THE GOSPEL ADVOCATE

Conducted by
T. Fanning and W. Lipscomb

Volume III

Nashville:
Cameron & Fall, Book and Job Printers, Corner College and Union Streets.
1857

Document Contents

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INDEX TO VOLUME III

Almanac and Register, Disciples’
Adventure in the Tomb of David
Bad Pictures
Baptist Experience
Bible and our Creed
Bible-Reader: What he Thinks
Bible Revision
Birth of Spirit
Call for Preachers
Call to Ministry
Dancing
Deer Groans of the World
Desultory Reflections
Disciples of Christ, will they abandon the Truth?
Editorial
Editors of Papers and Periodicals
England, Mission to
Essay, Elley’s Notice of
Campbellism Demolished
Christ, Submission to
Christianity, Progressive Character of
Christian Church, 1st and 2nd
Evangelizing in S. O.
Evangelizing in Texas
Evangelists, Support of
Extremes Affect
Typical of Christian Economy
Cherokee Nation, Mission to
Church of Christ near Castalian Springs
Church, Corruption of
Church News
Circular
Communion, Open and Close
Consolidation
Expenditures, Religious
Faith and Obedience
Female School, Mrs. Fanning
Franklin College
Franklin College Commencement
Franklin College, Changes in
Faith Alone – How the Apostles Addressed Enquirers
Apparent Contradictions
Controversy, Spirit of
Co-operation in Arkansas
Co-operation
God and Christ, Application of
God and Mammon
Gospel Advocate
Co-operation, Smith Co., Tenn.
Co-operation in Texas
Co-operation, South Alabama
Co-operation, Report of Ky. State
Happiness and Uselessness
Heart, Life and State, Change of
Human Organizations
Human Needs Among Disciples
Co-operation, North East Texas
Co-operation, Notes on G. W.
Indian Mission
Elley’s Essay on Correspondents
Converting Power
Course of the Christian Age
Elder B. Franklin
John T. Johnson is no more
John T. Johnson, Death of
Justification by Faith Only

INDEX

Letters of Encouragement

from C. T. Mandeville, 836, 871
from R. J. Hall, 361
from G. W. Elley, 138, 210
from S. J. H. Millard, 21
from J. S. Robertson, 121
from J. A. Clark, 96
from A. Kendrick, 80
from T. W. Dorsey, 408
from J. H. Dunn, 412
from J. H. Danner, 410
from J. J. Smith, 207
from J. H. Dunn, 408

Lines in Memory of Miss E. Locke

Meeting, Tent

at McMillanville, 283

Metaphysical Discussion

20, 22

Miscellaneous

Prof. R. Milligan’s Replies, 129
Missionary Society, American, 43

Queries

234, 356

Reports of Evangelists

28, 301, 334, 365

Reports from Arkansas

Reports from Texas

Religion in Modern Times

Religious Success, Seed of

Remission of Sins

Revelations and Miracles

Play

172, 181, 186, 202, 241, 251, 278, 278, 305, 357, 399

Scripture Selections for Christians

116, 152, 56, 266

Spirit, Operation of

Spiritualism North

Supporting Evangelists

No. 3, 228
No. 4, 357

More to Think About

Mothers, A Word to

288, 396

Tour in the South, Bro. Campbell’s

Natural Theology

New Life, How to Procure

31, 120

Tribute of Respect

Truth, the Conquest of

Opposition to Truth in Kentucky

Obituaries

31, 65, 64, 137, 239, 268, 316, 342

The Philosophical Essentiality of the Word of God

The Gospel of Christ

On Our Way to the Indian Mission, by J. J. Trott

Union of Christians

Personal

Pictorialism, Morality, etc.

141, 256

Worship, Fashionable

Word, Proclamation of

“What’s in a Name?”

Young, Tracts for

THE GOSPEL ADVOCATE

T. Fanning and W. Lipscomb, Editors
VOL. III
NASHVILLE, JANUARY, 1857
NO. 1

METAPHYSICAL DISCUSSIONS – No. 4

In our third number, on speculative philosophy, we intimated that we would notice its bearings upon the Christian religion. At the opening of the discussion, it is of the utmost importance for the reader to see clearly the ground occupied respectively by modern philosophy and religion.

The subject is plainly expressed by Henry James of New York. He says in his Miscellanies, p. 247, “The natural theologian (philosopher) contends, that we know God’s character sufficiently by the light of nature, to understand our duties to him; and that any additional revelation can only prove conformatory to this one.”

The advocate of revealed religion, on the other hand, maintains that nature does not convey a clear intimation of the divine character, nor consequently our relations to it; and that some additional light is therefore needed to instruct us at once in our duties and destiny.

The same thought is still more forcibly expressed by the famous theological infidel, David Friedrich Strauss of Germany, in his Life of Jesus, vol. 3, p. 441. He says, “The church refers her Christology to an individual, who existed historically at a certain period; the speculative theologian to an idea, which only attains existence in the totality of individuals; by the church the evangelical narratives are received as history: by the critical (infidel, Ed.) theologian, they are regarded for the most part as mere myths.”

This is the very quintessence of transcendentalism, or modern philosophy as taught in all the schools. It is a singular fact, that the doctrine of nature’s possessing ability to teach us the character of God, and our relations to him, is taught in every Sunday school of the land, and is vociferated from almost every pulpit; yet this is an enlightened age!

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“Christianity, on the contrary, claims to reveal facts, a knowledge of which is indispensable to the moral and spiritual well-being of the world, and to offer in attestation of the truth of those facts, the only satisfactory proof, the authority of God, evidenced by miraculous displays of his power.”

Explanatory thoughts on this subject are unnecessary. The examples we may offer cannot fail to impress the idea on the heart, that Christianity rests solely upon miracles and supernatural administrations, whilst philosophical religion—natural theology—rests exclusively upon nature—in the style of Spinoza, “The laws of nature are the laws by which God is bound, nature and God being the same, and, therefore, laws from which nature or God can never depart.” But more of this when we give the system of this German atheistical teacher.

With our statement of the question, thus standing out on the canvass, we feel that it is due to our readers to give them a brief historical sketch of modern speculation.

Our first author is R. Descartes, who was born in 1596 and who was the author of modern philosophy. Perhaps it would be better to say, that he revived Hume and Platonic speculations in modern times. He took his standpoint upon the principle of universal doubt—admitted nothing as true; yet the doubting he admitted as a fact, and, therefore, the act of thinking he considered as indubitable evidence of his own existence. Hence the maxim, “I think, therefore I exist.”

In the further development of this hypothesis, he maintained that the mind is conscious of two sorts of ideas, viz., thought and extension. Extension has relation to matter—substance—he said, but thought to mind—spirit. The world contains, according to this theory, two classes of beings—spirits and bodies. He maintained further, that thought is the very essence of spirit. Consequently, our thinking proves us spiritual, or that the power of thinking is pure spirit. Hence, he said, “The intelligence possesses the idea of the Infinite.” This idea he argued was not acquired, but is innate.

It may be necessary to explain what he meant by innate ideas. We employ his own words, “When I say, that any idea is born with us, or that it is naturally imprinted on our souls, I do not mean that it is always present in the thought, for this would be contrary to fact; but only that we have in ourselves the faculty of producing it.” This it will be observed is the doctrine of Leibniz, who advocated an inherent or native activity of soul and mind capable of originating all the moral light that we need in this life. It will not be forgotten that this is the identical doctrine of So…

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Socrates, who pleaded for an ever present demon to guide him, and of Plato, whose notions of ideas are equivalent to the guiding divinity of Socrates, or self-consciousness of Descartes.

It must be perceived, that this system most perfectly precludes the idea of knowledge from without, and consequently it denies the necessity of revelation. If we possess a thinking divinity within, a self-consciousness, capable of evolving all truth, without external aid, we need no other guide, and consequently supernatural revelation is useless.

Attention to the System of Benedict Spinoza

We will next call attention to the system of Benedict Spinoza, who was born at Amsterdam in 1632 and died in 1677. He was a Jew but affected a conversion to Christianity.

Although a disciple of Descartes, Spinoza maintained but a single principle in his philosophy. In the words of Schwegler, he maintained, that “There is only one infinite substance, that excludes from itself all determination and negation, and is named God, or nature.”

