quarters of the earth, to cooperate in the Bible rooms in New York City, in perfecting the work, Dr. Conant is the only man devoted to it. Dr. Hackett, after spending considerable of the funds at Athens in perfecting his knowledge of Greek, returned to his Seminary to teach sectarian theology, and devote his leisure hours to revision. If we have to educate men for the work, we would prefer educating such as are above party. At this moment we felt offended, and we have not yet recovered from our wound. It is proper to say, that, perhaps two Germans have been engaged to give some part of their time to the work, but there is not a German living, even if he were to devote all his time to revision, who could possibly give a correct English translation of the scriptures.
We consider that our brethren have been wantonly insulted in the prosecution of the work, and that the only pledges which were calculated to give confidence, have been grossly violated, and therefore, till we see a radical change in the line of policy pursued by the Bible Union, we cannot hope to see a pure version of the Sacred Oracles from that body.
T. F.
BETHEL COLLEGE, POLK COUNTY, OREGON
We find before us an advertisement of the above college, whose President is our Bro. S. S. Rowland, and we take great pleasure in calling the attention of our readers on the Pacific side of the Continent to this promising school. No doubt good advantages are offered to youth, and we see no substantial reason why Bro. R. may not conduct a school with advantages equal to institutions in the older States. He and his life partner, formerly our old pupil Emmaly J. Sanders, of Ala., have our best wishes for success in every enterprise and a rich reward in heaven.
T. F.
THE GOSPEL ADVOCATE
CO-OPERATION MEETING AT LEWISVILLE, ARK.
The following Preamble and Resolutions were read and adopted at the semi-annual co-operation held at Lewisville, Arkansas, commencing Friday night before the second Lord’s day in November 1860:
Whereas, The delegates from several of the Christian congregations of South Western Arkansas have, in compliance with previous appointment, met in convention, to consult as to the means best calculated to promote the dissemination of the Gospel of peace and enhance the general interests of the cause of our common Lord and Master. Therefore,
Resolved, That we strongly urge upon the brotherhood the importance of securing and retaining the services of an experienced Evangelist.
Resolved, That we hereby tender our thanks to the American Christian Missionary Society, at Cincinnati, for employing an Evangelist for this State; and, that, during the ensuing year, we contribute as liberally as our circumstances will permit, towards aiding said Society in its noble enterprise.
Resolved, That in our much esteemed brother John S. Robertson we recognize not only an efficient and indelible laborer, but a Christian minister eminently worthy of our confidence and esteem; and we hereby express our entire approbation of his course, and our high appreciation of his labors; and we cordially recommend him to the American Christian Missionary Society as a most suitable Evangelist to be employed by them to labor in our State the ensuing year.
Resolved, That we recommend to the brotherhood the American Christian Review, the Gospel Advocate and other periodicals, as highly worthy of their patronage, and as offering valuable thoughts and useful information on topics connected with the Christian cause.
Resolved, That a copy of these resolutions, including the preamble, be transmitted to Bro. Robertson; also, one to the American Christian Missionary Society; also one to the A. C. Review, and one to the Gospel Advocate.
Resolved, That our next cooperation be held at Corinth, in Pike county, commencing Friday before the second Lord’s day in July 1861.
GEO. W. WRIGHT, Secretary.
Lewisville, Ark., Nov. 22, 1860.
THE GOSPEL ADVOCATE
DIFFERENCE OF OPINIONS
Again has the splendors of a brilliant light overpowered the world with its dazzling magnificence! Again has the beaming effulgence of a fearless intellect sent its rays athwart the universe—not like the dim radiations of a far-off beacon; but, like the boiling “surges of flame” that roll from an immediate volcanic conflagration; while the little shadows of ignorance go skulking from the presence of his exalted genius, into the distant nooks of creation, like frightened quadrupeds scampering for dear life.
Elder D. Buckley pledges to show to the world (“and the rest of mankind I presume”) that A. Campbell—who graduated with highest honors from one of the world’s most time-honored universities—a Rice and an Owen fell by the lightenings of his genius and truth—is either defective in intellect, deceptive at heart, or has taught “Water regeneration.”
