THE GOSPEL ADVOCATE
T. FANNING AND W. LIPSCOMB, EDITORS.
VOL. IV.
NASHVILLE, JANUARY, 1858.
NO. 1.
TO OUR PATRONS
We rejoice that our humble labors are respected by our brethren generally, and by many candid persons of the world. Asking nothing as a matter of charity to ourselves as conductors, and having every reason to believe that our teaching is calculated to advance the cause of Christ, we cheerfully submit the work of doubling our subscription list to our friends in the confidence of receiving a cordial response.
We send the first number to our old subscribers, with the request to remit the money at our risk, or return it to us at this office. We will take pleasure in furnishing the work to our brethren in the ministry, and such as are not able to pay for it, without charge.
The cash system has worked admirably; and we trust all friends to pure religious speech will heartily cooperate with us. The slightest effort on the part of agents and such as love the truth will accomplish all that we could ask, or have a right to expect.
T. FANNING
W. LIPSCOMB
TO CORRESPONDENTS
We have on our table several communications, which we are compelled to exclude from our columns, for want of the authors’ names. Our friends who expect to see their productions in the Advocate, must be careful on this point.
T. F.
THE GOSPEL ADVOCATE
A MONTH’S TOUR
With the view of making such practical suggestions as we trust may be of service to our readers, we give them a few brief notes of a recent tour through three of our southern States.
Lord’s day, November 22d, 1857, we left our home at an early hour—reached Murfreesboro at 11 A. M.—met a large congregation, and delivered a discourse in the morning, afternoon, and at night. All seemed interested, and we believe the disciples sincerely love the truth. We were sorry to learn that, although there are some six or eight Christian families in Murfreesboro, they do not meet to keep the ordinances, and we were not informed that these brothers and sisters worship in their families. They all love good preaching, and would pay liberally a preacher to deliver sermons to them.
If we possess any ambition on earth, we think it consists in the earnest desire to assist the beloved disciples in attending to the worship of God, as brought to light in the New Testament. We can promise but little, but God being our helper, we will labor to put in order things wanting in the churches in future. The brethren in Murfreesboro possess the ability to do great things, but the difficulty is to get into the work. We trust the time is not distant when the effort will be made by the disciples to live the religion they believe.
At this point we met Brother E. R. Osborne, who, by giving himself to the work, might be a most efficient teacher of primitive Christianity. There are brethren in Rutherford able to take the county, if they would but employ their talents for the Lord.
On Monday, 23d, we visited Fosterville. Met a few disciples, partook of Brother Vaughan’s hospitalities, and reached Shelbyville at evening. Our talented Brothers Ramsey and Tilman reside in Shelbyville, but they meet not to worship the Lord. Why is this? We will promise to give the brethren a week of our service at any time they may ask it, if we can have any assurance that they will even begin to keep house for the Lord. It is worse than useless to ask sinners to confess the name of Christ, if the converted cannot be induced to keep the ordinances.
On Tuesday, 24th, we addressed a small audience at Richmond, and reached Fayetteville at night. We were much grieved to learn that our Brother John Goodrich, long and favorably known as a devoted disciple, had in the money pressure lost his mental balance, and as a consequence had just paid his life a forfeit for his long indulgence to friends. Brother Goodrich was a good man, and now rests from his labors. We preached and buried our young friend and pupil, Geo. Goodrich.
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Baptism
Sister G. and family have the sympathies of many saints. A few sisters and fewer brethren have long met in Fayetteville for moral improvement, and we trust the time will come when the brethren shall grow sufficiently strong to keep the house of the Lord in order.
Wednesday, 25th
We passed into Alabama, and reached Mooresville, in Limestone County, Thursday, 26th, where we remained until Friday afternoon, 27th. We delivered four discourses, baptized one, and had a most refreshing time with the beloved disciples. There had been much trouble in determining whether the worship was to be performed alone by men called “officers,” but the brethren finally agreed to attend to their own worship, as Christians, and for the present dispense with rigidly defined roles. This conclusion, earnestly and practically carried out, will prove of immense value to the local church.
Christians are commanded to meet, sing, pray, break bread, contribute, etc., and personally serve apart or merely for such performances anciently—neither to preach, exhort, implore, or look over the flock. Men prove themselves capable of the various departments of Christian labor, by actual and successful service, and ordination may change the field of labor, as in the case of Paul and Barnabas (Acts 13), or it may consecrate men as to their time in any department, but it confers not office. All are kings and priests by birth into the kingdom, and it is the effect of extreme ignorance to attempt to give Christians this maturity to do anything, by the Romish machinery of granting privileges by the imposition of the hands of unauthorized priests.
We reached Hartsell on Saturday the 20th, remained over Lord’s day, preached four times, immersed six, and extracted a promise from the brethren to meet on the next Lord’s day to worship the Lord. Since the death of our beloved Brother Crockett McDonald, the disciples had not met except to hear preaching. There are no people on earth for whose religious prosperity we feel deeper interest. Our good Brother Manire was with us.
Monday, the 30th
We traveled thirty miles to Russellville, and preached to a large audience. It will be remembered that at this place we planted a congregation in 1852 of some fifty persons, but the cause was paralyzed by the kindness of good men who undertook to perform all the labor for the children, till many of them died for want of healthy spiritual exercise. Diverse helpful congregations, it is true, have sprung up in the church at Russellville, but the disciples meet not except to hear preaching, and therefore many manifest but feeble sympathy.
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Contents of Spiritual Existence
There are, however, we rejoice to know, some devoted brothers and sisters at this place, and we could not express our joy if we could but learn of their walking together in the spirit.
Tuesday, December 1st
We traveled 52 miles to Fulton, Mississippi, but our appointment had not reached the place.
Wednesday, 2nd
We visited “Clinton Gin,” and preached at night, and on Thursday the 3rd, we found excellent disciples—intelligent, kind, and lovers of the truth—but they must not lo worship. We reached Aliceville at night, preached to a good audience, and spent the night with Mr. Adams, husband of a beloved sister from Moulton, Alabama. Many citizens and brethren requested us to remain. We can think of no better field for labor.
Friday the 4th
We preached at Barton; dined with Brother J. M. Collins, and reached Columbus at night. The brethren in consequence of not seeing the preacher were reluctant to open the house upon faith alone, and consequently it was late before we began to preach. We tarried Saturday and Lord’s day, and had a very pleasant and improving season. This is another congregation we planted in 1842.
Observations
- Ken: Disciples do better than they did when they left out their service—till many of the saints die of spiritual mind; yet there has always been found in Columbus as devoted brothers and sisters as ever lived or died.
Brother John Gilmer will prove himself a most valuable worker, if he will properly employ the talent and other resources of the congregation. It is a delicate, difficult, and most responsible labor, yet we have confidence Brother G. is fully adequate for the work.
Monday, December 7th
We traveled in the forenoon to Pickensville, Alabama, preached in the Baptist meeting house, and ministered to the channing daughters of Brother Evans.
Tuesday, the 8th
We reached Olin—were shut out of all the party temples; delivered one of our usual addresses on the power of the Gospel, to some of the best people of the place, in an “upstairs room” of a dwelling house.
Wednesday, the 9th
We spent the time with our old fellow laborer, Dr. W. H. Hooker, in the family of Brother A. Jolly, at Malvern, Green County. The rain fell in torrents all the day.
Thursday the 10th
We passed Greensboro—no appointment—and reached the hospitable mansion of Brother J. C. Curry. We preached in the neighborhood on Friday, dined with Brother and Sister Wal…
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5
…and reached Marion in the evening. We spent Saturday and Lord’s day with the brethren, preached five times, and four were added by immersion. This is another congregation we assisted in planting, that did well till it was robbed and wrecked by unworthy pastors. Bro. P. B. Lawson is practising law and preaching. The brethren agreed to start Brother Rowland, a graduate of Bethany College, into the field in the spring.