It is a well-known fact of history, that Spinoza employed the word nature instead of God; and after his death Doctor Mayer, his editor, changed it, so as to read God for nature. In his whole system there is no such an idea as a personal God, and indeed he declares that his notion of a Deity differs widely from Christians. He denied that understanding and will are attributes of God. His notion was, that there was but a single substance in the universe, which he called nature or God, whose operations were not from will, but necessity; and, of course, that all existences and phenomena are but various manifestations of nature or God.

It will be noted that this is the essence of pantheism. The world is a vast machine which moves from an inherent necessity, and consequently right and wrong are not in the category, and as to a religion to improve the world it is utterly useless; for “whatever is, is right,” and needs no improvement. It is something remarkable, that all our modern spiritual systems are built upon Spinoza’s God of necessity or nature.

But we have said quite enough to give an idea of Spinoza’s system, and we design nothing further.

We think it important, however, to give two other statements of philosophy, viz: The views of Locke, and those of modern German, French, English and American speculatists.

John Locke, the real author of the Baconian philosophy and all correct thinking in England since his day, was born in 1632. There are but two ideas in his system of philosophy. He main-

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Maintained that all of our knowledge comes through sensation and reflection. His notion was, that the mind is a blank sheet upon which may be written impressions according to external influences, and moreover that all of our information is from without. Secondly, he believed the mind capable, by what he called reflection, to manufacture the material thus received through the senses, into correct thought and ideas; that form and consistency are given to whatever comes into the mind through the senses, and that beyond these sources we can gain no knowledge.

We would take this occasion to give it as our candid opinion, that although by abuses of Locke’s teaching, the French, and perhaps others, during the last century, became materialists, and his system has been repudiated generally by speculative writers; if Locke were now alive, or could explain to the world his teaching, he would not differ very materially from Kant, who has two conditions of knowledge, viz: External influences are, as he says, the a posteriori, and the internal, or a priori power of shaping the material of thought furnished from without into beautiful systems. It is a little singular, that whilst most, if not all modern writers oppose Locke, they admit that his modes of thought and investigation are correct.

We think it entirely proper in this connection to give an idea of what is known throughout the learned world as “Transcendental philosophy.” This embraces most modern speculative systems. It may be in place to say, that Kant of Germany was its reputed author; and furthermore, it is admitted difficult to give the idea with sufficient perspicuity for casual readers to see it. Indeed, Germans say, that the English and Americans are scarcely capable of appreciating the thoughts of modern philosophy.

Kant maintained, in reference to religion, that “The death, resurrection and ascension of Christ, cannot be available to religion within the limits of pure reason.” Regarding the Bible, he argued that “Revelation must be interpreted in a sense which will harmonize with the universal rules of the religion of reason.” This view at once makes null and void an authoritative religion, independent of man, revealed directly from Heaven, as is represented in the Scriptures. A recent German author says, Kant maintained that “Reason is in religious things the highest interpreter of the Bible.” Again he says, “The transition of the faith of the Church to the pure faith of reason is the approximation to the kingdom of God.” But not to be prolix, the idea of Strauss and all of the transcendental school is, that the…

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Sooner we abandon the idea of a personal Christ, as Savior, a visible church, and binding ordinances, for an absolute or imaginary religion, the better. All the facts of the Bible are regarded as mere myths—that is, representations of real facts, for the sake of the vulgar world, which never existed. Thus the Savior, a personal Father in Heaven, a church of Christ, the ordinances of the New Testament and every bond of society are cast out, for an ideal religion of something called “pure reason.”

This is called transcendental, because it transcends the real and enters into the phenomenal. In the whole system there is no church; really no God, no ordinances, no Bible to be respected as containing revelations from our Father in Heaven, and there is no hope of immortality above the dreams of Hindoos regarding a final reabsorption into the great soul of the universe.

It is also right and proper to suggest that this transcendentalism has prevailed in political circles, North and South. It has been but a short time since a “higher law” authority within every man, whose right it is to contravene the constitution and legislation of the country, was advocated in the Congress of the United States, with an audacity not becoming citizens of our mild, most lenient and most abused government. This insolence before heaven and earth may not always be endured. In Tennessee, and amongst the disciples of Christ, we have heard the doctrine advocated, that whatever a man thinks is right, is right to him.

Feeling is thus regarded the guiding divinity, and the religion revealed in the Bible consequently is repudiated by all of this school. We have suffered much from this species of unbelief. More, however, upon this subject may be unnecessary. We think we have shown, that all views save that of receiving the Bible as a book of authority and the ordinances of the New Testament, with the pure life required as the only conditions of eternal life, is grossly infidel.

T. F.

THE DEEP GROANS OF THE WORLD!

Man is but a shadow upon the earth. The seasons revolve around, and leave their mark upon him! The world is his school, and Time and Eternity his lessons. He is himself a walking, thinking, smiling, weeping, and deeply plotting mystery! He studies the multitude, and the multitude studies him; and oh how dissimilar their results!

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Blunders from the first step of life, and blunders on to the last day thereof; and bears the marks of scars and bruises on his person; but the soul that lies within the body can only show her hidden wounds in faint lines upon the countenance. Suffering is the furnace of the soul, and trials and conflicts bring out the hidden virtues of the heart, which might otherwise waste unseen and be to time unknown.

In reading the last works of one of England’s greatest literary artists, for there are authors by profession, I was made to wonder how the knight of the pen becomes a painter, and makes all the touches stand out before you like a picture. Thomas Carlyle, in his “Latter-day Pamphlets,” has come out the avowed enemy of Revealed Religion.

Not Macaulay would have come out, had he crossed the Rubicon, into the airy regions of speculation, with a fair and square avowal of the fact, in plain and readable English; but, in his own roundabout and regular marvellous manner, in a kind of half funny and spasmodic sarcasm and cutting satire, of which he is a fearful master! He is deeply in earnest against all “shams,” and is fascinated with reality, with work and its grand results, either of the hands or of the brains; and is greatly in favor of “hero-worship;” but all the time quarrels with what the world admires!

The truth, in his case, seems to be this, that he has bowed so fervently, and so long, before the heroes of speculation in Germany, that he comes out a many-sided man, made up in parts of Hegel, Schiller, Goethe, Richter, and Fichte! And, in an Englishman, a most remarkable result is, that he has inhaled from them their unbelief and their deadly hostility to liberty and popular sovereignty!

“Ballot boxes,” popular “Parliaments,” “Stump Orators,” “Exeter-Hall-philanthropy” and “religion” come in alike for his most biting sarcasm and his bitterest scorn.

Some one once said to Coleridge that Klopstock, the poet, was the German Milton. “Yes,” said he, with a loud roar of laughter, “a very German Milton!” So it seems that Carlyle has become a German freethinker, and he is truly a very German freethinker.

In a queer and most laughable jumble of the queerest things I ever read from any mortal, on “Hudson’s Statue,” he has the following hard hit at religion: “You have renounced fealty to Nature and its Almighty Maker; you have said practically, ‘We can flourish very well without minding Nature and her ordinances; perhaps Nature and the Almighty—what are they? A phantasm of the brain of priests, and of some chimerical persons that write books?'” “Hold,” shriek others wildly, “You incendiary infidels; you should be quiet infidels.”

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and believe! Haven’t we a Church? Don’t we keep a Church, this long while; best behaved of Churches, which meddles with nobody, assiduously grinding its organs, reading its liturgies, homilies, and excellent old moral books, so patiently as Church never did? Can’t we doff our hat to it; even look in upon it occasionally, on a wet Sunday; and so, at a trifling charge of a few millions annually, serve both God and the Devil? Fools, you should be quiet infidels, and believe!

In another piece on “Jesuitism,” where Ignatius Loyola & Co. meet “With, perhaps, the most severe dressing they ever received, he quotes with approbation from, “A Yankee friend,” the following compliment to Christianity, “Church, do you say? Look eighteen hundred years ago, in the stable at Bethlehem, an infant laid in a manger! Look, thou ass, and behold it; it is a fact—the most indubitable of facts; thou wilt there learn innumerable things. Jesus of Nazareth, and the life he led, and the death he died, does it teach thee nothing? Through the as through a miraculous window, the heaven of Martyr Heroism, the “divine depths of sorrow,” of noble labor, and unspeakable silent expanses of eternity, first in man’s history disclose themselves. The admiration of all nobleness, divine worship of god-like nobleness, how universal it is in the history of man!