Mr. Calhoun said—”A Campbell is one of the greatest men in the world, and while he is editor, count us a subscriber for the ‘Mill. Harb.'”
Did Mr. Calhoun mean he was a great rascal? Or that he had a mind powerful to discover, and honestly to speak—truth?
But, “Hear, O heaven, and give ear, O earth,” while Elder B. explains to A. C. the import of his own language. B. says, “He has taught Water regeneration.” A. C., of course, denies. Then is he deceptive at heart, or defective in intellect? But it’s only a difference of opinion between great men; i.e., between Calhoun and Buckley.
“Said” Mr. H. of Tully Ville, “The Mill. Harb. is a curse to the world, and ain’t no good nohow.”
“Strange,” cried I, “how great men will differ!”
Not long since, a young man—by way of a “smartie”—assured Bro. Butler that a copy of Evangelist was a creed. He confounded the terms, creed and criticism. Creeds are assemblages of propositions to be believed: criticisms are chains of evidence by which we essay to establish our creed.
A creed is a conclusion; a criticism the chain by which we draw the conclusion. The criticisms may be impertinent, false, and the creed true. The criticisms can never be true, and the creed false.
One can draw logs by means of a chain of iron. We draw conclusions with chains of argument. I’d soon call a log a chain, as a creed a criticism.
A creed is a conclusion! Says Solomon; “Hear the conclusion of…”
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The whole matter: “Fear God and keep his commands, for this is the whole duty of man.” “Creeds quia impossible.” Creeds—I believe.
Do you believe that, “To fear God and keep his commandments” is the whole duty of man? Then prove it. Here we enter the field of axioms and testimonies. All reasoning is founded upon axioms. He only, who can perceive axioms, can reason. The Bible is our creed. We endeavor by well arranged testimonies and axioms to sustain it. If we criticise those who enveigh against it, are then our criticisms the Bible itself? We have written many criticisms in support of our creed; are our criticisms the creed itself?
Then for every new criticism you offer, you adopt a new creed. He made the inadvertent blunder, and then, erroneously thought, he must, to defend his dignity, “stand to it;” like the boy who swore “point blank,” that “the horse was seventeen feet (hands) high, he’d say it once he was a gwine to say it again.”
“But what of Elder Buckley?” O yes! I’d forgotten him. If he’ll inform us what sense there is in the phrase, “Water regeneration,” (we can see none in it) will crown him with the palm of genius.
D. L. PALMER
Troy, Drew county, Ark.
“THE INITIATORY STEP.”
DEAR BRETHREN:—I send you a brief article on the great question “What must a sinner do to be saved?” clipped from the “Christian Intelligencer” of New York, the leading paper of the “Dutch Reformed Church.”
Though not fully up to the teaching of the Apostles on this question it is good as far as it goes, and indicates that the writer has taken a long step back towards the divine pattern.
Having got right on the “initiatory step,” I hope he will continue to search the Scriptures until he ascertains what the second and third steps are.
In the plan of redemption there is a place for everything, and everything should be found in its appointed place. The great misfortune of the religious world is, that men have never been satisfied.
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with the plan of salvation, as Apostles and other inspired teachers left it, but are ever tampering with the model given at Jerusalem. May the time speedily come when all men will receive in simplicity of heart “the truth as it is in Christ Jesus.”
B. F. MANIRE
Garrrollton, Miss., Dec. 13, 1860.
CHURCH AT RUSK TEXAS
Dear Brethren:
After several efforts I succeeded in getting Bro. Thomas E. Stirman to visit our town for the purpose of preaching. He commenced a protracted meeting here on Friday night before the first Lord’s day in this month, and continued it until Tuesday following. The result was, that he organized a church of twenty members, twelve of whom had formerly been members of other congregations, and six were baptized. Our little congregation is now in a flourishing condition. We meet regularly, and do our own worship. The Gospel Advocate is doing a great work in our midst. We are getting up another club which will be sent on soon. We already have fifteen subscribers, and hope to get several more. May it long continue to disseminate the doctrine of ancient Christianity. Bro. Stirman will probably visit us once a month during the coming year. He is a man of decided ability, and preaches the Gospel in its original purity, with zeal and fervency.