On Monday evening the 14th, we preached at Selma; Tuesday we went to Hayneville, preached once, and reached Atlanta, Georgia, Lord’s day, the 20th. After many fruitless inquiries as to Christian worship in Atlanta, we were informed at a late hour by a son of Ham, that there were disciples who met near the depot. We found the neat little house conveniently, heard a brother lecture much to the purpose, at the close of which another dignified, modest, and intelligent disciple stepped forward to administer the supper. Everything was done in primitive style. We asked who these preachers were, and was informed that one was a schoolmaster and the other a blacksmith. This short narrative speaks volumes. Never can we hope to see the Christian religion prosper till school teachers, blacksmiths, farmers, tailors, lawyers, physicians, preachers, carpenters, peddlers, tinkers, and the balance meet on common ground to worship the Lord most high for themselves.
Bro. Dr. Hook and Bro. Nathan Smith called to hear us speak at night. We were physically, mentally, and spiritually incompetent to do justice to any subject.
Monday morning at 1:30 we left for home, which we reached at 10 P.M., after an absence of 30 days, and had cause to thank God that all were well.
T. F.
THE CHURCH IN NASHVILLE
The brethren at a distance, doubtless, will be glad to learn that the disciples in Nashville have secured the use of their old meeting house for the present year, and also, the services of Elder P. S. Fall, of Ky. as Evangelist. There are sound reasons for hoping that Elder Fall’s labors will be abundantly blessed. In the first place, he was mainly instrumental, some thirty years ago, in planting the church in Nashville; and secondly, from the fact that he has not been in the least connected with the Ferguson strife, many persons will hear him.
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Those prejudices are inveterate against all who have attacked the recent infidelity. We rejoice in the belief that many of the brethren who have been so wickedly betrayed, earnestly desire to see primitive Christianity flourish in Nashville, and they are ready to engage heartily in the work of reform.
Notwithstanding the deep degradation of some, the Lord has reserved to himself many noble spirits in our delightful city, that have not dishonored his name, and we never saw the better portion of the citizens more willing to hear and practice the simple truth. The prayers of the saints, we trust, will not cease to ascend to Heaven for the success of the cause of Christ amongst us.
— T. F.
ENCOURAGING
Brother W. Ereckson of East Tennessee, writes that Brothers Love and Allison will travel and preach during the coming year. These good brethren will please act as agents for the Gospel Advocate. Brother E. also informs us that there were six or seven additions at the cooperation meeting held at Mt. Verd, McMinn Co., Tennessee, during the past autumn.
Brother Joseph Greer, of Mississippi, encourages us to “Battle still for the truth,” in opposition to all speculation.
Brother E. D. Moore, of Texas, our first teacher in religion—he told us the story of Joseph and we never forgot it—writes under date of December:
Dear Editor: — Dr. Franklin said, “the most unhappy man was he who could not read on a rainy day,” and we may add, he that cannot write what he thinks. We want the Advocate continued. It cheers our heart, informs our mind, and above all, it pleads for the cause of God. Our brethren Senex, Wilmot, Lauderdale and others have not spoken too highly of the Advocate. We wish most sincerely you may long live, humble and faithful, to plead the cause of Christ with much honor to yourself and more glory to God.
We had the pleasure of preaching a few days with Dr. B. F. Hall, in Sept. 1855. He is doing wonders in his field of labor. He is not preaching himself, but Jesus Christ in child-like simplicity. He is no longer the Brother Hall we used to know, but the plain B. F. Hall.
THE GOSPEL ADVOCATE
carrying the plain word of God, and the giant mind of a Saul of Tarsus, but now a Paul of Damascus. His manner of preaching is simple and easy of comprehension. We parted with Brother Hall at McKinney, visited our daughter, and family of our Brother Sweat, preached by invitation at a Methodist quarterly meeting in Corsicana to the satisfaction of all, and went to Mt. Vernon, Titus Co., where we met your venerable old father. We spent some happy days together. He is much in the spirit of the Gospel. We had four additions at this place. Brother Erect is exerting a good influence.
Fraternally,
E. D. MOORE.
Will Brother Darret act as our agent?
D. M.
Brother J. B. Clark, of Jackson, Mississippi, writes:
“There is much division amongst us here on the subject of communion. (Why is this? Persons in the kingdom of God are commanded to ‘Examine themselves, and so partake.’ Others have no right at the Lord’s table. Who has caused this disunion in the little flock we had the honor of planting in Jackson? We fear an enemy has been in the fold. [T. P.]) We have had no additions for a long time, except four from the Baptist church.
“Brother Caskey is our preacher, and is very popular. Everybody likes him. All admit his fine ability. Still we have the smallest audiences in town. (Why is this? The most talented preacher in the city and the smallest congregation. We do not understand it. We suspect there is something wrong. Perhaps the members, instead of coming together to worship God for themselves, and attract their friends to their meetings, are satisfying their consciences by paying our able Brother C. to substitute his excellent sermons for their service. If they will employ Brother C.’s talents in the gospel field during the year 1858, and assemble themselves every first day to sing, pray, teach, exhort, rejoice, break bread and attend to the fellowship, and do not possess greater vitality at the opening of 1859, our faith in the gospel will be considerably shaken. [T. P.])
The Brethren here and at Battle Springs are educating a young man of fine natural talents for the ministry. (In which congregation are the brethren educating the young brother? Brother C. does not mean, we hope, to say that the brethren are sending the young brother to some worldly institution to educate him for the ministry of the world. The church is the only school in which persons can be trained for the service of the Lord. [T. P.])
THE GOSPEL ADVOCATE
THE CHRISTIAN MISSION
“After this I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne and before the Lamb, clothed with white robes, and palms in their hands, and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb.” (Rev. vii, 9, 10)
The history of heaven and earth records many important missions of God, angels, and men. But in all the records of time no mission appears so glorious as the Christian Mission. It is the grand climax of all missions, human, angelic, or divine.
Nothing in all the universe, in all time, or in all eternity, past or future, can be more wise and benevolent in its origin than the Christian mission. God is love. In the remote ages of eternity past, it originated in the profoundest depths of infinite love, directed by infinite wisdom. It is the original idea of Divinity—”The eternal purpose of God, which he purposed in Christ Jesus our Lord.”
The occasion of the Christian mission was a solemn and important event, which deeply affected God, angels, and men. It was the greatest misfortune of which human nature is susceptible in the present state. Not the ruin of one man, one family, or one nation, but the physical, intellectual, and moral ruin of all men, all families, and all nations—the depravity of the whole world—the Adamic, patriarchal, and Jewish apostacies.
It was a rebellion in this immense province of the vast empire of Jehovah, which involved the rebels and their posterity in the accursed state of sin and death, undermined the harmony of the universe. The world was incapable of regaining the lost knowledge of God, and emancipating itself from the cruel bondage of sin and death. This world’s misfortune was anticipated by the infinite wisdom and made the occasion of the Christian mission.
The wise and benevolent preparation of four thousand years indicates the vast importance of the Christian mission. God and angels, and patriarchs and prophets, arranged the types and prophecies of the patriarchal and Jewish ages, in reference to this last and best mission from heaven, in order to the redemption of man. All the dens, priests, and sacrifices of forty centuries had a glorious consummation in the Christian mission.
The wonderful display of divine wisdom, power, and love, connected with the Abrahamic family and the Jewish nation, were impressive types of the eternal things intended for all families and nations in the seed of the renowned patriarch.
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The wonderful and glorious commencement of the Christian mission is emphatically designated as the greatest enterprise connected with the destiny of man. Angels from heaven proclaimed the incarnation and birth of Messiah. The great Harbinger announced the approaching reign of Heaven. The Son of God designated baptism, and lo! the heavens were opened as he arose from the waters of the sacred river, and the Spirit of God descended, and the divine Father uttered the great missionary oracle, “This is my beloved Son in whom I am well pleased.”