But mankind, that singular entity mankind, is like the fertilest, fl.uidest, most wondrous element, an element in which the strangest things crystallize themselves, and spread out in the most astounding growth. The event in Bethlehem was of the year One; but all the years since that, eighteen hundred of them now, have been contributing new growth to it; and see, there it stands—the Church! Touching the earth with one small point; springing out of one small seed grain, rising out therefrom, ever higher, ever broader, high as the heaven itself, broad till it overshadows the whole visible heaven and earth, and no star can be seen but through it. From such a seed grain so has it grown; planted in the reverences and sacred opulences of the soul of mankind; fed continually by all the nobleness of some forty generations of men. The world-tree of the nations for so long! Alas! if its roots are now dead, and it have lost hold of the firm earth, or clear belief of mankind—what great as it is, can by possibility come of it? Shaken to and fro, in Jesuitism, Gorham controversies, and the storms of inevitable Fate, it must sway hither and thither; and ever farther from the perpendicular; and at last too far; and sweeping the eternal heavens clear of its old brown foliage and multitudinous rook’s-nests—come to the ground with much confused crashing, and disclose the diurnal…

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and nocturnal upper light again! The dead world-tree will have declared itself dead. It will lie there an imbroglio of torn boughs and ruined fragments, of bewildered splittings and wide spread shivers, out of which the poor inhabitants must make what they can!

Now this poor pedant of a Yankee Carlyling has made himself very merry, and shown himself very wise, and very eloquent, almost, over this “World-tree!” The world-tree is not in as bad a predicament, for its perpendicular, as the orator was in coming down from his lofty height of airy regions, when he stood stammering out such nonsense as the following:

“Come to the ground with much confused crashing.”

Very much “confused” speaking, that! And choking withal; when an eloquent stands breathless for a graceful finish, and it will not come! This dead “world-tree” besides, is possessed of the faculty of speech, for the eloquent says, for want of something better to say, “The dead world-tree will have declared itself dead!” Stand aghast, you eloquents of old, see what a freethinking orator can utter; ye “eternal silences,” will you be silent any longer, when an old dead-tree can declare itself dead?

Then, again, this tree when it has fallen with such “confused crashing,” will not be done with its wonders, for Mr. Eloquent says:

“It will lie there an imbroglio of torn boughs and ruined fragments, of bewildered splittings and wide spread shivers.”

Most astonishing old tree, that! What critical cruelty to dwell so minutely on an old tree that itself declared to the world it was dead! This torture of the old tree is the unmistakable feelings the orator had, for that it represented in his fevered brain! Hence these “torn boughs”—oh dreadful! these “ruined fragments.” Can it be possible? And last and best, these “bewildered splittings.” They were that! sadly bewildered, positively! “and wide-spread shivers.”

Think of that, ye lights, ye Hegels, ye Holyokes, ye Strauss’s and ye Carlyles! I wonder that when the old tree had to die, and found its end approaching, it did not collect all those who had helped to kill it, and, like Sampson, bow itself beyond its perpendicular and fall upon them and give them the fun of a “confused crashing,” and “bewildered splittings!”

That such passages as these should be quoted by Carlyle with approbation is a proof of decaying power, and an evidence that the time of his end draws near! He is a master in the use of words, but his pupil of a Yankee, I pity him! These apes of greatness are a stench in the nostrils of common sense—these ugly toads that swell their tiny selves that they may reach the dimensions of an ox are unsufferable by their stupidity. The whole passage is a piece of nonsensical…

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grandiloquence almost beneath the dignity of criticism. Infidelity will prove a bad job on the hands of its vaunted abetters and defenders, if this is the best it can do. What contemptible twaddle this, to oppose against the teaching and works of Jesus! What a farthing candle for a madman to carry through the streets of Bedlam or of Babylon in the midday sun?

But, again, as of old, and as ever, these men have no power but against the corruptions of Christianity. What Carlyle says, in amount, has been said by brother Campbell and by many advocates of the current reformation. I have often said that the Established Church of England, and the strife and battles of Dissent would make England infidel to a great extent. Good men there begin to see it and deplore it. Almost all writers on Prophecy and the Apocalypse have looked for a great increase of infidelity just before the dawn of the Millennium. In that noble work, “Christian Theism,” by R. A. Thompson, we have the great difficulty truthfully depicted.

Speaking on this topic Mr. Thompson says:

“Speculation has, in fact, been the bane of Christianity, and has crippled the energies of the church, and restrained its proper influence from the earliest age.”

“But it can hardly be questioned that the history of Christianity upon the whole is too much a history of dogmas and dissensions; too little a record of moral triumphs and of social progress.” Again, he says:

“One obvious result of doctrinal speculations is the incessant division and subdivision of churches and sects. Many have been engaged, of late years, in seeking anxiously for ‘the Church.’ It is rightly assumed that Christ left One Church in the world. All the creatures of God are originally one; one in Divine order, one in Divine communion. And, no doubt, the visible Church on earth would still be one if the work of God were not perpetually defaced by the sin of man. But as human sinfulness broke the harmony of the first creation, so it long since broke the harmony of the Church.”

According to these utterances we are forced to the conclusion, that the world will not be converted until Christians are united. What poor glory is there in maintaining division! How noble to sacrifice opinion, and pride and everything but truth and principle for the salvation of the world. Alas! to see men, good and noble men, led off from the religion of their fathers, because they see such a contradiction in the professors of religion; talking about love and living in hatred and bickerings; talking about humility, and exhibiting pride; talking about converting the world, and building up party walls and abusing.

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and misrepresenting one another! Who that believes in Him that prayed that all his disciples might be one, in order that the world might believe that God had sent him to be the savior of sinners, can hesitate as to his duty? It is time for Christians to awaken and consider their mighty responsibilities at this particular time. Nothing will save mankind from anarchy, infidelity and ruin but pure, primitive, New Testament Christianity.
JAS. HENSHAW.

THOUGHTS ON BROTHER HENSHAW’S REMARKS

It is seldom that we find better hits at modern infidels than in the suggestions of Brother Henshall. Thomas Carlyle is, however, but one of a thousand of the fascinating writers of the times who scoff at the Christian religion. Literary mongos go out of their way to attack the religion of Jesus of Nazareth; but we should fear much more professed Christians, who advocate systems subversive of spiritual truth. It is more than remarkable, that many who write upon what they are pleased to call the Evidences of Religion only confuse and bewilder the mind. The last witness to be consulted on the subject of evidence is John, the beloved disciple. With him the testimony was sealed up.

We have been led to make this statement from Brother Henshall’s exclamation, “That Noble Work, Christian Thought by R. A. Thompson!” The style might lead us to infer that Mr. Thompson had done something most valuable for the world. Be it remembered, that he was required to find “Evidence of God, independent of the written revelation.” To accomplish this, he adopted the old doctrine of Leibniz, “Of a spontaneous activity of the mind” penetrating to the invisible. Such a view leaves no place for supernatural revelation, and hence even “Christian Theism” should be classed amongst the works of speculative ignorance and unbelief.

Mr. Thompson, it is true, said some good things after he finished his speculations, but the work as a whole is not well adapted to uncritical Christians. I presume, however, that Brother Henshall and I perfectly agree in regard to German and English infidelity, and I very respectfully offer these thoughts to caution the young particularly, in the words of Sir William Hamilton, against “learned ignorance.”
T. F.

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SUBMISSION TO CHRIST

There is in the Christian religion such an idea as the giving up of the whole man to Christ. It is in fact the very foundation of gospel obedience. In the world men are the servants of the world, the flesh, and the devil. In Christ they are the servants of Christ. The notion that men or women can profess submission to the authority of Christ and not yield to Him the entire control and direction of their lives is most destructive of everything like Christian life.

In the days of Christ and the Apostles, men were either for Christ or against him. There was no middle ground. The Savior himself draws the line which does not permit any half-and-half sort of life. “He that is not for me is against me, and he that gathereth not scattereth abroad.” No class of mere claimants were known at that day. We read of no such mongrel race. This class of men belongs to an age which has endeavored to obliterate the old landmarks of the Truth, and to tear down the glorious building of Heaven—even the church of the living God.

