THE GOSPEL ADVOCATE

T. Fanning and W. Lipscomb, Editors
VOL. II
NASHVILLE, JULY, 1856
NO. 7

THE CHURCH OF CHRIST – NO. 9

THE WORSHIP OF THE SAINTS

In the church of Christ alone can the worship of God be correctly performed; and consequently, the statement that “men can as acceptably serve God out of the church as in it,” is most pernicious teaching. The Savior represents the kingdom as:

“A man who went out early to hire laborers into his vineyard, and when he saw one standing idle, he said, ‘Go into my vineyard and work, and whatsoever is right I will give you.’ He went out also, the sixth, the ninth and eleventh hour and did likewise. The first step of the hired was to go into the vineyard.”

And although they might have toiled assiduously all the day in the streets, they would have performed unauthorized service; therefore, no reward could have been claimed from the owner of the vineyard.

Our Lord spoke to the same effect when he said,

“Come unto me, all you that labor and are heavy laden, and I will give you rest. Take my yoke upon you and learn of me, for I am meek and lowly in heart; and you shall find rest for your souls.”

The weary are invited first to “come,” secondly to take the yoke, and thirdly, the promise is “rest to their souls.”

But when men prostrate themselves in the very dust and implore Heaven to comfort them while yet in the kingdom of this world, and without the most distant idea of submitting to Christ’s authority, the supposition must be that there is no kingdom of safety.

But so confused are the views of many regarding the church and its objects, that we wonder not at the insignificant value placed upon church relations, or any authorized obedience. Wishing, however, to treat in the present number, mainly of the worship of the disciple.

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of Christ, and above all things, to render becoming service in the cause of truth, we are inclined, in obedience to our custom, to call attention to such distinct points as will embody some of the most important practical features of religion; and we shall begin with

1st. The feeling of personal responsibility which should rest upon Christians.

The Great Webster, in one of his happiest moods, declared that his feelings of personal responsibility to God were the most important in all his eventful experience.

But judging from the general indifference of church members in reference to practical obligations, we might infer the heart is not in the matter. No man can accomplish much in business, whether in a popular profession, in trade, or even in politics, whose heart is not thoroughly imbued with the feeling incident to his labor. We suppose the noble Greek, who declared that eloquence was the result of “action,” “action,” “action,” would have been much nearer the mark, if he had said, eloquence is the direct outburst of deep emotion. Never did we listen to an earnest prayer, though delivered by the most earnest African, that we were not satisfied; deep feeling is the only condition of genuine eloquence. The earnest farmer or mechanic is sure of success; and we can call to mind no one who has struggled feelingly in any good pursuit that success did not attend the effort. An old actor said of a new player who afterwards became distinguished, when he first appeared before the public, “he is in terrible earnest.”

But our Blessed Savior on this point said, “The violent take the kingdom by force.” The language most strongly indicates the state of earnest Christian minds. The Jews said, our Lord spoke as one having authority, and not as the Scribes. Peter was a very son of thunder in his preaching; Paul made Felix tremble and exclaim, “I will hear thee again of this matter,” and the primitive disciples did much more by their earnestness than their logic. Martin Luther and John Wesley are illustrious examples of men accomplishing much by their hearts being fully in the work they were maintaining.

We would respectfully remind the beloved brethren, that it is not religion to “cease to do evil” or merely live in such a manner that it may be said of us, “they do no harm.” God requires of all a positive character; and unless our “light shine before others,” of course we can induce no one to glorify the Lord. The man who improved not his talent lost all. It might have been said of him, “He was a harmless man.”

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but it will be observed again, this is not sufficient. All human associations fail very soon, unless the members have much work to do. Labor indeed is the mainspring and life-giving power of all human associations, and we must ever keep in mind, if we profit from these suggestions, that religious and all other successful labor is, in fact, the result of anxious feeling.

2d. THE MEETINGS OF THE DISCIPLES

When we form societies, we give up what the world calls freedom. We say, “We are not our own, we are the Lord’s,” and our brethren have rights over us, to keep us in the path of duty. But Christians are bound by the most solemn obligations to assemble together, as circumstances may suggest, for mutual protection and defense. The Apostle exhorts the Disciples, “Not to forsake the assembling of themselves together, as the manner of some is, but to exhort one another; and so much the more as ye see the day approaching.” “For,” says he, “if we sin wilfully, after we have received the knowledge of the truth, there remains no more sacrifice for sins.” The connection shows that this “wilful sinning” consists in a failure to assemble and perform the service of the Lord. Absence from the house of prayer, and the society of the beloved ones, is generally evidence of apostasy. The idea of meeting to hear preaching, we think cannot be found amongst the first Christians. The world should go to preaching, to learn the way into the kingdom of favor; but the converted should meet for self-culture and to qualify themselves to bring others into the fold. Romanists and Protestants have substituted, to a great extent, services called sermons for the worship of the congregations, and hence the general practice of religionists listening often to speculating and empty declamation, with the view that this is the worship of God. The results are ignorance and sin, and a very wide departure from spiritual simplicity. In conclusion on this point, we must say we have never known a people grow in the spirit who failed to assemble together for the service of God.