Four missionaries, three from heaven and one from earth, officiated in the inauguration of Jesus as the Christ. The great hero of the Christian mission commenced his wonderful works of wisdom, power, and love. He selected twelve and afterwards seventy missionaries to aid him in reference to the great commencement. “He went about doing good,” died for the sins of the world, and rose to heaven to reign as Lord of all, till the consummation of all things. The promised Spirit came at the appointed time and place. The supernatural sound arrested the ears of the Pentecostal multitude, and the miraculous light directed all eyes to divinely authorized and heaven-taught missionaries.
All things are now ready, and the Christian mission commences as the result of the sublime and heavenly cooperation of Father, Son, and Holy Spirit, angels, apostles, and evangelists. The wonderful achievements of the Christian mission in the primitive age of the church are a perfect demonstration of its divine origin and redeeming excellencies. Three thousand bloody reconciliations were made to heaven by the first day’s effort. Soon we read of three thousand in Jerusalem. Judea soon glorified in the cross on which its cruel citizens crucified the Son of God. A bloody persecution even unto death raged in opposition, but the disciples went everywhere preaching the word.
Samaria responded to Simon, and turned to Christ. The time comes to call the Gentiles. The Spirit of God and the angel of God descend from heaven and prepare the way. Soon the Christian banner waves in glorious triumph in Caesarea, Antioch, Ephesus, Corinth, Athens, and Rome. In the first century the hostile world is conquered and the Son of Mary reigns in the royal family of the renowned Caesars!
Glorious mission!
“Who would not be a Christian missionary! Brethren! Let the missionary fire of the apostolic age burn in your hearts! Take stock, O take stock in the most glorious and profitable enterprise of the universe!”
J. T.
Locust Grove, Sept. 3, 1857.
THE GOSPEL ADVOCATE
SUCCESS OF THE GOSPEL
Dear Brethren, Partners and Laborers—At the request of the brethren I take my seat to give you some account of the success of the cause we plead, in this region of country, during the past season, at the various points of their labors. Owing to the operation of various causes, there have been fewer additions than during the last year. Two had crop years in succession have so turned the minds of the people to the affairs of the world, in making provision for the wants of the flesh, as to leave room for but little else. But the principal reason at some points has been the want of materials to operate upon, as the gospel had made a conquest of nearly all but those whose minds were so filled by prejudice and sectarian prepossession as to be inaccessible to the force of truth.
At Mayfield Creek, Graves County, Ky. (a new church house near brother Dugger’s), there were about eight (8) immersions previous to the 4th Lord’s day in August. Between that time and the 4th Lord’s day in October, there were about four (4) more; and about twenty-seven additions in all. At the last mentioned time, when I was present myself, during a protracted meeting of four days, there were six (6) immersions, four of whom were Methodists, three other additions, and one to be immersed on the next Lord’s day, (when I expect more came forward), making ten additions in all. The principal laborers were brothers W. W. Dugger and W. M. Starkes, at the last meeting; and brothers Dugger and Hudspeth at those previously held.
When brother Dugger settled in the neighborhood, some two or three years ago, he resolved to make a stand at home, and begin operations in his own neighborhood, as it was a new field for him. There were a few scattering disciples, and the professing part of the community were principally Methodists. At a meeting at a school house near him, not long after he moved there, after a forcible exhibition of the true gospel by brother Dugger, he was told by the Methodist preacher in the neighborhood, old Mr. Sherman, that he “could not poke such stuff as that down the people of that neighborhood—they had too much sense to be imposed on by it.” But mark the result. In the course of a few months afterwards, brother Dugger held a meeting at the same place, when on an invitation being given, twenty (20) came forward to obey the gospel and unite with the brethren—and now there are but two members left in the Methodist Church! Such is the power of truth, when clearly and forcibly exhibited, by such a preacher as brother Dugger, whose life and character corresponds with his profession.
THE GOSPEL ADVOCATE
In Henry County, Tennessee, (in the Northwestern part,) at a meeting about two months ago, including last Lord’s day in September, in Howard Settlement, by brother Dugger, there were four (4) immersions. This is a new congregation, in a new field, and the prospects are very fine for many other additions. With men of piety and sterling worth, like the brother Howards, (by the way relations of mine,) and such a preacher as brother Dugger, they cannot fail doing well, and building up a large congregation.
At a school house near Esq. Duvall’s, in Graves County, Ky., brother Dugger recently immersed Dr. Canter, a prominent physician of the country, and a man of high moral standing, and of intelligence and influence. The sects had been calculating on obtaining him, and had made strong efforts to get him, but it ended in their disappointment and mortification.
At a meeting at Liberty, Marshall County, Ky., near old Wadsboro, including 3rd Lord’s day in August or September, there were seventeen (17) additions in all, under the labors of brothers Dugger, W. M. and Jno. Starkes, and Hudspeth. This is an old and large congregation, with an excellent and comfortable house, and has some of the best brethren and men belonging to it, in that region of country.
At Spring Creek, in Graves County, Ky., there were four (4) immersions on 3rd Lord’s day in July, by brother Jesse Shelton, at which I was present; and on 3rd Lord’s day in Sept. there were some others, I think, under the labors of brother Dugger. While preaching there on that day, a sectarian was heard to observe, out of the house, that if it were not for the law of the land, he would have gone in, taken him out of the stand, and whipped him! This is an evidence of the character of much of the sectarian spirit of the age, which, no doubt, if it had the power, would again kindle the fires of Smithfield!
The blood of the old scarlet Roman mother still runs in the veins of her granddaughters! May the good Lord long preserve to us our liberties! They reported it too in this section, in order to destroy his influence, that he was a clamorous and a gambler! when there is not a man on earth clearer of the charges, or more above suspicion, as to any other vice. The sectarian spirit of the age is a very lying spirit!
At Union, in Graves County, Ky., at a meeting by brothers Dugger and Hudspeth, including the 4th Lord’s day in Sept. there was one immersion. This is an intelligent and excellent congregation, and the brethren will stand firm and retain all they gain.
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At a meeting at Brother Robinson’s, near Murray, Calloway Co., Ky., in the summer, by brothers Dugger and Tribble, there were two missionaries at one of the waters of Clarke’s River, in same Co. by brother H. one; and scattering, some eight or ten, at various other points of their labors, showing that these brethren have been busy during the season.
At a meeting recently at Clinton, Ky., by brothers Tribble, there were fourteen (14) missionaries, assisted probably by brother Emmerson of that vicinity, who was from about Harkesville, Ky. a few years ago. They are both among the ablest and most eloquent preachers we have.
Brothers Jas. Tinsley and McCoy, near Benton, Marshall Co., Ky., have been busy at various points, and have also assisted in the Lord. Brother Tinsley served at Blood River church-house, in Henry County, Ky. Bro. Tribble also mentioned two at New Concord, Calloway Co., Ky.
You are aware that brother Dugger has been very busy in his appointments, from a conversation he directed, but not being able to attend, I cannot give you the particulars.
Every effort has been made to ruin his influence and drive him away from where he lives, but in vain. His character is above suspicion. Among other things, they drove down sharp stakes, in a place where he had to baptize several persons, with the sharp points concealed beneath the surface of the water! That foul matter was done. What are such persons not capable of doing!
Among other disgraceful acts, I referred to a preacher who is acquainted on good authority, having instigated the actors! But it is all in keeping with the sardinian character of the age. “Great is the truth, and mighty above all things, and will prevail.”
Your brother in Christ,
JNO. E. HOWARD.
Graves County, Ky., Oct. 28, 1857.
WHERE THE BIBLE CARRIES PEOPLE
We in the State of Missouri recently, we heard an anecdote illustrating the influence of the Bible upon those who take it as their only guide in faith and practice, to the exclusion of human creeds, as well as of the correctness of our position in religion. In traveling…
THE GOSPEL ADVOCATE
Down a creek called “White Water,” in Henry County, in company with brother Kennon, of Carroll County, a worthy proclaimer of the primitive gospel, we had one night at the house of a good brother, by the name of __, whose neighborhood was a little band of Disciples of Christ, who were in the habit of meeting occasionally on Lord’s day at his house, in order to worship God.