They are the foster children of that religious service which exhausts itself in the eloquent harangue of some flippant talker, under which men can sit as blocks and stones from year to year and not once think that their whole duty as responsible beings is not fulfilled. Men could not thus act when Peter or Paul or Philip or Stephen spoke to them. They were compelled either to receive the truth, or in mad defiance reject the whole as an imposture, and bring upon its proclaimers the most cruel punishments in their power—ofttimes even death itself.

What a shame it is that we of this day have become so timid, shrinking, and fearful in the proclamation of the same truths of life and death, that the people can from week to week hear what is termed the preaching of the gospel, and still remain indifferent! What a picture it is of our inefficiency and want of earnestness in the work of God!

But I set out to call attention to the matter of submission to Christ on the part of those who profess to be his followers. The same influence that leads men to the belief that a mere assent to the facts of the gospel without any submission to its requirements is all sufficient, operates with equal force in the church.

Men and women profess conversion to Christ, formally submit to him according to the gospel, and still they are far from being in Christ. Paul says, “if any man be in Christ he is a new creature; he has crucified the flesh with its affections and lusts.” But how many who profess to submit to the Lord Jesus in our day are new creatures? How many, in reality, put off the old man with his deeds? How many have ceased to serve the flesh?

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and have taken the Lord Jesus as their master? How many are there who do not still delight in the ways of sin and folly and pride in preference to the paths of righteousness and holiness? Instead of setting our affections upon the things above, the world with its allurements to vice and defilement claims all our affections. Instead of consecrating to God our powers of mind and body, that we may possess rich and abundant rewards on high, the insane thirst for the wealth and honor of earth continually crushes and stifles every better feeling of our hearts, and finally sinks us to the veriest slavery of mammon. Instead of being ever ready to bestow of the means with which God has blessed us at any demand of His cause, we cling to a few dollars as if these were treasures to be laid up for eternity. Instead of the worship of the assembly of the people of God, and the exhortations, admonitions, prayer and praise of the Lord’s house being a source of pleasure, yea, of joy unspeakable and unearthly, to how many are they not a sore burden and task, and by them neglected at the suggestion of any feeling of fleshly ease or worldly care? I think I am not beyond justice in these matters.

I know not what other explanation to give to the many complaints, particularly in reference to the weekly meetings and service and fellowship of the brethren, if these things are not so. I cannot for the life of me see how we as a people should lack for means to carry on the work of the Lord, if we were engaged as true-hearted men and women in the service of our master. We hear of continual complaints that those who labor in the gospel are not sustained; and again the cry comes, we lack preachers. We have schemes and plans of all sorts, from raising means “as valorem,” “specific,” “direct taxation,” and I know not how many others. Again, to supply the other want, educational societies, and associations of all orders are devised to train men for the work of the ministry. They have failed, and must fail. None of them reach the evil. None of them can cure the disease. They are human devices put in place of God’s appointments.

There is but one remedy. There is a single point to which we must come. That is unreserved submission to Christ. The giving up of the whole man to his law. Personal responsibility on the part of every member of his body is the foundation of the whole Christian life. Short of this nothing can be done. Professions are of no avail. Unless we are engaged actively with body, mind, soul, and all we possess in the universe of Heaven, I can see no meaning in the Christian religion. The notion that men will be rewarded for deeds never performed and for sac…

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“Sacrifices never made, is but a mockery of the name of justice.”

We cannot give up the world and be content to bear hardships and sacrifices of comfort in this life; we have no right to expect anything better. We have no business in the Church of Christ unless we are willing to take its Head as our head and submit without a murmur to every requirement of the gospel. It is all a matter of duty, personal, individual duty, to God. If a sense of duty to Him does not bring us to His house with His people, and lead us to the performance of all His commands, I see but little hope for us. If we cannot, as a matter between ourselves and our Maker, be induced to give of the means with which He has so abundantly blessed us, we have no part nor lot in His kingdom. If appeals must constantly be made to worldly pride, or we need constant coaxing to bring us up to the clearest injunctions of the gospel, it seems to me that we had better give up the whole matter. We can be but stumbling blocks and hindrances. But if we love the truth and are determined to obey our Lord, cost what it will, let us do so cheerfully and manfully. In so doing we will be blessed and the cause of our Master run and be glorified.

For the Gospel Advocate.

DANCING

“Be not conformed to this world.” – Rom. XII, 2.

Christians should not spend their time in following the fashions of the world. There are many well-meaning professors who engage in these, believing there is no particular harm in them. If I should succeed in convincing such of the error of their way, I shall not regret my time and labor. We should ever take heed, lest we be led off by the error of the wicked.

I know there is something in modern dancing that is calculated to please the eye of the young; indeed, it is the lust of the eye, which the Apostle John says, “Is not of the Father, but is of the world” – 1 John ii, 16; and those who engage in such things please not the Lord.

It is said that “dancing anciently was a religious exercise—that Miriam, sister of Aaron, danced—David danced, and that Solomon says, there is a time to dance.” I answer, that under every dispensation, God gave a law regulating every part of acceptable worship, and unless we can find a law authorizing dancing, we are sure that it forms no part of the worship of God. Dancers seemed to act from the impulse of the moment on those occasions when…

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God’s people triumphed. On the occasion of the deliverance of the children of Israel from bondage, Miriam, sister of Aaron, took a timbrel in her hand—all the women went out after her, with timbrels in their hands, and Miriam leads not only in the dance, but in the song also; and the first dancer started the song, “Sing ye to the Lord, for he hath triumphed gloriously,” &c., and it seems all the women, both old and young, joined in the music and the dance. No promiscuous dancing here of male and female, as in modern times.

There was some seriousness and much devotional feeling manifested in those cases, which are never manifested in modern dancing. Well, David danced—yes, sure enough, he did, and had no one to help him; and it seems it resulted in the alienation of his wife’s affections from him. No hint that God approved of his dancing. Admitting that dancing was right under former dispensations, it does not prove that modern dancing is right. His dancing was wholly unlike the ancient dance. Then the men were to themselves, and the women to themselves; but that would not suit modern dancers.

But, I am asked, does not Solomon say, “there is a time to dance?” Yes, and whenever the circumstances call for it, and God commands it, then we may dance by his authority, and not before. It is said the Prodigal Son danced. There is not a word of proof that he danced; but, suppose he did, is that any authority for modern dancing?

I will now call attention to a few passages of Scripture, where dancing is expressly forbidden:

“Neither be idolaters, as were some of them; as it is written, ‘the people sat down to eat and drink, and rose up to play.'” – 1 Corinthians x, vii.

Here the Apostle condemns the very thing that we are fighting. He says do not be idolaters, as the Jews were. What was the idolatry? He says: “The people sat down to eat and drink, and rose up to play”—(Dance.) This was their idolatry. Here is a positive command against it. If we sit down to eat and drink, after which to engage in a dance, we are idolaters, just as were the Jews. But it is said: “Their dancing was around the calf.” We do not dance around such things. What is the course pursued in modern dancing? There is a time appointed, a feast is prepared, they sit down to eat and drink, rise up from the table, step out on the floor, the music starts, and the dance begins. This is what the Apostle condemns—can any Christian engage in such things?

Paul, speaking of the works of the flesh, mentions “revelings and such like, of the which I tell you now, as I have also told you before, in times past, that they that do such things shall not inherit the Kingdom of God.”

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Dancing and Its Implications

Dancing is carousing and dancing; and Paul says, “they that do such things, shall not inherit the Kingdom of God.” Who dare contradict the Apostle, and say that we may “practice such things?” For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revelings, banquetings, and abominable idolatries, wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you.” — 1 Peter iv, 3, 4.

Such practices are connected with idolatry. Is it not strange that professed Christians should engage in a practice that was condemned by the more moral portion of Pagan Rome? We have an oration of Cicero, in which he defends Murena, the Consul Elect, whom Cato endeavored to restrain from the office, partly on the ground that he had been guilty of indulging in this effeminate amusement. Cicero repels the charge. Cato calls Murena a dancer. If this report be true, it is a weighty accusation—if false, it is an outrageous calumny.

Wherefore, Cato, as your authority carries so much influence with it, you ought never to snatch a charge from the mouths of the rabble, or rashly call the Consul of the Roman people a dancer, but to consider how many other vices a man must needs be guilty of, before that of dancing can be truly objected to him? No one ever dances even in solitude, or in a private meeting of friends, who is not either drunk or mad.