Yours fraternally,
W. H. MULLINS
Rusk, Texas, Dec. 18, 1860.
Brethren:
Will you be kind enough to state, through the Advocate, the churches of Christ, some six or seven in number, in this part of the Lord’s vineyard are in want of an Evangelist. They desire to procure one of some experience, of approved piety, and who is willing to work, and will compensate him liberally. Address me at this office.
Yours truly,
ROBERT W. TURNER
Clayton, Ala., Nov. 9, 1860.
THE GOSPEL ADVOCATE
ROBERT C. RICE
One of the best men and best preachers to whom Kentucky has given birth is no more. A few months since he married unwisely, at the end of eleven days, a separation took place, the trial was more than he could bear, and he put an end to his unhappy life at the Spencer House in Cincinnati, on Lord’s day night Jan. 13, 1861. He left on his table a letter addressed to our excellent Bro. R. M. Bishop, Mayor of the city, requesting that his “poor body” be “put into a gentle case, and laid by the side of his dear Eliza” (his first wife) at Eminence, Ky.
He added, “I am a true man, have lived for the glory of God and the good of mankind. I have preached faithfully the true Gospel of Christ—and to the cross of Christ I have ever clung as the ground of my hope. But all is over—my mind frantic—my heart crushed.”
Brother Bishop saw his “poor body” placed as he desired. Bro. Hopson from Lexington assisted, and a sadder day, perhaps, these good brethren never spent.
As a useful man, we doubt if Kentucky had a superior to Bro. Rice. He had a clear head, loved the truth, and possessed an honest heart; but humanity was too frail for the trial. Seldom, if ever, has a death occurred amongst the brethren better calculated to afflict the hearts of saints. Hard, indeed, must be the heart that cannot feel at such a sad event. In God alone is strength.
—T. F.
PROSPECTS OF OUR NEW EDUCATIONAL ENTERPRISE
In our recent travels South, we were careful on all suitable occasions, to submit our Educational plans to the brethren. All approved, but we made not one effort to do more than explain our purposes. There is nothing earthly in which the brethren are disposed even to promise investments. Should our Heavenly Father direct the storm to our advantage, all will work well.
Middle Tennessee is the best location for institutions of learning in all the South, and when the portentous clouds that now hang over us once disperse, we think it will require no great labor to unite the brethren in schools, which will prove worthy monuments of a great people.
—T. F.
THE GOSPEL ADVOCATE
CONSULTATION MEETING IN LEBANON
Dear Brethren:
We see it announced in the Gospel Advocate for November, 1860, that the next Consultation meeting, to commence on Wednesday before the first Lord’s day in May next, was appointed to be in Lebanon, provided the brethren here so wish it. We take this opportunity to say to all the readers of the Advocate that we heartily respond to the proposition, and that we accept the appointment with much pleasure.
And we most cordially invite a full attendance of the brethren and friends from all quarters, promising the welcome of our hearts, and the best entertainment in our power.
Fraternally, yours in Christ,
- C. W. SEWELL
- G. L. ROBINSON
- M. T. BENNETT
- WILLIAM WHARTON
- JOHN JONES
- C. F. HUDSON
- BERRY COX
Lebanon, Tenn., Dec. 3, 1860.
Dear Brethren:
The cause of Apostolic religion is prospering in this county as well as could be expected under the circumstances. We want more Evangelists in the field, and if you can induce some brother to come to the county, and labor for us, he will be well rewarded by the brethren, and do a great deal of good for the cause of Christ.
We have but one Evangelist in the county, to the best of my knowledge, and we are willing to liberally compensate any good Evangelist that will come and help us. Our county is thickly populated and there are good institutions of education, and no brother need be afraid to come here expecting to find us an uncivilized people, but on the contrary an enlightened and refined population. If the cause of the great Redeemer prospers, it must be through the Evangelist and the church.
And I will vouch for the brethren that they will do their duty.
Your brother in truth,
J. Q. A. CAPPS
Pleasantude, Anderson County, Texas, Nov. 9, 1860.