In the same neighborhood, not far below, resided a man and his wife, who had recently moved there from the State of Illinois, where they had belonged to the Methodist Episcopal Church. As they did not attach themselves to it again, the Methodist preacher “in charge” of the circuit, hearing that they had once belonged to the church, went to see them in order to persuade them to unite with it again. The man told him that he had determined to read and investigate his Bible well before he attached himself to any church; and “follow that and go wherever it might lead him.”
The reply of the preacher to this was characteristic and showed in what light he regarded the Bible: “If you follow that Book,” said he, “it will carry you to these Campbellites down here at Johnson’s.” He was right in his prediction. The man investigated well, with an unbiased, unprejudiced mind, open to receive the truth, and willing and ready to obey it; and there was where the Book carried him and his wife—to the little band of despised brethren and sisters known as “Campbellites;” and there is where it will carry every such lover of the truth—to the true people of the Lord, wherever they are to be found.
We want no better evidence of our being right in religion, and of our occupying primitive, apostolic ground, than the fact acknowledged by this Methodist preacher, that the Bible will bring people to us. But how is it with the different sects, the so-called “religious denominations” of the day? The Methodist Discipline will lead people to the Methodists; The Presbyterian Confession of Faith to the Presbyterians; and Episcopal Prayer Book, to the Episcopalians; but the Bible, the Book of God, to the Church of Christ, “the Church of the living God, the pillar and ground of truth.”
“Bright candle of the Lord,
Star of eternity, the only star
That rose on time, and o’er its billowy sea,
As generations swiftly drilled by,
Succeeding generations, threw its rays
Upon the hills of time, pointing
To sinners up into the throne of God.”
Henry County, Tennessee, Nov. 5, 1857.
J. R. H.
THE GOSPEL ADVOCATE
PROP. R. RICHARDSON AND HIS PHILOSOPHY
In the Nov. No. of the Gospel Advocate for 1857, we “squared accounts” with Prof. Richardson, and then hoped it would not become necessary for his name to appear again on our pages; but there are scores of our best brethren, who think his course demands at least some slight notice. We expect never to engage in the examination of any subject with him; neither do we deem it necessary for any one to do so—but from his former prominent position amongst us, and his efforts to take protection under our most distinguished brethren, we consider an occasional reference to him barely admissible. We are happy to know that wherever our strictures upon his philosophy have been read, the brethren are generally of one mind; but in our recent travels through several States, we were deeply mortified to learn that by the exclusion of our replies from the Millennial Harbinger, there are many who know nothing of the merits of the controversy. It has been his studied policy, to keep the true issues concealed. Still his advantage-taking has been of little service to himself, however much injury he may have done to others.
From the scores of notices which we have received in regard to Prof. R., we think it due to our brethren, to give our readers a few brief strictures from our unpretending Ed. Rees Jones. But we sincerely hope it will not be necessary to refer to him often.
Lawsburg, Tenn, Dec. 14, 1857.
Dear Bro. Fanning:
I send you a few notes on Prof. Richardson’s faith versus philosophy, which I hope you will publish. It seems to me the crisis demands an expression from the brethren everywhere, as well as yourself. As to your defense, it is all it should be. You have exercised great mildness and forbearance; but the brethren think it right for such as were never Presidents or Professors of colleges, or even students, and such as never read the “deceitful philosophies” of the times—mental and moral—to show where they stand. It appears to me that Prof. R. has done more, in proportion to his capacity, to carnallize and nullify the written oracles, than any living man, who is not a modern spiritualist or professed infidel. However contemptible he and the world may regard my literary attainments, I will endeavor to show the difference between learned nonsense and plain truth.
Your brother in Christ,
REES JONES
THE GOSPEL ADVOCATE
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LEWISBURG, MARSHALL CO., TENN., Dec. 1857.
Prof. Richardson:
Having read, and several times carefully re-read your numbers on Faith versus Philosophy, and not being able to harmonize the parts with themselves, nor with the Bible; and believing it to be a privilege of those to whom anything is presented for their consideration or acceptance, to carefully examine it, and to speak out if they should find anything wrong, I propose to offer a few strictures upon some of their most prominent features. Your essays are public property; and so will my strictures be, and neither of us has a right to complain if fairly treated. Whether my difficulties are real or imaginary, or whether they are to be attributed to the imbecility or obtuseness of my mind, or to ambiguous or erroneous views on your part, the reader will judge. Should you be disposed to accuse me with misconception, I hope you will remember that my misconceptions can never justify your absurdities.
When you spread to the breeze the canvas of your large and (apparently) well-proportioned man-of-war, and announce your determination to “endeavor to keep in sight of the vessel that manages to carry so large a sail, in proportion to its hull, and its tonnage;” I confess, I felt no little concern for the safety of Bro. Fanning’s ill-proportioned and lightly laden little craft. For I was suspicious, from your haughty bearing and the menacing attitude you assumed, that you assigned more than merely to keep in sight, till you learned the amount of “variation of his compass”—that you meditated an attack. But I consoled myself with the hope, that he had ballast enough to keep his little vessel from capsizing; and I knew his mettle too well, to believe he would give up the ship though he should be compelled to fight against such odds.
Your fourth No. more than confirmed my suspicions. For there we find you playing away at him with your heaviest artillery. And surely, if much randomness in the use of great swelling words of vanity could have answered your purpose, his little ship must have been riddled, sunk, or blown to atoms. But no sooner does he give you a broadside or two, than you seem to think, “providence the letter part of valor,” and begin to back off, declaring that it has not at any time been your intention to change a shot (“discuss any subject”) with Bro. Fanning. But still you keep up a kind of retreating fire; and ever and anon crying out, “misconception, or misrepresentation”—seems unable to distinguish not merely between truth and error, but between sense and nonsense—hardly in assertions and too little in proofs—
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Facile in logic, master skilled in certain arts of rhetoric—may be occupied with the company of sporting gentry—evidently for the purpose of making his talents and learning, and even his moral character appear contemptible. But notwithstanding your sneering insinuations, it appears from the time and labor it has cost you to make repairs, that your beautiful and well proportioned ship, suffered severely in the contest, both in hull and rigging, and if I am not much mistaken, some of your heavy ordnance went overboard as contraband goods, however humiliating you may be to confess it.
But all figures apart, and to talk more seriously, it does appear to me that your Faith versus Philosophy had better never have been written, that it was uncalled for, in matter and spirit; and I fear, will do more injury to the good cause, than you will be able to repair in the balance of your life. It is too ambiguous, speculative and abstruse for common minds. You seem to be sometimes on one side, and sometimes on the other; and sometimes nowhere. Worse still, your sarcastic and sneering insinuations with which it abounds, will be regarded as the effusions of a revengeful and vainglorious, if not a malicious spirit. You charge Bro. Running with being a “sensualist, doctrinalist.” But if sensual means carnal, or according to the flesh, and dogmatist means one who assumes magisterial airs, it does seem to me, that the charge recoils with all its force upon your own head. There are several expressions in your essays, more after the flesh than the spirit.
Instead of treating your brother courteously, according to the teaching of the spirit, you insinuate reproachful things against his moral character, and refuse to give your readers his exposures of your false insinuations, and all insults to injury, by treating him with disdain and contempt. Why will you do so? Are we to regard these things as the result of rising above the written word, to the contemplation of things more spiritual? If so, you would certainly do well to come back to the written word again, and contemplate the things therein contained.
We are informed that “the archangel Michael disputed with the Devil about the body of Moses; he dared not bring a railing accusation against him.” How dare we then rail against a Christian brother for whom Christ died? If the angel and more conspicuous do such things, what may we not expect of the younger brethren? Let me entreat you, if you love the cause of Christ, and desire peace and good will among the brotherhood, to review your essays and expunge from them all those bitter sayings and sneering insinuations; and then, if you choose, go on with your investigations, or even Christian-like.