Dancing is always the last act of riotous banquets, gay places, and profane pleasures. With us, it may be the first act, instead of the last, in these places of gaiety and profane pleasures. It is shocking to hear a Christian apologize for that which has never yet been separated from the most dangerous associations.

The very manner of it, especially waltzing, cannot fail making impressions dangerous to virtue. The above was that kind of dancing in which the gay engaged to gratify profane pleasures. If the Pagans objected to it for the reason that it was connected with banqueting, and gay and profane pleasures, surely we ought to object to it not only for those, but because it is forbidden in the Word of Truth.

We should object to it for the reason that it causes the dancer to forget God. — Job, 21:11.

“They send forth their little ones as a flock—their children dance—they take the timbrel and harp, and rejoice at the sound of the organ. They spend their days in wealth, and in a moment go down to the grave; therefore, they say unto God, depart from us, for we desire not the knowledge of thy ways—what is the Almighty, that we should serve him?” This is the effect it has upon the mind of the dancer. He says unto God, “depart from me.”

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for I desire not the knowledge of thy ways.” We see that modern dancing has the very effect—it alienates the affections from God and the brethren. This is manifest by their neglect of the ordinances of the Lord’s house. You will scarcely ever see a professor come to the meeting of the church soon after he engages in the dance, and then he will take a back seat, away from the brethren—will not join in the singing, and when the emblems of the body and blood of Jesus are placed on the table, he will slip out of sight.

It is said that “dancing is an innocent amusement to pass off the time.” Then, I suppose, we have done so much for the Lord, that we have purchased a little time, and will just step over into the devil’s empire and please ourselves awhile, and revel off the time in gay and fashionable practices. Thus we pay no regard to what Paul says—”Redeeming the time, because the days are evil.”

It is said that it is right to send our children to the dance and fashionable parties—to teach them etiquette. I would suppose, that if parents understood their duty to their children, they would never teach them what pampers pride and worldly-mindedness, or what has no tendency in any way to elevate the affections or purify the heart.

How can a Christian send his children to a dance or fashionable party, without violating his obligation to raise them in the nurture of the Lord? I have never known a teacher of this kind of good manners, who was not a drunkard—I never knew one who made any pretensions to Christianity; yet these are the persons to teach our children.

I met a dancing-master one day in the street; he had just closed his dancing school, and he said, “Sir, I am engaged in bad business.” I asked why he did not quit it—he replied, “I never expect to teach another dancing school.” If the teacher says it is a bad business, surely we are acting badly to send our children to such places.

Many have entered the ball-room with pure and spotless characters, and left it corrupted, disgraced, and ruined forever. How many parents have brought down their own gray hairs with sorrow to the grave, for being so unwise as to encourage their children to go to those places of gay pleasure, where “evil communications corrupt their good manners?” Perhaps their children will blame them for being so foolish as not to have restrained their young minds, and directed them in a proper course.

It may be said, that to attend balls and parties, affords a pleasant recreation to the young, and “we must not restrain them.” Recreation may be found at gambling parties, in drinking crowds, or at any other sinful practice. Did you ever know any person injured by not attending those places of mirth and hilarity? Does it make them any…

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Wiser or better? I answer no. The experience of thousands of Christians testify that no good can result from it—surely those who wish to honor God and his cause, will not go over to his enemies, and eat and revel with those who know not God, and obey not the gospel of our Lord Jesus Christ. Let every young disciple turn away from such amusements with disgust.

“Be not conformed to this world,” is a precept, in obeying of which we will not be living after the flesh, for saith the Apostle, “If you live after the flesh, you shall die; but if you through the spirit do mortify the deeds of the body, you shall live.” I have known some of our churches almost ruined by their members conforming to fashionable vices around them, and rather than give them up, wound the feelings of the more pious brethren, and with apparent indifference see the Church of Christ bleeding at every pore.

I conclude by giving an extract from Adam Clarke, on dancing.

Matthew xv.
Clarke says: “The diversions of the world, feasting and dancing, are but too commonly the occasions of sin. We doubt whether balls are not snares for souls, destructive of chastity, modesty, and sometimes even of humanity itself, and a pernicious invention to excite the most criminal passions. How many on such occasions have sacrificed their chastity! Fix your eyes on that vicious mother, that prostituted daughter, and especially on that murdered ambassador of God, and then send your children to genteel dancing schools, to learn the accomplishment of dancing, where the fear of God makes no part of the education.”

JAMES GILLIAND
Christy Blety, December 2d, 1856.

SIGNS OF THE TIMES

Throughout the length and breadth of the land, there seems to be a manifest desire for a better organization. All the delinquencies of churches and individuals, are charged to bad organization, or the want of organization. While I admit our organization is not perfect, still I think there are other causes that retard our progress; and if the reader will hear with me, I will give my opinion of at least some of the causes. I think I see a manifest disposition with some, to adopt a system of organization that will create hireling priests and a clerical dominion. I venture the assertion that those who are loudest in their…

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Complaints and clamor most for organization, are those who have made the least sacrifices in support of Christianity, and would be the first to accept the gown and salary. Such are always deploring our lukewarmness and inefficiency, and lauding the order, zeal, and progress of some of the sects.

That there is some departure from Gospel purity and relaxation in devotion by the brotherhood, I think requires but little sagacity to discover. But I think it is not wholly attributable to our organization; it would, perhaps, be well for us, if we would do as students at school often do, go back and review our lessons, and in doing this, I think we will be better able to detect our errors and faults.

A quarter of a century back, all were truly Bible students; the preachers confined themselves to the Bible, and there were more argument and Scripture in one discourse than we now have in half a dozen, and then in all the social and family circles, it was one continued investigation of the Scriptures; not an idea advanced, or position assumed, but what was sifted to the bottom, and the result was all were intelligent in the Scriptures, hence they obtained the appellation of Bible Christians.

I have often observed, that just in proportion to the Bible knowledge of any people so were their love and devotion to its institutions, and just in proportion to the love and devotion of any people, so would be the progress of truth in that community. This being true, it is easy to see why we are not now advancing in the same ratio that we then did.

It seems we have now entered a new chapter in this swift age; I fear we have run out of the old apostolic boundary. From the press we often see something like the following, “Doctrines of Christ; we want no discussion;” “We have become tired of First Principles;” “We want short and practical articles;” “the age requires something suited to its taste,” etc.

And from the pulpit it is a rare thing to hear the Gospel preached; I heard not long since a prominent preacher say he had not preached on the subject of remission of sins for a number of years. I replied, “and just so long you have not preached the Gospel;” now if there are many such preachers, it is not hard to account for the want of knowledge, zeal, and increase among us.

I have ever suspected that brother, who is popular with sectarians and the world, for they will not applaud any teaching that is subversive of their own principles and practice. Partisans and the world will love their own; said our Lord, “you are not of the world, therefore the world hateth you:” “If you were of the world, the world would love you.”

Now whenever I hear that the religionists are fulminating their anathemas against a brother, I at once infer, that he is a fearless advocate for the…

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Truth, and has formed no alliance with error. At the present time, there is but little opposition from the press or pulpit. Why is this so? Is it because partisans love us better than they used to; or rather is it not because we have slackened our energies and ceased to throw destructive missiles into their camps? Some may think this would be unnecessary, seeing they have withdrawn from the contest. If they have, it is only to intrench themselves more surely, and to allure the unsuspecting, but as yet, not a single camp has been taken or a flag struck.

Now so long as the world stands, when the Gospel is preached in its purity and simplicity, so long will it be opposed by all antagonistic powers. If opposition to the Gospel should cease, it will be either because there is no world, or because its professed friends are recreant to their profession.

But why are some tired of bearing the Gospel? Because they do not like it, and the yoke of the Lord has become burdensome and galling to them. I would not have the Gospel preached constantly to the churches; the churches should unremittingly edify themselves in all the science of Christianity, and send out the gospel to the world; for it was designed for the world.

“Repentance and remission of sins, were to be preached in Christ’s name among all nations beginning at Jerusalem.” But some think this is not now important, seeing it has been done, and published in our papers and books, and accessible to the people. To this we reply, it might have been said with as much propriety twenty-five years ago; the people had access to the Bible, and it contains all the truth necessary to salvation. If a necessity then existed, for a bold and fearless advocacy of the Gospel in all its length and breadth, it now exists.