3d. THE WORSHIP

In our previous remarks, we have endeavored by a kind of induction, to anticipate the main subject of our remarks; viz: “the worship as displayed in the New Testament.” Perhaps, too, it might be in place to say more of a negative character. Worship, in the proper and scriptural sense, is not the mere performance of religious acts. These may be mechanical, mundane, and possibly might be “let out” as in “let houses,” “hire for work,” etc.

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For many years, it has seemed to us, that the practice of hiring preachers to make such flowery, startling and gorgeous sermons as would call together indiscriminately church members, gamblers, drunkards and thieves into the same admiring multitude, to say the least, is very far from primitive usages. The general tendency of these clerical orations is decidedly immoral and corrupting.

As an illustration, a short time since, we heard of a volatile girl of our acquaintance, who said she “was always delighted with Mr.—‘s sermons,” for, said the light-hearted creature, “He always makes me have such a good opinion of myself!” Before dismissing this thought, we will add, that the chief object with many persons in securing preaching, is to hear what will reconcile them with themselves.

We once heard Orville Dewey assert that the debauched in this life paid up to the last farthing, when the skeptics, drunkards and abandoned present chuckled almost heartily that there was no more required of them. Men will pay the highest price for the preaching which will plaster over an immoral life, and enable them to die in sin without compunction.

Preaching though valuable in its place, is not the food of spiritual progress. We must also be well guarded against that deceitful philosophy, which says, “That is right to him who practices it flattering himself it is so.” This system consecrates to Heaven all the idolatry of the world. It places the most lascivious impulses and brutal deeds upon a par with, if not above, the precepts of Jesus Christ.

Worship is not what may seem good in our own eyes. It is the doing of the things which the Lord has revealed, with the understanding it constitutes the service of God, and with the hope eternal life will be the reward. In the parable of the sower, there were but two conditions of thirty, sixty, and an hundred fold, viz:

An honest heart;
An understanding heart.

We wish the reader to know, that we do not suppose there is any talismanic power in the appointments of the Almighty to make us worse or better. There is no fitness in religious ordinances, so far as we can see, to make men good or bad. The whole power and efficacy of a law, lie in the authority with which it is given.

We can see no philosophical fitness in the sacrifices under the law, to take away sins, no more than medicinal ability in a brazen serpent to cure the bite of poisonous reptiles. There seems nothing applicable in belief, a mere mental act, to change the heart; or in baptism, to change the state; but the Lord of hosts is their author, and he blesses his appointments.

This may serve as a general definition of worship, but there are special performances which claim our attention. The mere

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Abstaining from Evil

Abstaining from evil is negative, and although as a condition to do good, it is indispensable, religion is positive in its tendencies. We have mentioned, and sufficiently examined for our present purpose, the necessity of religious feeling, and the importance of assembling with the saints; but under the head of worship it remains for us to point out briefly the order and the manner in which we are to discharge the various obligations which rest upon us.

Reading the Word of God in the Congregation

Upon the return of the children of Israel, Ezra read to them in the book of the law from morning till evening. The people stood, and bowed their heads at the utterance of the truth, and wept sorely, that they had departed from the covenant.

“Jesus, as his manner was, stood up to read.”
“Moses was preached, being read in the synagogue every sabbath day.”

The devoted are, in fact, much more deeply affected at hearing the word of God read than at listening to the most eloquent displays of human wisdom. Any people trained to believe and love the truth will derive the highest consolation from reading, or hearing the words of eternal life.

It is in place to make a single remark in regard to the manner of reading the Bible. Most persons have become so accustomed to efforts of eloquence—false eloquence of course—that they attempt to embellish the word of God, by Chinese, clerical, or some other kind of tones, or grace notes, which they imagine give the highest value to the text. These peculiar and denominational twangs, it is possible, have much more influence with such as possess an ear for them than the word itself.

There is but one point to be studied in reading the Bible to others, viz: The reader should retire behind the writer. Let the Savior and Apostles speak so distinctly that we can see them, and not the reader.

In immediate connection with this thought, we wish to add, that many are so wedded to theories that their reading of the Scriptures is in disjointed parcels, intended to support their theories. But while we are well instructed in reading the words of God in the congregation, we are solemnly impressed with its majestic power, so that they are to us, in the words of David, “sweeter than the honey and the honeycomb.”

We may be told, “church members will not assemble to hear the Scriptures—they must have a preacher to call them out.” This argues either that such persons have acquired a most vitiated taste—they do not love the truth, or that the reading and worship altogether…

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are performed without the simple and heavenly graces to which they are entitled, and which render them attractive and soul-inspiring, above all other exercises.

THE EXHORTATIONS OF THE CONGREGATION AS A MEANS OF SPIRITUAL GROWTH

Christians were commanded to “exhort one another.” This is the duty of all; it is the special duty of the overseers of the churches. The ancient disciples took much pleasure in confessing their faults one to another; and were not slow in exhorting the delinquent to amendment. Indeed, the strongest were exhorted “to take heed lest they should slip.” We are always in danger of sin, and need the admonitions of the faithful.

But here we are met with the difficulty of a very grave character. The members of the church are not willing to exhort; unless they can be eloquent. This is the result of ignorance and pride. The plain and sincere exhortation is always well received, though delivered by the lowliest. Independence and humility in church members, to speak to each other in the love of the truth, are no ordinary acquisitions. But it should be known that without Christian teaching and exhortation among the members, there can be no prosperity in the church; the members will grow sickly in spiritual matters and death to God will soon take place.