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Rebukes, if necessary, and we will try to hear you patiently, though we believe you have egregiously erred in some of your positions. But I must be allowed to enter my protest against invectives and sneering and insulting insinuations instead of argument or proof. For it does seem to me that we would scarcely have expected more insulting language from one who had drained the cup of what you call sensationalistic philosophy to its very dregs, than you have used about Bro. Fanning.
But I wish to point out some of your inconsistencies and contradictions. In the May No. of the Millennial Harbinger, page 205, you express your “entire concurrence with him as to the unadvisableness of introducing human philosophy of any kind into religion,” and then add: “In this we are perfectly agreed.” Again page 275, “I trust I know how to appreciate his zeal among continued labors in behalf of the Bible as the only safe guide in religion. Here I am with him heart and hand, as I am also with him in his avowed opposition to human philosophy in religion.”
So far then, there is perfect harmony. But you seem to be quite interrupted at him for representing the philosophies of the times as not agreeing with the Bible—having infidel tendencies—and the schools in which they are taught as being well calculated to make infidels, etc., etc., and you say on page 301: “He (the reader) will also remember that I have by no means alluded to human philosophy or wisdom considered in itself; but that on the contrary I have defended it, from the rude assaults of an ignorance so adventurous as to denounce it wholly and unreservedly as calculated only to make infidels. I have taught that in its own place, it is worthy of attention and respect.”
But let us see how worthy it is of respect, according to your own showing. You say on the same page: “No truth in the universe can possibly be incompatible with any other truth, and whatever men may have discovered that is true in reference to mind or moral or material nature, will be found in perfect harmony with that may hereafter be discovered, and certainly can never conflict in the slightest degree with any truths in Divine revelation.” Then on the very next page you say, “That there is a contrast and an antagonism between the faith of the gospel and human philosophy as its substitute cannot be truthfully denied.”
Then there is no truth in human philosophy, or Brother Richardson has contradicted himself. For—mark it well—you say, “No truth in the universe can possibly be incompatible with any other truth,” and you certainly can never conflict in the slightest degree with any truths of Divine revelation. And yet human philosophy is antagonistic! Now if human philosophy is not…
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true; where is its own place? And what entitles it to so much respect?
Notwithstanding you say, “No truth in the universe can possibly be incompatible with any other truth,” and “Whatever men may have discovered that is true in reference to mind or morals, can never conflict in the slightest degree with any truths in Divine revelation,” yet on page 474, September number, you affirm, that “the faith of Christ is adverse to human philosophy in religious matters. The Holy Spirit has declared its entire incompatibility with a pure faith.” Again we see that human philosophy is not true, or else Brother Richardson has contradicted himself.
Again we ask, “since the Holy Spirit has declared its entire incompatibility with a pure faith,” where is its own place? And what renders it so worthy of attention and respect?
If adding human philosophy to Christianity, or mixing it up with the gospel, “spoils Christians,” see Oct. No. page 549 and Sept. No. page 294, how will those fare who take full and copious draughts of “human philosophy or wisdom considered in itself,” without being at all diluted with or modified by, or mixed with the gospel or the truths of revelation? Is there no danger of their becoming confirmed infidels?
In this case they cannot have the benefit of the proposition that there is a God, which you say Brother Campbell insists “can only be communicated to the human mind by direct revelation or tradition;” and which you say “the world has never since the days of Adam been without.”
Strike the proposition out of human philosophy and the proofs would be nonsense. And to add to, or mix up human philosophy with a proposition of revelation would appear so much like mixing up with the gospel, or mingling with Christianity, that you will conclude that it is not exactly its own place.
Well, probably you would prefer placing it where your own arguments or rather your sarcastic sneer seemed to place it when noticing Brother Fanning’s assertion that “in all the schools amongst the disciples of Christ, the Bible is represented as the only foundation in morals, and still the directors have introduced the various philosophies, mental and moral of the times…” To this you reply: “These directors probably supposed, as I have known sensible people to do, that a foundation was not so comfortable or commodious as the house that could be built upon it. It is hardly conceivable how a foundation could in any case be made to serve the purpose of a superstructure.”
Now if there is any sense or logic in this, it seems to me that it is an admission that the Bible is the…
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only foundation in morals, and that like those sensible people you (as well as the directors) suppose that a foundation is not so comfortable or commodious as the house that may be built upon; and therefore, for the sake of comfort and convenience, you must resort to a superstructure of human philosophy.
Surely you will not contend that this is its own place. It appears too much like mixing up, either of which “spoils Christianity.”
Once more you say: “Freedom from human philosophy is essential to a sincere belief of the whole word of God. No one who is imbued with it can possibly receive all that is taught in the Bible.” See footnote, Aug. No. pages 411-412.
Now if being thus imbued makes it impossible for anyone to receive all that is taught in the Bible, is it not credible that his imbuedment is the cause of his infidelity or unbelief?
Another I ask, what is the real difference between you and Bro. Fanning on this point? He thinks the schools in which human philosophy is taught are well calculated to make infidels; and you teach that, “No one imbued with human philosophy can possibly,” he any thing else; for if he cannot possibly receive all that is taught in the Bible, he must be infidel so far as he rejects it.
Again we ask, according to your own arguments, where is its own place? And how will you account to the great Judge on the day of final accounts for the harshness with which you have treated Bro. Fanning, when you have said substantially the same thing or a little more?
And how will you account for imbuing the minds of the youths under your care with that which (yourself being judge) makes it impossible for them to receive all that is taught in the Bible? If it is antagonistic to pure faith it must be false, and at war with true faith; why then teach it at all?
May it not be possible that the aberrations from correct principles, of which you seem suspicious in the case of Bro. Russell, may have been caused by your having imbued his mind so deeply with human philosophy that he cannot possibly receive all that is taught in the Bible?
I suppose when you asserted so positively the antagonism between [faith and] human philosophy, that you had forgotten having said in the May No. pages 361-368, that “Natural Theology proposes to prove the being and attributes of God from the works of nature, in harmony with Paul’s declaration.” (Rom. i. 19, 20.)
How however can exist between things that are eclectic, encampatic, or antagonistic, I confess I do not so well understand. It may be that you have said a little too much even against human philosophy. For though it may be that
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There is some truth in human philosophy; and though it would no doubt be sinful to incorporate that truth into, or make it a substitute for Christianity, yet how any truth can be antagonistic, or conflict with any truths in Divine revelation I know not. Human philosophy may be in harmony with, or antagonistic to the faith of Christ, according as it is either true or false. But in my judgment no truth in human philosophy can conflict with any truth in Christianity, any more than with any truth in Mathematics, or than a truth in Mathematics can conflict with Christianity. But however other truths may harmonize with the gospel, no other truth should be substituted for it, or made any part of the Divine standard.
And now, my dear sir, permit me to say to you, as you say, “Since the philosophy of a thing is its reason, there is a philosophy in religion, else there would be no reason in it,” so we conclude that the philosophy of your essays is their reason, else there is no reason in them! And as you profess to repudiate all modern spiritualism, and say, you “Look for no spiritual light in religion from other sources than the Bible,” we conclude you do not claim inspiration, and consequently your philosophy must be human; and used too in a religious affair, (else faith against philosophy is not a religious affair,) and yet you say “The faith of Christ is adverse to human philosophy in religious matters.” Sept. Ko., page 494. But my space admonishes me to draw for the present. I have reserved some things of more serious import for my next.
Hoping that we may neither spoil, nor be spoiled through philosophy, I subscribe myself yours in the love of truth and consistency.
REBS JONES.
WHO HAS THE RIGHT TO PARTAKE OF THE LORD’S SUPPER?
Answer: Christians.
T. F.
The following communication from a good scholar and thinker, may serve as an answer to some dozen enquiries before us, on what is generally termed “Open and Close Communion.”