Suppose we number a half-million in the United States, this is only about one sixtieth of the whole, so there are fifty-nine to one; and look again at the ten hundred million of souls on earth, and we but a little over a half a million, and shall we say there is no necessity for an uncompromising defense of the Gospel, so long as “it is God’s power to salvation to every one who believes it;” and if it is true, that “faith comes by hearing the word of God,” and without a knowledge of the Gospel there can be no faith nor salvation, is it not incumbent on the church to preach the Gospel in order to faith and salvation.

But some may think, we are urging a point that is not questioned by any; there is no doubt but there is preaching enough but it is questionable whether it is the Gospel or human speculation that is preached. If it is not preached as Peter and Paul preached it the Gospel is not preached at all; and it may be a perverted Gospel.

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or something about the Gospel, but the Gospel of God it is not, and I cannot see that we are commanded to preach any thing else, for the command was, “Go and preach the Gospel to every creature;” and Paul says, “I determined to make known nothing among you, but a crucified Saviour.” If we do not preach the Gospel unconnected with human philosophy and speculation, we need not look for success to attend our labours, and I would have our papers to pursue the same course now that they did twenty years ago. There is the same necessity, the great mass of the people are in the same condition, and the same means employed would produce similar effects, and if a few thousand then made such rapid progress, what could a half million do with the same means and energy? Why should we cease to preach faith, repentance, and baptism for remission of sins? In relation to the intimation that our papers are not as scrupulous for the purity of the Gospel now as formerly, I had intended to offer a list of specifications, but it might excite the authors, and do no good. I had also intended to make some exceptions.

Let none think that I am opposed to scriptural organization, or that those who labor in word and doctrine should not be supported, for I am in favor of both. With these thoughts, I leave the reader to his own reflections.

S. B. GILES.

From the Millennial Harbinger

REPLY TO PRESIDENT FANNING—NO. II.

BROTHER FANNING: I am sorry that our interchange of views on the subject of Christian polity is not likely to lead to a successful issue. As we advance in our investigations, our lines seem rather to diverge than to converge.

After the first reading of my article on “the Permanent Christian Ministry,” you say in the February number of the Advocate, “Our kind impulses prompted us to publish all he had written without a word by way of note or comment.” And it was not till after a brother, for whose judgment you inform us you entertain a very high regard, had urged you to give it to the public in the form of an extra, that you discovered any fallacy in either my premises or conclusions. But having then carefully re-examined it, you say, “While we find so much that is wholesome good, and most valuable in it, and which we would be pleased to give to our friends, there are some points which we think should be better understood before the subjects can be pronounced exhausted.”

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Such is the result of your second reading. Your third is not quite so favorable. Waiving the real questions in debate, and forming a side issue on a merely incidental remark, the meaning of which depends wholly on the assumed standard of comparison, you finally reach the limit of opposition. You say, without any restricting word or phrase, “I suggest, however, with a good deal of respect for Professor Milligan, that I find not a single scriptural position maintained by him.”

This does not look much like Christian union. Still, however, I am not without some hope, that we may yet see eye to eye, even on these grave questions. My reasons for cherishing this hope do not arise from anything expressed in our correspondence; unless it should be in an allusion which you make to a very worthy enterprise of certain “more thoughtful and successful brethren.”

But it is astonishing how even some highly educated minds are influenced by the various lines, angles, and standpoints of observation and comparison. In your reply to brother J. T. Johnson, in the October No. of the Advocate, you say, “I am inclined to have confidence in both individual and cooperative labor, but one should not be adapted to the rejection of the other.” And again, “Let each member do what he can for others, and let each church consider attentively her obligations, and if any work should be suggested too great for the performance of one congregation, the Scriptures authorize the cooperation of any member of churches for accomplishing it.”

These admissions, brother Fauning, are pregnant with the elements of all the organizations for which we plead. Carry them out to their legitimate results, and you will soon have not a society of persons and Odd-Fellows, but a church “fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part,” and laboring individually and collectively through an efficient organization of deacons, elders, and evangelists, as well as in every other possible way for the edification of all its members, and for the conversion, sanctification, and salvation of the world.

To suppose that any number of deacons, elders, evangelists, or churches can cooperate in any important business without even appointing a president, a clerk, a treasurer, or any other functionary, is certainly one of the most palpable of all absurdities. Such a case of cooperation has never been witnessed in any dignified, orderly, and efficient body of men, since time began; and is in the very nature of things practically impossible.

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My views on the paramount importance of the Church as the medium of Christian philanthropy and benevolence have been fully expressed at different times; and particularly in an address published in the September No. of the Harbinger. And as this is the only point in your last communication which seems to require any notice, I will, at least for the present, respectfully dismiss the subject.

Yours in Christian love,
R. MILLIGAN.

NOTES ON PROFESSOR MILLIGAN’S REPLY TO PRESIDENT T. FANNING – NO. II.

Brother Milligan: I trust our labor in attempting to correct each other’s errors will not be in vain. If truth is our object, it occurs to me that we may find it. The points in our examinations are not speculative, but are solely matters of authority, to be decided by the Scriptures of truth. I will notice a few items in order.

You attempt, my brother, to find a contradiction in my remarks. Suppose you had done so? You have certainly paid sufficient attention to Logic to satisfy yourself that such a course of argumentation is most fallacious. Should a disputant prove an opponent a thief, it by no means establishes his own honesty. We were not discussing any system of mine, but your peculiar views; and in all fairness, you are bound, as a Christian, to sustain your teaching or abandon it. The very fact of making tilts at me is evidence to all discerning and candid minds that your position is not impregnable.
But as you have introduced the subject, it may not be improper to see if I have contradicted myself, although contradictions in me have nothing to do with the subjects under examination. You represent me as being well pleased with your essay at first; somewhat displeased upon a second reading, and as finding nothing true in the third examination. Nothing of this character, it occurs to me, is found in my remarks. With many of your thoughts and suggestions, I have been pleased from the first reading of your essay.
My kindly feelings towards you, from your position, from your agreeable manner of writing, and from Brother Campbell’s endorsement, inclined me to publish what you had said without a word of comment; but your system I regarded false and pernicious from the first moment I noticed it.

And now, Brother Milligan, since you have taken the liberty to at

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tempt to involve me in contradictions to sustain a most unscriptural system, you will please permit me to present what I consider contradictions in your essays.

Prof. Milligan says: “In our present condition we can, as a church, do but little for the salvation of the world.” Prof. Milligan says: “The church was organized to convert the world and educate the new converts.” “It is her solemn and special duty to convert all the nations.”
Prof. Milligan says: “If we want to supply our country with Bibles we cannot do it as a church.” Prof. Milligan says: “Let the church be their Bible Society.”
Prof. Milligan says: “If we want to send a missionary to Jerusalem we cannot do it as a church.” Prof. Milligan says: “Let the church be their (the disciples) Missionary Society.”

I will not multiply such remarkable statements. It seems to me, however, it would have sounded much better, Brother Milligan, if you had satisfied yourself that your teaching in relation to the weakness and inefficiency of the church was not correct, to have said so plainly. In one essay you make null, void, and useless the church, by human organizations, as “bodies of necessity,” and in your educational address you make the church God’s agent in conversion, in distributing the Bible, in Missionary operations and in every good work. Now, my brother, I can give no conjecture as to your real belief, in regard to the relative importance of the church, and the frail institutions of mortals.

In your quotations from my remarks to Bro. J. T. Johnson, regarding the co-operation of churches, to show that I do not differ very far from your views of human co-operations, you surprise me very much. Co-operation is not the point in dispute. You had taken the ground, that “We can, as a church, do but little for the salvation of the world,” that “Associations (human) for specific ends, for which the church, as it is now organized, forms no corresponding medium,” must be maintained. My position is, and was, that through the church alone Christians should exert all their influence; and because I thus, in sincerity of soul, pleaded the Christian co-operation of churches, you conclude that I am with you in your unauthorized, unchristian and worldly institutions. I hope Brother Milligan that you will admit the point in discussion.

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Should you, my brother, repudiate your teaching in your essays relative to the necessity and transcendent superiority of worldly organizations and unqualifiedly maintain the honor and dignity of the church, and above all, her true agency in the salvation of the world, we may proceed to examine minor questions. Till you do this, I shall feel that any effort at discussion with you will not prove very edifying.

Yours in the love of the truth,
T. FANNING.