THE PRAYERS OF THE PEOPLE OF GOD

In the congregation and out of it, the members of Christ’s body should “pray without ceasing, and in everything give thanks.” Employing forms we admit is not prayer, neither is prayer to be considered apart from the other appointments of the New Testament. Men who pray for crop-bread without laboring with the hand at the same time, should not anticipate a rich reward. Neither is it proper for men to pray who do not use the means the Lord has connected with his church.

The various obligations should be discharged, humbly calling upon God for his promised mercies. When we have sinned against our Father, it is good, upon repentance and confession, to lift our hearts and voices to Heaven in humble, fervent prayer.

“Whatsoever we ask,” says John, “we receive of him, because we keep his commandments, and do those things which are pleasing in his sight.” Prayer should be in the congregation, in the family, and in secret. It should be the very breathing of the Christian heart. The Heavenly Father delights to hear the cries of his children, and he never fails to comfort them when they ask his favors in proper circumstances.

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SINGING THE PRAISES OF THE LORD

The disciples are commanded to “teach and admonish one another in psalms, hymns, and spiritual songs, singing with grace in the heart to the Lord.” We are to “sing in the spirit” and with a proper understanding of what we sing. It is scarcely necessary for us to say to our readers that we regard the organ and violin worship, and even the fashionable choir singing of our country as mockery of all that is sacred. It is of a piece with “hiring out” the teaching, admonitions, and prayers of the saints.

A spiritual mind gives sweetness to the roughest voice, and the hymn of devotion never fails to inspire a love of purity and goodness.

THE LORD IS SUPPLIED.

“Upon the first day of the week, the disciples came together to break bread;” (Acts 20:7.) and as certain as there are fifty-two Lord’s days in the year, the people of the Most High should meet fifty-two times, and no oftener, in the year, to commemorate the death of their Savior. This is the labor of the congregation, and Jesus Christ never intended that a preacher should be called to break the bread to them. There is indeed, no such thing as keeping the Lord’s day, if the saints fail to attend to this very solemn and important appointment. But time would fail us to say all that might be said of moment in reference to the different departments of the worship of the Lord; and in conclusion, we can do no more than repeat the main points to which we have invited attention.

A feeling interest in religion, induced by an acquaintance of our Father’s will, should be encouraged.
The obligations to meet with the saints must have a place in our hearts.
The service in reading, exhortations, prayer, and singing, with the supper should ever lie near on our heart.

These constitute much of the service through which the Lord has promised to bring us off more than conquerors.

“Blessed are they that do his commandments; for they shall have a right to the tree of life and enter in through the gates into the city.”

May the lovers of truth in the nineteenth century learn and love the ways of truth.

T. F.

Those who reach truth will reach unity, for truth is one. But men may and often do gain unity without gaining truth. It is characteristic of Truth to bear discussion.

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THE WISE AND THE FOOLISH MAN

BY B. F. MANNING

“Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not; for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it.” — Matthew 7:24-27

The instructions of Messiah are characterized by a simplicity of expression, an aptness of illustration, and a comprehensiveness of meaning, not to be found in the profound lessons of the most distinguished philosophers. They possess a power, a beauty, and a sublimity which will be sought in vain amid the artistic disquisitions of those who are most deeply learned in the lore of the schools. Upon whatever subject He touched, by a few artless strokes the whole meaning stood out in bold relief before His hearers, as though traced by a sunbeam. He grasped the mightiest themes, and brought them within the reach of the most ordinary capacity. Well might His astonished hearers exclaim, “Never man spake like this man.”

In the simple, yet very beautiful and forcible passage at the head of this essay, two well-defined and very different characters are presented for our study and contemplation.

The individual who hears the precepts of Christ, and obeys them.
The individual who hears the precepts of Christ, and obeys them not.

The first is compared to a wise man who built his house upon a rock, the stability of which foundation enabled it to withstand the combined shock of flood and storm. The second is likened to a foolish individual who built his house upon the sand, and when the rains fell his foundation was loosened, and when the floods arose, and the storm burst upon his habitation, it was swept away.

There are two elements, and but two, entering into the composition of each of these characters.

The Wise Man

Hears the precepts of Christ.
He doeth them, i.e., obeys them.

The Foolish Man

Hears the precepts of Christ.
He doeth them not—he disregards—disobeys them.

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Observe that one of these elements is common to both of these characters. They both hear the precepts of Christ. They both have the same opportunity of learning their duty. They are both capable of understanding the precepts delivered to them. They both have the way of life plainly marked out before them. The one walks in the way; the other does not. This constitutes the difference. This makes the one a wise, the other a foolish man. He is the wise man, then, who not only hears the precepts of Christ, but obeys them.

But what is it to hear? The word hear, as used by inspired writers, does not simply mean the impression of sound upon the external organ of hearing. This is indeed included, but it frequently has a much more extensive and important signification. Indeed, in many instances it is a word of fearful import. We will examine a number of passages in which the term occurs, and endeavor to ascertain its scriptural import.

“He that is of God, heareth God’s word,” says the Savior. This not only means that the sound of God’s word, when read or proclaimed, falls upon the ear, for thousands hear in this sense of the word who are not of God; but it also means that the word is apprehended by the mind and willingly received by the heart—thus embracing both the intellect and the affections. The individual receives it as the word of truth, understands it, and obeys it. The word falls upon the ear, opens the understanding, and penetrates the heart. Nothing short of this is hearing the word of God in the sense of this passage.