T. F.
DROIT EDITORS: If the considerations which, with your permission, I propose to submit to your readers, be true and important, they should not be withheld; if they be untrue or unimportant, the fallacy may be easily detected and their unimportance readily exposed.
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Let me say in the beginning, that when I commenced the examination of the subject of this paper, I entertained opinions in every way opposed to those the correctness of which it shall be my aim to establish. A more thorough investigation led me to change, indeed to reverse, my position.
I imagine that there are others who think as I did; perhaps the reasons which appealed irresistibly to me may induce them to think as I do. If the conclusions to which I shall come be admitted, let them be noted upon; if not admitted, let the error be shown, and I shall return to the belief which, all I am now convinced, reason and the word of God have compelled me to abandon.
I well know that those who contend as I do, are often accused of being uncharitable, narrow-minded, and ungenerously exclusive. But if we are right, the lash falls not upon our back, but upon Him who wore the crown of thorns, and was buffeted and spit upon in Pilate’s judgment hall. It has been the lot of Christians, as you have good reason to know, to be derided and maligned. For He has shared their misfortunes. It will, then, be no new thing should our brethren see proper to visit their wrath upon us. And it is not we who shall receive the hurt; the poison will be pressed to the lips, the arrow will speed to the heart, of Jesus Christ, who said, “inasmuch as ye have done it unto one of these, my brethren, ye have done it unto me.”
My subject is the Lord’s Supper and the invited guests; or, in other words, who have a right, and whose duty is it to eat bread and drink wine in remembrance of our Savior’s death?
It has been asked, do Christians admit members of other churches to the communion table? If answered in the negative, the reply is, “Then you do not believe that members of other churches are Christians, since you surely would not deny the communion table to a Christian!”
I endeavor to make it a rule of thought, to be certain that my premises are so clearly demonstrated or so undeniably self-evident, that they cannot be controverted; that they are built on truth, which is a rock; and then if these conclusions be correctly drawn, let it be what it may, although it oppose the cherished opinions and darling prejudices of a lifetime, if it be admitted, it is my duty, it is your duty, it is every honest man’s duty to abide by it.
Before going further I should say, that I address only those who believe that a man’s sins are not pardoned—that he is not a subject of…
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Christ’s kingdom until he has believed, repented, and been immersed into Christ.
Permit me, then, to state a few propositions which shall constitute my premises.
My first proposition is:
A command given or a privilege granted to a specified class of persons excludes all others not included either by express declaration or necessary implication.
Need I illustrate it, or add authorities to support it? It is self-evident; and no one will deny it, who has given the least attention to rules of construction or the law of evidence. Until someone shall have the hardihood to controvert it, I shall regard its appeal to common sense as unresisted.
My second proposition is:
The command to celebrate the Savior’s death was given to a specified class or description of persons; and that class comprehended the disciples of Christ—Christians—and them alone.
The second proposition, too, bears self-evidence upon the face of it. I mean to those who know why and in what circumstances it was given. Christ was at supper with his disciples; he took the loaf and broke it and blessed, and gave it to whom? To his disciples. To them he said, “Take, eat—this is my body.” In the latter clause he assigns a reason for the act. It was a commemorative institution: intended (not as an expression or exhibition of the faith, for they had already shown their faith, as must every one who enters the kingdom of Christ,) as a lively emblem of the broken body and shed blood of the Savior, and also to bring more vividly to mind the sacrifices made by him, and the affecting scene of his crucifixion and cruel death.
I use the word “command” because, first, the words “take, eat” are in the imperative mood; second, the words, “as oft as ye drink it,” necessarily imply that they were to do it on other occasions; and third, the custom, observed by the disciples, of breaking bread on the first day of the week, shows the meaning attached to the act and injunction of Christ at the last supper.
My third proposition is this:
Faith, repentance, and immersion are the sole Christ-appointed means of ascending from the world into the pure atmosphere of the kingdom of Christ.
These means—as before remarked, I address particularly, members of the Christian Church—have been stamped permanent, unchangeable, by the word of our Lord, and the approbation of Jehovah.
These—faith, repentance, and baptism—are the prerequisites established by the Savior, and proclaimed by the apostles to naturalization as a citizen or subject of Christ’s kingdom; and any other prerequisites are wrong, and a solemn violation.
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lion of God’s word, or there are more legitimate and lawful ways than one of entering Christ’s kingdom; a proposition which we imagine no one will be bold enough to maintain.
With these propositions—or more properly truths—concerning which, with members of the Church, there can be no difficulty, I shall now state two syllogisms, which, I confidently aver, are correct both in premise and conclusion.
First
Those who have not believed, repented and been immersed, have not entered Christ’s kingdom;
The members of certain sects have not believed, repented and been immersed;
Therefore the members of certain sects have not entered Christ’s kingdom.
Second
Assuming the conclusion of the first syllogism as premise in the second; and taking for granted the proposition, that those who are out of the kingdom have no right to appropriate or to apply a command or a privilege given exclusively to those within it, we have,
Those who have not entered Christ’s kingdom, have not a right to the supper;
The members of certain sects have not entered Christ’s kingdom;
Therefore, the members of certain sects have not a right to the supper.
Quod “Tat demonstrandum?”
These may be unpalatable conclusions; they may conflict with the boasted and unrestrained liberty of many; but are they true? Some who mean better than they reason, will say, they are not true. Then let the question be settled; and in doing so we have the advantage that there is no creed to be sustained, no aggrieved party to be fought for. All that we want is, the truth as the Bible teaches it.
And when, by friendly consultation, we have got it, though it bring upon us scorn, and jest, and utter wrong; though it sweep away landmarks which, founded on error and propped by bigotry, have been the guides of religious controversies, and have borne the brunt of storm and tempest for a thousand years; though it break to pieces every creed in Christendom, and bring all human wisdom to naught, let it be known. I assure you too—so favorable is my opinion of human nature—that when party violence shall have subsided, if the truth be delivered without reserve and explained without deceit, it will be listened to without misgiving, and embraced without delay.
“But,” exclaims one, “you banish every body from the kingdom of Christ, except a few.” I reply, “I fully tell the truth, if I say…”
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that any one ever has entered or ever can enter that kingdom, except by observing those directions which the Savior commanded the apostles to proclaim; and those directions, as before declared, are faith, repentance and immersion. Though I be as zealous and sincere a man as ever prayed and suffered in the dungeons of the Inquisition, or expired in the flames of an auto da fe; yet if I have not done what He has commanded, I shall die in my sins, and cannot claim the reward due to obedience.
Saul was as sincere in doing what he thought was God’s service, and Uzzah was as pure of intent as any Levite that ever rode a circuit, or luxuriated in an Episcopal palace; yet “Saul, Saul, why persecutest thou me!” smote like a thunderbolt upon his conscience-stricken soul; and to Uzzah, death was the instantaneous and unannounced penalty of disobedience.
How long will it be till men learn how awful a thing it is to tamper with the word of the living God? That member of the “Church,” who shall encourage the disobedient to commemorate the Lord’s death, if he have any respect for the divinely instituted feast, must and does acknowledge that they are Christians, that they are within the kingdom of Christ; and making that admission, “it follows as the night the day” that, as far as he is concerned, the Reformation is a bootless and aimless crusade against the sects; the church joins to the world.
For, if a man can become a Christian by joining a sect requiring not submission to Christ, with what scruples even of reason can we object to any man’s becoming a Methodist, or what objection urge to the universal prevalence of Presbyterianism? Since all that any man can or ought to desire is, that men shall become Christians.
I repeat, with full assurance of its truth, that a law directed by a member of the “Christian Church” against the position I have attempted to sustain, proves the heart of the Brethren. The same argument applies—and the same condition too—to any denomination that either sanctions or practices what is called “open communion”—communion of persons in the church with persons out of the kingdom of Christ.