LETTER FROM A. M. DEAN

DALLAS, TEXAS, Oct. 17, 1856.

Dear Bro. Linscomb:—According to promise I now sit down to write you. Our prospects here are very good at this time. Our congregation now numbers seventeen of as respectable men and women as our county affords. The cause is prospering here, and all the brethren that take your most excellent paper manifest an unusual degree of zeal for the cause. Your paper is doing much good in our country; and although brethren here speak in praise of it. Your selection and manner of discussing intricate questions is such that it is calculated to elicit the deepest inquiry.

We have had several very interesting meetings lately, and several additions. I will assist you all I can in getting subscribers next year.

Yours in the one hope,
A. M. DEAN.

LONE MOUNTAIN, ALA., Nov. 26th, 1856.

Beloved Bro. Fanning: I arrived at home last evening, from Mooresville, where I commenced preaching on Saturday night. I was much rejoiced at the arrival, on Lord’s day morning, of our well-known and highly esteemed Brother, McDonald, of Moulton, Ala., who preached on Lord’s day morning, and left in the evening on the cars for home. I continued the meeting until Monday night, which resulted in seven noble additions—six by confession and baptism, and one reclaimed. Praised be the Lord for the triumph of truth.

Your brother in the bonds of truth,
J. H. DUNN.

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A CALL FOR A PREACHER

I will bind myself to furnish decent clothing, at least as good as I wear myself; and all necessary travelling expenses, to any well recommended Christian Brother, capable of teaching the plain and simple Gospel of Christ, who will devote his heart and time in pleading the cause of our common Lord and Savior in North Alabama, at least for one year.

Moreover, if such a Brother should not have a horse to ride, he shall have one to use as long as he devotes his time as above.

There are at least eight large Counties densely populated, and not a single Evangelist in all that large space pleading the cause of the Bible and the Bible alone. There are more or less good Brethren in all these Counties, but I cannot promise how much they will do towards the support of an Evangelist. But I will state one fact within my own knowledge.

I could name several of our ablest men in the gospel, who would have done and did devote whole years to the Lord’s cause with much less assurance of support than the above proposition; and they expected better pay than clothes and a horse, and even money added.

If any Brother should feel any interest for this County, let him write to
C. McDONALD,
Moulton, Lawrence County, Ala.

REMARKS

We most heartily commend the earnest zeal of our veteran Brother, McDonald, but it evinces a lamentable state of affairs in the churches. If the congregations were walking in the light of the Lord, the Evangelists would be sent forth without the least care as to clothing, travelling change, a horse, or with regard to the things of the morrow. It is shameful that Christians have to be reminded that their servants—the Ministers of the Gospel—cannot live without food and raiment.

Who thinks of working his ox, his horse, or even his dog, without feeding him? And yet, is it possible, that the Disciples of Christ in the nineteenth century, will permit men to minister to them “spiritual things,” without a reciprocation in worldly things? This affords evidence that we are deficient in the very first lessons of Christianity. The fact that members of the church talk about “salaries,” or how much, or what preachers shall have, argues that there has been but little correct thinking on the subject of supporting men who give themselves to the Gospel.

T. F.

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MOUNTAIN DISTRICT CO-OPERATION

The Co-operation Meeting of the Mountain District of Tennessee was held in McMinnville, Nov. 21st and 22d, 1856.

After prayer, Bro. W. D. Carnes was appointed to preside over the meeting.

Churches Represented

The following Churches were officially represented:

Woodbury and Pleasant Ridge, Cannon Co.
Ivy Bluff, Fountain Springs, Philadelphia and McMinnville, Warren Co.
Salem, Frauldin Co.
Spencer and Antioch, Van Buren Co.

Delegates from four Churches brought letters, which were read to the meeting.

Report

Reported one hundred and thirteen additions within the bounds of the Co-operation the present year. The Churches contributed as liberally for the support of the Gospel for 1857, as they had done in former years.

Discourses Delivered

As appointed, Bro. Carnes delivered a Discourse on the Office of Bishops; and Bro. Huddleston addressed the meeting on the Duties of Evangelists.

Committee Appointed

A Committee was appointed to ascertain who, of the Preaching Brethren present, were willing to Evangelize in the Mountain District the ensuing year, and to designate their fields of labor. This Committee reported that they had secured the services of Brethren Murphree, Campbell, and Seitz, who will labor in Cannon, Warren, and Van Buren Counties. Bro. Eichbaum will labor in Franklin County.

Unanimity of feeling and a Christian spirit pervaded the meeting in all the deliberations, and the brethren seemed fully determined to labor more zealously to extend the Gospel of the Saviour into the destitute parts of the country.

Conclusion

Done by order of the Meeting.

A. P. SEITZ, Secretary.

N. B. The Churches of the Mountain District appointed a meeting for mutual edification and Christian enjoyment, to be held at McMinnville, commencing Thursday night before the second Lord’s Day in May, 1857.

It was our good fortune to be present with our brethren of the Mountain District at their annual meeting, and it is a pleasure to us to bear testimony to the uniform good feeling and Christian bearing that marked the deliberations of the brethren. Upon the whole, we think the meeting was one of much profit to those who attended. While there was no special discussion of church co-operation, still we think…

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that the disposition manifested by many of the brethren was clearly for the supremacy of the Church of Christ in opposition to all other organizations. There are some few of the brethren I think who do not yet see exactly how they can get along without a little human machinery, but we hope that these will soon see the way clearly. Our brethren of the Mountain District are no doubt as much devoted to our Master’s cause as any in the State, and we were particularly pleased at the spirit of earnest zeal that fills their hearts. One suggestion we would make. We think the labors of their evangelists are confined too much to the beaten tracks. Their efforts I think have not been enough directed to the destitute regions within their bounds. Plant and build up new churches, brethren, and it will impart fresh life and animation to the older. The very idea that we can see from year to year how the cause has prospered in our hands and how the borders of Zion have been extended, will inspire the brethren with energy, and bring up to the discharge of the gospel requirements with renewed activity and spirit.

W. L.

ARKANSAS CO-OPERATION

DEAR BRETHREN: — Our District Co-operation came off, according to previous appointment, on the Saturday before the second Lord’s day in this month, at Steep Bank Church, in Lawrence County, Ark. The following churches were represented:

Steep Bank
Blue Spring
Mill Creek
Stony Point
Christian Union
South Fork
Mud Creek
Glaze Creek
Rocky Bayou
Red River
Point Remove
Greasy Valley
Rocky Point

The meeting was opened with prayer by Brother Adam Henderson. Brother Daniel Koso acted as Chairman of the meeting. The membership of the churches represented was 594, and the contributions for evangelizing was $310.75. Bros. John M. Lemmons and John Saylors were chosen to labor as evangelists for the ensuing year. The next Co-operation Meeting was appointed to be held at Mill Creek Church, in Izard County, on the Friday before the second Lord’s day in October, 1857. The meeting was adjourned by prayer by Brother Brown.

October 24th, 1856.

JAS. H. MUMLINIKS, Sec’y.

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More more than thankful to Heaven are the conductors of the Gospel Advocate for the promptness of the beloved brethren in circulating the work. Our plan of renewing subscriptions has worked admirably well. It tends very much to excite the brethren to habits of punctuality, and places the paper on the proper basis.

We are also very thankful to God for the encouraging manner in which our brethren write to us regarding our preference for the church to modern institutions. But for this encouragement, and the confidence that the work is exerting a most beneficial influence, we should feel no disposition to write. We respectfully suggest to our brethren, that by very slight exertion we presume the Advocate might be introduced amongst sincere inquirers after truth, of the world and of the denominations, with good effect. No one can tell how much good he can do but by trying.

Dear Brethren, let us work together to promote the cause of Christ. Never were men and women honored in the advocacy of such a cause? Let us know, brethren, without delay, how many of your friends wish to read the Gospel Advocate.

T. F. & W. L.

TO CORRESPONDENTS

We are most anxious to hear from our brethren in all sections of the country, and hope there will be no hesitancy in writing to us freely. The epistles and communications of the saints always cheer us, and we have lived to satisfy ourselves that every one knows something which would profit others.

Send us religious news, brethren, and let us have all of your good thoughts. We need each other’s encouragement.

T. F.

PORTRAITS OF THE BRETHREN

Brother James Challen has sent us a very exact and admirable picture of himself; and informs us that he will soon have one out for Brother Campbell, and perhaps for others.