Christ says, “My sheep hear my voice and follow me.” This implies that they not only hear the sound of his voice, but that they understand it. They recognize it as the voice of the True Shepherd, and not of a deceiver; hence they follow him.

“So I spake unto you, and ye would not hear, but rebelled against the commandment of the Lord, and went presumptuously up into the hill.” Here God emphatically declares the children of Israel would not hear, notwithstanding He spake to them. Yet in one sense of the word, they must have heard, and understood too, else there would have been no rebellion in their conduct. God had most positively forbidden them to go up into the mountain of the Amorites. This prohibition had been announced to them—they understood it—they knew it was from God; yet they heeded it not—they disregarded it, and went presumptuously up into the hill, and as a punishment for their disobedience, God abandoned them—they were overcome by their enemies, and

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Many of them were slain. “Ye would not hear” in this passage is equivalent to “ye would not obey.” Many passages of like import might be adduced from the prophetic writings. To hear the word of God, then, in the Scriptural import of this phrase, is not merely to hear the sound of the word when proclaimed, but to understand, receive, and believe it. This is the way the wise man hears. He receives the word into “an honest and understanding heart.” His intellect apprehends the truth, and his affections embrace it. He makes it the man of his counsels, loves it, studies it, and confides in it.

But the wise man is not content with hearing alone. He knows that “not the hearers only, but the doers of the law shall be justified.” He perceives that the end of the law is obedience—that “faith without works is dead, being alone.” Hence, instead of attempting to prove that he has faith without works, he exhibits his faith by his works. Having heard the precepts of Christ, he obeys them. Having heard his duty, he performs it. Having learned the way, he runs in the pathway of obedience. In doing this, he builds upon a sure foundation—upon a rock that cannot be moved. The rains may descend, the floods may come, the winds may blow and beat upon his house, but it will not fall. It rests upon a basis firmer than the “everlasting hills,” and the wild war of elements, and the combined powers of earth and hell will assail it in vain, because it is founded on the rock of ages.

The Foolish Man

But what of the foolish man? He hears the precepts of Christ as well as the wise man. He understands them too, for if he did not, it would be impossible for him to obey them. And no one will incur the displeasure of God by his failure to do what it is impossible for him to do.

But the foolish man cannot plead a want of knowledge or understanding in excuse for his disobedience. He has the means of information placed within his reach, and if he knows not or understands not his duty, the fault is his own. It is because he willingly neglects the means of information which God has given him. Any one who hears the precepts of Christ can understand them, by giving that attention which their importance demands.

Inasmuch, then, as the foolish man hears the precepts of Christ, he is left without excuse. It is his duty to receive the word spoken into “an honest and understanding heart,” and to yield that obedience which the word of truth requires. But he does not. He heeds not the word of truth. He disregards the precepts delivered unto him. He disobeys the divine commandments. He either stubbornly refuses…

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To do what he knows to be his duty, or else he settles down in indifference, thinking, if indeed he thinks at all, that hearing alone, or believing alone, will save him without obedience to the precepts of the Great Law-giver.

Such an individual is building upon a sandy foundation—a foundation which will not stand in that day when the works of all men shall be tried “as by fire.”

How awfully dangerous is the situation of that man who hears the precepts of Christ, but refuses to obey them! Better would it have been for him, had he never been born.

“Indignation and wrath, tribulation and anguish” will be visited upon all those who “do not obey the truth, but obey unrighteousness.”

But “blessed are they that do his commandments, that they may have a right to the tree of life, and enter in through the gates into the city.”

THE SPIRIT’S TEACHING

NUMBER I

“He that hath an ear, let him hear what the Spirit saith unto the Churches.” – Rev. 3:22

The Spirit of God strove with the world as a divine teacher in the antediluvian age. He was the divine teacher in the family of Christ, according to the flesh, from Shem to Abraham, from Abraham to Moses, and from Moses to John the Baptist.

Then He began to prepare a people for the Lord, and became the divine teacher in the family of Christ according to the Spirit. In the days of John and Christ, He gave to this family the preparatory lessons of the Christian institution; but His graduating advice was deferred till Messiah became President. Then He reviewed the past, and “guided into all truth.”

Things kept secret from the foundation of the world were now made known to all nations for the obedience of faith. Jews, Samaritans, and Gentiles were reproved of sin, and converted by His teaching. Many Churches of Jews and Gentiles were planted by His teaching throughout the Roman world.

These Churches were taught by the Spirit. Hence the Patmos command, “He that hath an ear to hear, let him hear what the Spirit saith unto the Churches.”

THE MANNER OF THE SPIRIT’S TEACHING

The Spirit taught directly and indirectly. He taught without and through human agency. Without and by the word of God. There was

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No human agent between them and the Spirit. No previous revelation through and by which he instructed them. They were inspired. Their instruction was direct, supernatural, miraculous, and extraordinary.

The common people were also taught by the Spirit. But in teaching them, Moses and the Prophets were employed as his human agents, and the word of God previously revealed to them as his moral means. The differences may, for the sake of illustration, be thus stated:

Miraculous, supernatural, extraordinary.
Moral, natural, ordinary.
Any and every other manner was indirect, superstitious, or imaginary.