A man must be either in Christ’s kingdom or out of it. If in it, he may and ought to partake of the supper; if out of it, he has no right to partake; and all who have not believed, repented and been immersed, are out of it.
Some say, “It is the Lord’s table, and I have no right to exclude any one, for ‘let a man examine himself, and so let him eat.'” Let it be the Lord’s table; still it belongs to the particular congregation ordering it to be spread; and each congregation is responsible for that.
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keeping it pure and unprofane. The table is indeed spread as a means of obeying the behests of the Christ; but it is the Lord’s only, in so far as earth, stars, the torments, all created things, are His. In the second place, the injunction, “Let a man examine himself, and so let him eat,” was given to disciples, to Christians, and in the absence of proof positive to the contrary, to them alone. (See his prop.)
Should one of our deacons ask, “If a man desire from me the bread and wine, and I ask him, are you in Christ’s kingdom? and he reply, ‘I am a partizan,’ shall I give them to him?” The answer must be, “If you do give him the elements, you admit that he is a Christian, and thereby irresistibly and inevitably, are compelled to avow that the Savior appointed more than one way of becoming a Christian; thus denying that there is ‘one Lord, one faith, one baptism.'”
A friend, to whom I gave my reasons and conclusions on this subject, without attempting a refutation, said that they lead to strange doctrine about the justice and mercy of God. If they be true, I shall follow them without making particular inquiry what the end shall be. As men advance in the knowledge of the physical world, that which once seemed to be defective, contradictory, or unadvised, becomes to the eye of science, harmonious, beautiful, perfect, from the insight that sport at twilight to the mightiest star whose deep diadem trembles through the chorus of the singing worlds—there is no conflict; the bells of the universe chime without a discordant note; so, in the inner world, there are no opposing truths.
From those propositions that are deemed axiomatic, to the subtlest reasonings of a metaphysician, there cannot be antagonist truths. I shall then, without fear, follow the truth, since it conducts him who fearlessly follows it, onward and upward to God, as every ray of light, however refracted, guides him who traces it, back to the sun or star from which it sprang.
If asked, “What is to become of the host of good men who have died or are alive, and who, you say, were not and are not Christians?” The answer must be, “I have no right to hold an opinion, and, if possible, less right to assert a belief, in regard to the future destiny of such men; since the Scriptures, my only source of information, say nothing about it. Is it for man to penetrate the councils of eternity? Whether God’s mercy, which since the world began has bowed before his justice, a suppliant in man’s behalf, shall temper the rigor of the law, I do not, I dare not, say; my sole source of information is sealed to such inquiries.
But who, when the last trump shall summon, from the thick…
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“lioncd cataeoml)s of ages,” the reanimated dust of the human race—when Jehovah and his Son, and all the angels, on their flashing wings, shall gather to the judgment of the last day; who does not pray that then the pious and the good of all ages and all lands, may be borne triumphantly to heaven, in mercy’s sheltering arms? Oh! what a shout of joy would spring from the lips and swell upon the harps of those who are “inhabitants, multitudes” bright angels, towering round the throne of God, should send it pealing through the boundless spaces of the upper world.
Your friend and brother,
C.
UNIVERSALISM
Bro. Fanning,—Among the various forms assumed by modern skepticism, none, perhaps, appear more plausible to the multitudes, or is more readily received, than Universalism.
I lately heard a Universalist set forth one phase of this specious philosophy at Alexandria, Tenn. He delivered himself in the Methodist Church, to a very large and attentive audience, many of whom, no doubt, had come up merely out of curiosity to hear something new. But not so with many others. Not a few had come out with the hope of being bolstered up in a doctrine which they had long since wished might be true, and which, when once espoused, gives them leave to revel in all the luxuries of this life, and the pleasures of sense—to indulge all the propensities of a perverted nature, and to slumber on in that apathy and hardness of heart which has already rendered true repentance almost an impossibility, because their conscience had become seared, as with a hot iron.
And it may seem passing strange to some of your readers to be informed that the orator was well received by the denominations in general, and treated even with cordial courtesy. But this is not hard to account for by those acquainted with a few leading facts in the case. In the first place, quite a burning jealousy had been for some time festering itself in the hearts of all the denominations against the disciples there, because they were the only people prospering. Two public discussions had been held in the place, in each of which the mourners’-bench system of conversion had been so thoroughly canvassed in the light of God’s Word, that this mighty talisman had been completely neutralized; and thus the only lever by which the popular denominations had been able of late to move the world had…
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Become altogether ineffectual—the fulcrum being so far removed that Archimedes himself could not replace it.
In addition to this, our brethren had just erected a commodious meeting house, in which they had already held one successful meeting, and another was coming on just a week before the Universalist was to be there. This bold advance of the Reformation was more than Sanballat and Tobiah, and Geshem could endure, so they took counsel together, and when our second meeting came on, they turned such a cool attendance to us as gave us clearly to understand that they intended to hinder us from building, and from repairing the ancient wall of Jerusalem. And when the proclaimer of unconditional salvation to all the rebel sons of Adam came along, they all rallied to receive him; as much as to say to us that they could tolerate anything but simple Christianity, which they considered was intolerable. His discourse, too, was acceptable to them, for he found fault with nothing, but “his peace to all,” and sang them a song of hallelujah: to each in his own cradle, in which he had been rocked from infancy; his words were smooth as butter, and distilled like the liquid amble, or the dewy honey that dripped from ancient eagles, in the “golden age” of yore, by Grecian poets sung.
Little did they think, however, how many of their members who were in a half-apostate condition, and ready to relinquish their grasp on the altar of the Christian Hope, eagerly listened to every word, gasping, as it were, for some palliative to soothe the biting recollections, in view of the fearful destiny that awaits the faithless apostate, “who has trodden under foot the Son of God, and counted the blood of the covenant wherewith he was sanctified an unholy thing, and hath done despite to the Spirit of Grace.” I fear they will see the error of receiving into their house and of bidding God speed to such a man when it is too late to recover; that even ere this the terrible opiate has been swallowed—that a death-pall is spreading itself over all their vital energies, wrapping as in the monumental curtain of Lethe, the willing, but unwary victim.
I propose in a second article to examine some of the sentiments of this champion of fashionable and refined infidelity.
As some of his friends expressed a wish to have an oral discussion in Alexandria on the subject, I take this method to inform them that if such is the wish of the community in general, they can have the discussion at some convenient time. I think I know of more than one advocate of the truth, who will meet the giant who defied the armies.
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of Israel, provided the state of the public mind demands such a thing at the present crisis. We cleave them to think of these things for a month, and subscribe ourselves,
With fraternal regard, yours in Christ,
C. W. S.
Lawrence, Dec. 25, 1857
DILIGENT BROS. FANNING AND LISCOMB:
I have had the happiness the present year of attending several very interesting meetings with some of our preaching brethren, and think they would report to the Advocate, but from some cause they have failed to do so. I have therefore concluded to tell the news myself. By special request I visited the following churches:
Including the second Lord’s day in May I spent some eight days with the church in McMinnville. Here I had the pleasure of seeing most of the “Mountain District preachers,” and among them the now lamented brother Murphree. I loved him very much. May God bless his widow and orphans! At this place we had a very pleasant and I hope profitable meeting; 20 additions.
Including fifth Lord’s day, same month, I spoke some six days in Lynnville. Teaching “the ancient order” of the church, and urged the church there to adopt it at once, which all seemed willing to do; but we more slowly. At the close of my last discourse a lady came forward and confessed the Lord Jesus, and we immersed her next morning just as the sun was rising.
Early in June I was taken sick, and not able to preach much until August. The first Lord’s day in August I addressed the congregation at Millersburg, and on next day joined Bro. Timothy at Cross Roads, (Bro. Cane’s vicinity.) We remained here three days. Two elders were ordained and one immersed.