Address: James Challen & Sons, Philadelphia, Pa.

REPORTS OF EVANGELISTS

Brother John N. Mulkey, of Bowling Green, Ky., reports 248 additions in the “Warreno:od Barman co-operation,” Ky.

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JOHN T. JOHNSON IS NO MORE!

Brother Geo. W. Elly writes to us from Lexington, Ky., under date of December 24, 1856, that information had just reached that place to the effect that Brother John T. Johnson departed this life on the 18th of December, at Lexington, Missouri, from an attack of pneumonia of some ten days’ existence. One of the best and greatest men of the age has fallen. Brother Johnson was practically an earnest advocate of the truth “as it is written;” and his great goodness was manifested from his long and untiring devotion to the cause of Christ. The idea of failure never found a place in his heart; and his success, for some twenty-five years, in his labor of love, we suppose, has been equalled by no man of our country. There was an earnestness of manner in his preaching, and an undoubting confidence evinced in the inspiration of the Scriptures, which never failed to reach the heart. We sincerely sympathize with his relatives, but Christians should regard the fall of Brother Johnson as a great and irreparable calamity. Whom will the Lord raise up to take his place?

“THE UNION OF CHRISTIANS ON CHRISTIAN PRINCIPLES.”

BY WALTER SCOTT.

Published by James Challen & Sons, Philadelphia.

The above is the style of Brother Scott’s work on “Union,” as given to the public by Brother Challen & Sons. This book has been approved by the brethren generally. The indefatigable Brother C. has published it in both a handsome and cheap form. We will be glad to send orders.

Prices:

Paper cover: 30 cents, $3 per dozen
Muslin: 40 cents

MIDWAY, MADISON Co., TEXAS, Nov. 10, 1856.

Bro. Lipscomb:—I am pleased to see that “The Gospel Advocate” is extending its circulation in this State. I shall take pleasure in doing what I can for it. Owing to a scarcity of evangelists in my section of the State, my field of labor is extensive. I have, during the summer and fall, labored in the counties of Grimes, Walker, Houston, Freestone, Limestone, Leon, and Madison; in which there have been fifty accessions. I find the brethren liberal in contributing to the support of the gospel. We want more preachers. Good, common sense, practical men. Men who practice what they preach.

Yours in the Lord,
J. A. CLARK

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Hardin County, Tenn., Oct. 31, 1856

Bro. Fanning: The youngest son of brother John A. Sharpe, Tolbert Fanning Sharpe, died on yesterday at 2 o’clock, P. M. He was eight years of age, and I have never seen such manifestations of serious and profound devotion in any other child. I never heard him laugh, and his countenance was most innocent and lovely. We knelt by his coffin to-day before putting him in his little grave, to rest till the resurrection morn.

His niece, a sweet child of four years old, who died at two o’clock, 4 P. M., of the same day is laid near him. He heard she was about to die, and said to his aunt, “Tell her farewell for me.” In twenty-four hours both children had departed. They left us weeping—bitterly weeping. Is it not strange we mourn that the Savior has taken the precious lambs to his fold? Has he transplanted the sweet flowers to bloom in the garden of Life? Can you not say something to soothe the sorrows and bind up the bleeding hearts of your old friends?

A. Kendrick

Hardin County, Tenn., Nov. 27, 1856

Bro. Fanning: “Who has not lost a friend?” I wrote you of dear little Tolbert’s departure—his sister, Ann Elisa Sharpe, aged 14 years, 1 month and 19 days, left this morning to embrace him in the land of happy spirits.

Your old friend, sister Ann Sharpe, and her oldest daughter, Rachel, are yet very low—but not afraid of death. I am overwhelmed with sympathy for Brother Sharpe, who remains under his heart-rending afflictions, sleeplessly vigilant, ever ready and ever resigned to the calls of his family and to the will of his God.

The beloved Ann Elisa has for weeks desired to be freed from the corruptions of earth that she might live with her Savior. She frequently spoke of her lovely little niece, Ann N. Frady, and her sweet brother, Tolbert, and longed to be with them in Paradise. Death had lost its sting, and eternal spring, with boundless fields of unfading flowers, seemed to open before her. Oh! that we too may be ready!

A. Kendrick

We most sincerely sympathize with these friends of our youth. The Lord will sustain.

T. F.

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TEXAS DEPARTMENT OF THE GOSPEL ADVOCATE

PHILANTHIOPIA INSTITUTE, PALESTINE, BEAVER, ETC.

Being delayed at Palestine by unusual interest in the Church, we did not reach this place till the first instant. Now, safely at home, we are arranging for winter quarters and the labors of the future. This is a country post office, surrounded by an excellent neighborhood. The land range, building rock, water, and health could hardly be surpassed. The timber is good and abundant two to five miles distant.

I expect to commence a family school here first of January next, and have engaged one of the best teachers, by whose labors I expect not to be confined to the school so as to hinder my preaching. Those received as boarders will be such as are recommended as good boys and young men, who will submit to strict parental discipline. Such as are willing to work may, in some instances, be able to pay part or all of their expenses by their labor. I have four sons, and will expect others to abide their care and usage. The course of study will be mainly elementary at first, and as thorough as desirable at last.

Many persons cannot send to college—many students should not be sent. May we be preparatory, and thus auxiliary to older schools of learning. Usefulness will not be lost sight of, or compromised for success, or for any other reason.

The churches at Palestine and Beaver, in Anderson county, are in a most flourishing condition. I never knew the Christian cause more triumphant. Paul and Barnabas labored some three years in and near Antioch, and then the Holy Spirit said, “Separate me Barnabas and Saul,” to go to other fields, because that one was supplied so as to do without them. May I hope that the cause is established in my former field of labor? Certainly the disciples there are able to maintain it themselves, and more than able to sustain any they may choose to aid them from other fields of labor. Hence, the responsibility is upon them. It was hard to leave them. I never was more severely tried. But I am now at home, I trust for the remainder of my days. The blessing of God be upon them!

C. K.
Salado, Bell County, Texas, Nov. 8, 1856.

TWO HINDERING CAUSES

All my experience and observation convince me that, according to the Holy Book, our greatest hindrances are, first, from a want of…

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Discipline in the churches; and, second, from bad management when it is undertaken. Without strict discipline, managed with heavenly wisdom (prudence), no cause can succeed well. We need, above all things, good overseers. Many, ah! very many, of our evangelists need them and their most vigorous Christian labors. The church is the school, and preachers are, to a large extent, the teachers—and yet they too often need to be taught! What shall be done?

Such preachers and overseers as do see and feel aright, and are able to work, should not spare their hand. Many of the teachers to be taught and all the minors—surely this is no child’s work, and who is to do it? Ah! this is the question. I can only answer now—those who can. Let each one try. Truth is powerful within itself, and the Lord is on its side. Who will be popular, and who will be useful? Who will work on their own plan, and who on the Lord’s plan? To the law and the testimony.

I rejoice very much that our editors, whether for one cause or another, seem to have learned that personal acrimony is not tolerable amongst the brotherhood. Success is not in sarcasm or wit. How delightful the heavenly rule, “Let all your things be done with love.” More soon.

C. K.

OBITUARY

Crawfordsville, Miss., October 15, 1856.

Bro. Fanning:—Brother A. J. Swepstone departed this life on the 18th June last, after an illness of only a few days. He was born in Danville, Va., April 6th, 1826, removed thence to North Mississippi, obtained his education at Franklin College, Tennessee, returned to Mississippi, married in Aberdeen, and has been engaged in teaching ever since either in the neighborhood of that city, or near and at this place. He had procured a nice little home near this village and had a flourishing school at the time of his death.

He has left a devoted wife to mourn his loss, and two little girls to whom he was greatly attached. Bro. Swepstone was a man of a very vigorous, discerning and sound mind, of fine judgment, a good scholar and excellent teacher. Few men have so much energy, and can overcome so many obstacles as he was able and did surmount. He was devoted to his family, was an excellent husband and kind father.

He became a member of the Christian church while at Franklin, and remained so until his death. He was a good Bible scholar and indeed a remarkably well-informed man in every way. While he admitted he had not been as zealous as he might in the Christian cause, yet his confidence in the Saviour and hope of happiness were unshaken. Let us therefore “not sorrow as those who have no hope.” Kindly yours,

P. B. Lawson.