So teaches the Old Testament. Can we find a different manner in the New Testament? Let us see. John the Baptist was greater than all the prophets of the Jewish age. He was “filled with the Spirit from his mother’s womb.” He was taught by the Spirit directly. He belonged to the inspired, supernatural, and extraordinary class; the word of God came to him directly. He made many disciples.

To which class did they belong? Did the Spirit teach them directly in their conversion? The whole history contradicts such an idea. The Spirit converted them, but he employed John as his human agent, and the word preached by him as his moral means.

The Son of God, at his baptism, was filled with the Spirit in the extraordinary manner. He taught and confirmed his teaching by the miraculous agency of the Spirit. He made and baptized more disciples than John. Were they converted by the direct influence of the Spirit? If so, then Christ and the word preached by him were not connected with their conversion!

To be converted by the Spirit directly is to be converted without a preacher, and without the previously revealed word of God by inspiration. This modern mystical notion contradicts all the facts of the New Testament.

The disciples, on Pentecost, were baptized with the Spirit—not to convert them, but to qualify them to convert others. He guided them into all the truth of the Christian age by his direct and miraculous manner of teaching. Hence they were filled with the Spirit, and spake with tongues as the Spirit gave them utterance. All the disciples thus taught by the Spirit belonged to the extraordinary class of primitive Christians.

But in the same chapter (Acts, 2 chap.), we read of the indirect, the moral, the natural, and ordinary, as well as the extraordinary, etc. These thousands were converted by the Spirit. Not by the “baptism.”

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the “pouring on,” the “shedding forth,” or the “gift of the Holy Spirit.” How then? The Spirit converted them through human agency, and by means of the word of God.

Many, if not all the Evangelists, or the Apostolic age, belonged to the extraordinary class. Philip was one of the number. He preached Christ to the Samaritans and the Ethiopian nobleman. He reconfirmed his preaching at Samaria by miracles, and the Angel and Spirit directed him to the Eunuch. But the Spirit did not “fall upon” the Samaritans till after their conversion. On their conversion they were brought in contact with the moral; afterwards some of them, by the laying on of the Apostles’ hands, were connected with the miraculous. This distinction is as obvious as the difference between Adam and Cain in their creation.

Many of the members of the Apostolic Churches were taught by the Spirit directly. Hence the “spiritual gifts” of which Paul speaks in the 12th, 13th, and 14th chapters of 1 Corinthians. But these gifts ceased with the creative age of the Church.

It is true that Saul had a vision previous to his conversion, and that the Spirit fell on the Gentiles at the house of Cornelius while Peter was preaching to them. But the Lord appeared to Saul to make him an Apostle, and the Spirit fell on the Gentiles to “bear them witness.” Ananias and Ananias spoke to Saul, and Peter preached to the Gentiles. The miraculous was not a necessary item in their conversion. The moral in these cases was for one purpose, and the miraculous for another.

The question now is, has the miraculous manner ceased? If not, we ought to have all the real signs and wonders of the primitive age. The miraculous of Romanism and Protestantism, when compared with the miraculous of the New Testament, to say the least, is superlatively ridiculous.

Since the Apostolic age, according to all reliable history, there has been no direct teaching of the Spirit. Where the Church and the Bible are unknown, the Spirit teaches not. The Church is the agent and the Bible the means employed by the Spirit to convert the world and perfect the Church. These combined do all the good in the world. These perverted and severed are productive of the greatest evil in the world.

J. J. TROTT.

Agreement in religion is not genuine Christian concord, unless it be agreement in the genuine religion of the Gospel.

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THE JOYS OF THE CHRISTIAN LIFE

The Christian religion was intended to give us the highest pleasure of which mortal beings are capable. The very end and purpose of the manifestation of God in the flesh was to free us from the fear of death and make us heirs of life and immortality. Christ by his death has conquered the King of Terrors, and opened a way of triumphant release from his icy bonds.

So that every Christian man or woman on this earth trusting in the Savior’s death and resurrection, may exclaim, “O Death, where is thy sting? O Grave, where is thy victory?” Both have been despoiled of their terrors, by Christ himself, and we are assured that we also shall rise as conquerors over this King of Tyrants. Thus made free from the fear of sin and death by the faith in our blessed Savior, as Christians we should always rejoice.

True, we must not expect to be exempt from the trials and sufferings of this mortal condition, but trusting in God we can say, as did the faithful servant of God, “I reckon the sufferings of the present time not worthy to be compared with the glory that shall be revealed in us.”

Relying upon Christ as our best friend, we rise above the petty annoyances, vexations, and afflictions of this present life and view them all as utterly contemptible in comparison with that eternal weight of glory promised to us in the Gospel. This is the noblest victory on this earth, the victory over our own fears, troubles, and even over death itself, through faith in Christ Jesus.

The Christian conquest is the sublimest spectacle in this universe. Guilty, sinful man knows nothing of its cost, its trials, and its triumphant joys. O how our hearts thrill with delight to see our fellow beings of earth set out to run the race for this victory, by obedience to the requirements of the Gospel.

But how much more joyous is the end of that race, when the Christian can in consciousness of a life spent in devotion to God, stretch his vision far away through the vistas of the future without a shudder. Truly is it worth all the toils and sacrifices of a Christian’s life to be able to die a Christian’s death.