Friday before the fourth Lord’s day in August, according to previous appointment, I went to Robinson’s Fork. Here I found our beloved Bro. Barrett waiting to let me know that a beloved sister had died the night before, and the meeting would be that evening at her funeral. It was said there was more fatal sickness prevailing in the neighborhood than was ever known before, yet we had large assemblies to address each day (7) that we stayed. We had seven additions and the brethren were greatly revived and encouraged.
I left on Thursday, after preaching, for New Hermon. That night I spent with our beloved sister Hopwood, relic of Elder W. Hopwood. I found her in good health and fine spirits (75 years of age). May the
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Lord preserve her unto eternal life!
Next day (Friday before the fifth Lord’s Day in August) I arrived at New Hermon in time to meet my appointment at 4 P.M. Here Bro. D. Lipscomb met me and did good service. We had truly a joyful meeting indeed.
Nine additions.
First Lord’s Day in September I went to Liberty, where I found Bro. Cone, and made the acquaintance of brother Dr. Brents, the latter remaining with me until next Lord’s Day, when the meeting closed. We had truly a refreshing season from the presence of the Lord. Twenty-three made the good confession, five united by commendation and some 15 or 18 came and united with the congregation, making in all some 45 additions.
On my return home I received a letter signed by several gentlemen (not members of my church) requesting me to visit their neighborhood, some four miles west of Shelbyville, in order to preach to them about that “sect that is everywhere spoken against.” I went on Saturday before the first Lord’s Day in October, and remained speaking day and night for three days. Two made the good confession and were immersed, and many others seemed almost persuaded to be Christians.
Saturday before second Lord’s Day in October I went to Richmond, where I met Bro. Darnold, who remained until after dinner next day and left. I continued for six days, speaking to very large congregations day and night; and a glorious meeting we had, the members were comforted and encouraged, and promised to meet on the first day even if they had no preacher. Our excellent brother Curtis promised to lead in their devotions. And well qualified he is to do so. We had twelve additions, and on Thursday I was compelled to leave for want of health.
Including the fourth Lord’s Day in October we were joined by Brothers D. Lipscomb and T. Tatum at Ebenezer, where we had a pleasant meeting. Three immersions; making in all some twelve additions at Ebenezer and Rock Spring the present year, making in all some 113 additions this year to the congregations where I held meeting.
On the fourth Lord’s Day in last month I had been preaching thirty-four years, and on the first and second Lord’s Days in this month I was preaching in Franklin, thus commencing my 35th year. Whether I shall live to complete one more year in this body is not for me to know. But I do know that my will is to be ready to live and work for the Lord, or to depart and be with Him which is far better. May the Lord help us all to be humble and faithful!
As ever your brother in hope,
J. K. SPEER.
Brother J. K. Speer’s address is Flat Creek, Bedford county, Tenn.
THE GOSPEL ADVOCATE
DR. JOHN THOMAS AND HIS CAUSE
From the “Herald of the Kingdom and Age to Come,” a periodical devoted to the interpretation of the law and the testimony, we learn that its editor, Dr. John Thomas, was in the western portion of Tennessee in August, and amongst other rather novel performances he immersed our old friend Matthew W. Weber, into the hope of Israel.
Weber said before his baptism, “When a boy I was immersed and joined the Baptist Church; though pious, I was steeped in ignorance of the Gospel I was preached. That gospel I now understand and heartily believe it, and I deem it not only necessary, but my privilege to obey it.”
This was a righteous conclusion, and all persons baptized in ignorance should be immersed in the name of Christ for the remission of their sins. We baptized one of like experience today, but we have called attention to the subject of Dr. Thomas’ preaching with two topics in view.
First, from his former remarks, we have concluded some of our readers would be glad to hear from him; and, secondly, we publish our notice to express our astonishment at the remarkable shallowness of his boasted labor. If asked as to the peculiarities of the Doctor’s teaching, we answer:
- He rejects a present immortality.
All intelligent believers hold the same. There is nothing new in this. Why then boast? - He thinks persons should understand and believe the truth, in order to an acceptable immersion. So do all preachers of note amongst us. There is nothing original in this.
- The Doctor teaches his converts, that Christ will reign over his saints.
So do all Christians. What is the discovery in this direction?
Then the Doctor has some idle talk in regard to the meaning of the word “resurrection” and “immortalization of the flesh,” which he understands not himself and no man on earth can believe. It is extreme mockery for Dr. Thomas to attempt to “explain the law and the testimony” which the Lord gave as the last.
The worst feature in Dr. Thomas’ cause after his high pretensions, is his wickedness in opposing us, in styling the disciples of Christ, “Cohens” and “Campbellite Baptists.” We make no such profession and Dr. Thomas, if a correct man, will amend his conduct.
We wish to render him all justice, but unless he pushes from the platform of Christ, there is not a place for him to occupy upon the “rock” in Zion. It is simply ridiculous for him to attempt to build up a party. He must occupy precisely the ground we do, or
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CITY OF THE GREAT KING
T. F.
Brother James Challen & Son, of Philadelphia, have brought us under lasting obligation to them, for their beautiful edition of Brother Barclay’s work on the “City of the Great King” or “Jerusalem as it Was.”
The subject matter is of deep interest to all who love the Bible, the choice of topics examined—their arrangement, and the whole religious tone of the composition, mark Brother Barclay as eminently qualified for the work. Bro. Challen & Son deserve the thanks of the brethren and the public for their good taste and energy in giving to the world a work of such value on so cheap terms. The book is for sale by Cameron & Fall, Nashville, publishers of the Gospel Advocate. The brethren may rely on this work’s paying them for their investment.
T. F.
FRANKLIN COLLEGE
This institution is in a healthful condition, though the patronage is small. No drunken or idle youths are retained, and parents, guardians, and young men may find it to their advantage to examine into the advantages of the school. The course of instruction is full, the government suitable, and the religious influences Christian. The Faculty is composed of good scholars and able men, all of whom devote themselves energetically to the students under their charge.
T. F.
HOW TO READ
It is recorded of the late somewhat celebrated Jeremiah Everett, that when six years old, he asked his father for a new book. His father enquired what he had done with the one he had, adding, “Have you worn it out?” Jeremiah answered, “No; but I have read all the sense out of it, and would like to have another.”
Now, this reading all the sense out of a book or an article is the idea. How few read the Bible this way! And certain things are necessary in order to getting the sense; certain others to giving the sense of what we read to others.
THE GOSPEL ADVOCATE
Education and Understanding
What is an education worth save as it aids in understanding, and causing others to understand the Bible? There is much, I apprehend, in the education furnished in most schools and colleges, like the settings of, or finishing touches of fashion, much worse than merely ornamental; while it must be confessed, that those who read well for themselves or others are lamentably scarce—even amongst our graduates!
It might be profitable for us to make it a rule, to understand all we read, and when we read for others, cause them to understand all we read to them. So did Ezra, Nehemiah and their associates. This practice might lead us to inquire for all the requisites to so important a work.
The Prophets, Apostles and Evangelists wrote so plainly that things were necessary to understand them, some attentive reading and thinking. But we are another people, as the Ninevites were after their conversion by Jonah’s preachers, though it be in another direction; and hence the necessity for education.
But in all that pertains to education, what is properly included in our caption is most important. How to read! What are Mathematics, Astronomy, and foreign languages, to knowing how to read our own language!
And I may add one other suggestion: Those who cannot “go to school,” or “attend college,” should neither despair nor feel excused touching this most interesting subject. They may, at least, make great improvements at home. If proof of this were wanting, it might be found in the fact, that while many with thorough collegiate advantages fail to read even materially, many who never recited a lesson in college or even in a common seminary, read well. This, then, is encouraging to those who desire to read correctly.
C. K.
OBITUARY
Burgerville, Texas, July 31, 1857.
Bro. Fanning: Two of our children have died within the last two months. John Elisha died the 15th of May, aged 3 years lacking 6 days. Sallie Jane died the 21st of July.
Yours in hope,
THOMAS WHITE.
Brother White has our sincere sympathies.
T. F.