The gloomy, doubting impositions of men make religion a matter of mourning, misgiving, and uncertainty, robbing it of all its living joys. But the Gospel comes to us as glad tidings of great joy. The wicked may have just cause to fear and be gloomy, but what Christian man or woman, believing in the Savior and trusting in his love so richly manifested for us, can have a single fear?

With hopes, promises, and blessings so abundant, why is it that we enjoy the Christian religion so little? Why is it that we take…

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Little Pleasure in Our Christian Profession

Why are its duties so often burdens rather than sources of delight to us? These, brethren and sisters in the Lord, are earnest questions. The Christian religion with the early Christians was a constant, unceasing pleasure, recompensing a thousand times every privation and persecution inflicted upon them. Not a murmur once escaped them, but they “rejoiced that they were counted worthy to suffer shame for his Name.”

Can it not be a matter of equal joy to us? Is the gospel of less value to us because we have not the same privations to endure for its sake? Are we any more able to be happy without it? No truly, we are the same mortal creatures, utterly helpless and destitute, apart from the mercy and favor of heaven. We need all the help and encouragement that Heaven has offered.

There is one simple reason why Christianity is not a matter of more earnest joy to us than it is. We are not devoted to it. With all the richness of the love of God, who so loved us that “he gave his only begotten Son to die for us,” continually displayed before us in the word of life, we are at best careless, negligent creatures. The world absorbs the energies and powers that belong to God. We rarely think of looking to the religion of Christ as a matter from which to derive pleasure, but instead we turn to the empty, foolish frivolities of the world.

The Importance of Gathering

That Christians, young or old, should meet together to read the word of God, to talk of the matchless love of our Savior, and all the wonders of redemption, to praise and magnify the name of our exalted King, as real Christian enjoyment, is not regarded as any part of our duty. We go to meeting according to custom, dose away an hour in careless indifference, and return home without having a single feeling of devotion or one nobler aspiration after the things of God.

No wonder religion is a burden to us, and we find it a task even to come together on the Lord’s day to worship according to the order of the house of God. We cannot in such a state of things, take any pleasure in the worship of God, or enjoy the divine and glorious blessings of the children of God.

A Path to Peace and Delight

But there is a way in which the Christian religion will be a fountain of endless peace and delight to us. Heavenly joy is the only way. It is an entire consecration of ourselves to the service of our Master by giving him our undivided allegiance and affection, by enthroning him in every purpose and motive of our lives. Thus we will become a spiritual, earnest, Godly, and holy people.

But as long as we are creatures of sin and flesh, bound down with the shackles of corruption, we will be…

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Feeble, weak and worthless to God and man, and a disgrace to the noble cause of Heaven, and stumbling blocks to our fellow-men. So long as we show by our conduct that the Christian profession is an empty, unmeaning show and not a living, vital, absorbing and overpowering subjection of ourselves to the will of Heaven revealed in the Gospel, we will find every duty and requirement a grievous task, and we will be a continual reproach to the sacred behest of Heaven. Nothing but an entire sacrifice of ourselves to God in heart and in life, can make us a joyous and happy people in the discharge of our obligations to Heaven, and commend our holy religion to the esteem and confidence of the world.

The Scriptures represent Christians as the “light of the world” and “the salt of the earth,” and we do most firmly believe that all that has been accomplished in civilizing, educating and elevating man, is the fruit of the Gospel of peace. The honor of all the intelligence, benevolence, civil and religious liberty which we enjoy, is due to the preserving, purifying and exalting influence of the teachings of the despised one of Galilee. If such results have been attained amidst all the corruptions and apostacies of men from the truth, what glorious achievements may yet be reached by us, if we are but faithful to the trust of Heaven. How great the responsibilities that are laid upon us. Our influence is either for good or evil. In our intercourse with our fellow-beings we are continually commending the religion of Heaven to them by our conduct, or we are blasting by the poisonous miasma of indifference and irreligion every disposition which they have to respect the truth. The society in which we live takes its tone from our conduct.

All men are disposed to respect genuine goodness and piety in others. It is in our power to exalt the character of that society by a fearless, uncompromising adherence to the law of God in all our intercourse. It is our duty as Christians, in the fear of God, to invite the attention of our friends, neighbors and countrymen to what is nobler than the vain frivolities of this life, or we may by a course of disregard to our solemn vows, and a sinful conformity to every practice in the world, bring continual obloquy and disgrace upon the religion of our Lord.

Which, beloved Brethren and Sisters, in the fear of God and the love of His cause shall we choose?
W. L.

We should examine continually ourselves whether we are arguing for the love of truth or the love of triumph.

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THE BIRTH OF THE SPIRIT

THE WIND BLOWETH

Bno. FANNING: I see from your January Advocate, that you misunderstood my letter, in which I called your attention to a Dialogue in the Christian Age, of Nov. 8, 1855.

If I was not plain and pointed in the Age, I will lay down my views in unmistakable language. I take the ground that Jesus absolutely spoke of the wind; that he (Nicodemus) did not know from whence it came, and whither it went, and that those who are born of the spirit are like him—cannot tell; that noble but Jesus himself, who came from heaven, knew all things. In the second place, I take the position, that Jesus did not intimate that men knew not from whence the Spirit comes and where it goes, nor how it operates, in man’s birth. Jesus made use of the language to rebuke the presumptive spirit that was in man.

Nicodemus had one of two motives in view, in thus approaching Jesus. He either wished to entrap the Saviour, or he wanted to learn the “modus operandi,” by which Jesus performed these miracles. But Jesus, knowing the object he had in view, brought him to a stand, by telling him what he could not deny, viz: “The wind bloweth where it listeth,” and that he heard the sound thereof, but could not tell from whence it cometh, and whither it goeth. “So is every one that is born of the Spirit.” My understanding of which is, that every one that is born of the Spirit, is in the same situation as it regards the coming and going of the wind, as Nicodemus was.

But Nicodemus asked him, “How can these things be?” Jesus again rebukes the spirit that was in Nicodemus. “Art thou a master of Israel and knowest not these things?” Are you a ruler of the chosen, the peculiar people of God; and knowest not these things? See what a difference there is between Jesus and the Jewish ruler; hear him: “We speak that we do know, and testify that we have seen; and ye receive not our witness.” “If I have told you earthly things,” showing, that he was speaking of earthly things such as the wind, and not the Spirit, which is a heavenly thing, “And ye believe not, how shall ye believe, if I tell you of heavenly things?”

“And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.”

For the life of me, I cannot see how any person can look upon the Scriptures in any other light; I cannot see anything in it, about

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the coming or going of the Spirit, nor the manner of man’s being born of the Spirit. But says one, do you make the point of analogy or comparison between Nicodemus, and every one that is born of the spirit?

I certainly do, for Jesus does not say any thing about the how man is born of the Spirit, but simply speaks of every one that is born of the Spirit. If you want to know the how a man is born of the Spirit, I would tell you, that it looks reasonable to me, that if a man is born of Jesus Christ, he is also born of the Spirit. Well if this is granted, read 1st John, 3. 29.

“If ye know that he is righteous, ye know that every one that doeth righteousness, is born of him.”

What is the righteousness, you must do? Jesus was baptized to fulfill all righteousness, and was not pointed out to John by the descent of the Holy Spirit until he was baptized. And now if you think you can be born of the Spirit, before you do this righteousness, please give me your authority for thinking so, by pointing out the thus saith the Lord, and I will submit.

But says another, that verse surely does convey the idea, that we cannot tell from whence the Spirit comes and where it goes, for Jesus neither contradicts himself, nor his Apostles. This being the case, see Mark 1:10, 11.

“And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him, and there came a voice from heaven, saying, Thou art my Son in whom I am well pleased.”

The historian was a man, who testified to the facts and he testified to the truth. But the Harbinger John says, see John, 1st Chapter. It seems that John came baptizing, that he might see, and know these things, 31 to 34 vs.

“And I knew him not; but that he should be made manifest to Israel, therefore am I come baptizing with water, And John bare record, saying, ‘I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not; but he that sent me to baptize with water, the same said unto me, upon whom thou shalt see the Spirit descending and remaining on him, the same is he which shall baptize with the Holy Ghost. And I saw and bare record that this is the Son of God.'”

Then, how the world has been drawn into so many vague, vain, and whimsical notions from reading the third Chapter of John, is a greater mystery to me, than the Chapter itself is.

Sincerely and affectionately submitted by
M.
Chesnut Bluff, Tenn., March 20th, 1866.

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RESTITUTION, AND NECESSARY CONDITIONS FOR BAPTISM

Bro. Geo. Waters, of Missouri, propounds some questions regarding restitution and preparation for baptism, which we think are worthy of the serious consideration of our readers.

Bro. W. says, “Bro. Fanning, I understand you to teach that Restitution is included in the Bible repentance, and whilst I am disposed to regard your position as true, I would be pleased to learn the proper evidence of restitution and sincere repentance.”
“Why are so many persons the same after baptism they were before? How would you proceed in the following cases? A. is a drunkard, B. is a thief, C. is a busy body in other men’s matters, and D. is a moralist; they all confess, but how should the preacher act as to clear his skirts and honor the Lord and his word?”

GEO. W. WATERS.

REPLY

If we have wronged our fellow mortals in property, and it is in our power, we should restore all with interest, and should it be beyond our ability, we would be compelled to rely on the clemency of the injured party, and the mercy of God for complete remission. The only satisfactory evidence of Scriptural repentance is an exhibition of sufficiently deep regret, as to lead the penitent to full and perfect amendment of life. The profane quits his profanity, the double-tongued tells the truth without equivocation, the thief steals no more, and the drunkard touches not the unclean thing. Policy may lead the designing to affect a reformation, but time alone will prove its sincerity.

In regard to many persons exhibiting the same character after joining the church they did before, we not only admit the fact, but we think it not difficult to assign adequate causes. We doubt not this lamentable mockery of religion is attributable to excessive wickedness. Much of the preaching of the age tends but slightly to the reformation of conduct. Our zealous partisans impress the converts mainly with a love for the sect; and badly tempered teachers too often make converts by instilling a deadly hatred for others into their deluded admirers. Persons who are taught correctly and who receive into “honest and understanding hearts” the truth, never fail to bring forth “thirty,” sixty, and an hundred fold. But such as survey not well the appropriate foundation of religion and do not carefully count the cost, always kill and prove stumbling blocks.

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Others turn to the weak and beggarly elements of the world after receiving the truth in the love of it. In this connection, it is proper to say that worldly policy, evidently influences many to profess faith in Christ, who never entertained a serious thought on the subject of religion, and of course, we cannot anticipate purity of life in such after confession and baptism. The best require constant effort to stand, and such as have not their hearts in the work of the Lord must fail to enter into life. In conclusion, we desire to say to the brethren, that we cannot expect a change till the teachers of religion instruct the converts that there is constant and valuable labor for each to perform from the moment of entering the kingdom till the exit from time.
T. F.

THE CENTRIPETAL AND CENTRIFUGAL FORCES OF THE CHURCH

Bros. Fanning & Lipscomb: The Jan. No. of the Gospel Advocate has at length found my locus. I hail it as an old friend visiting me in my new home. I hope it will never be absent so long any more. I am glad to see you so ably discussing the “First principles,” and doing so much to call back the minds of the brotherhood to the consideration of the very first lessons of Christian life. I am satisfied that it is more wise to fortify our own positions among our infant communities than to be breaking down the old fortifications of opposing communities. For, if our positions be found worthy to stand, in due time all others will, of necessity, fall. Worthy men or worthy associations of men will, as a general rule, make themselves felt and respected, whatever untoward circumstances may, for the time, threaten them.

There are with churches, as well as individuals, two antagonistic forces; the one, we shall call the internal, and the other external power or pressure. The one of these forces always tends to expansion and growth; the other to contraction, decay, littleness, contempt, “Ruin.” These two forces, we find acting on all the congregations of all denominations in our country. The internal forces acting as an expansive power in the church of Christ are the Truth, Faith in the truth, and in the God of truth, and the united moral energies of its members; while the external forces are the World, the Flesh, and the Devil. Hence, “the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth.”

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itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.

A church organized after the model of the Bible, applying the whole armour of God, having the internal forces above in full play, and all its machinery in full operation cannot fail to succeed. For the internal forces are more puissant than all the powers of the kingdom of darkness combined. The church cannot fail then, unless she throw off her armour, retire from the conflict, and seek easy quarters, in the shady groves of worldly philosophy, where alas she has too long been held in the witching dalliance, to the utter detriment of the highest interests of her own being and well-being.

Every legally constituted church has within its own bosom, the world-conquering forces of which we have been speaking, of which she cannot be disarmed by any force the enemy can bring. But alas! she can abandon her position, throw aside her arms, as a burden no longer necessary to be borne; she can seek easy quarters in the world, by admitting the “Orthodoxy” of every creed, winking at every silly philosophy, that wears on its brazen front the appearance of mystery or novelty, and by thus admitting everything, she may presume that at least everything will tolerate her.

But with this effort to become popular, has flown that “faith that works by love,” “that purifies the heart,” “that zeal that conquers all things,” that burning desire for the triumph of truth, that loyalty to Christ—in short, everything that distinguishes the churches of saints from the communities of the world. Of these things, I have many things to say, and hard to be uttered; but I hope that metallic tongue of the press will speak my words, and keep my secrets until I see proper to divulge them. If so, I will write a few essays for the good of the church in general, and the Ministry in particular.

HARRISON.

THE TRUTH MUST TRIUMPH

The following letter is from a most worthy Sister, and breathes an earnest Christian spirit.

MARSHALL Co., Miss.

BRO. LIPSCOMB.—It gave us pleasure and strengthened our hope to hear from your letter that the troubled sea of infidelity would ere long engulf itself; we feel assured that the pure and unadulterated Gospel of our risen Savior, if properly directed, will gain the ascendancy over the world—Satan and all his inventions. It is painfully depressing to the…

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Heart of every true follower of Jesus, to witness the insults offered to the blood-stained cross of our Redeemer by those who scoff at the Bible and its wooing overtures of mercy; let the poignant grief produced by such, falls into insignificance when compared to that inflicted by those who sever the chain of Christian confidence and love, and who crucify their Savior afresh and put him to an open shame; they are raging waves of the sea, foaming out their own destruction and shame; wandering stars, to whom is reserved the blackness of darkness for ever; murmurers, complainers, walking after their own lust, and their mouth speaking great swelling words, having men’s persons in admiration because of advantage.

From such we should learn to shut the awful vortex of skepticism and speculation; withdraw ourselves from the propagators of such noxious principles (if principles they can be called). We should not be discouraged and faint by the way, but let the falling of others embolden us, who have set to our seal that God is true, to press forward to the prize that is set before us in Christ Jesus; that we may have strong consolation, who have fled for refuge to lay hold upon the hope that is offered, which hope we have as an anchor to the soul both sure and steadfast.

We are the salt of the earth; if we live practical Christians in strict obedience to the commands of our lawgiver, the church of Christ must and will reign triumphant over all prejudice, ignorance, and misrepresentation; the prejudices will be subdued by our humility, our love to God and love to all men. Our reverence and abiding faith in the blessed volume of Heaven as our only rule of faith and practice will induce the darkened mind to search and investigate for light and truth. Misrepresentation will sink in that dark and foul abyss from whence it emanated, ashamed and afraid to meet the gaze and stand the test of an enlightened and regenerated age. I am more than delighted with the Gospel Advocate, it fills its mission and import, of its name. Would to heaven its soul-stirring truths could be read and appreciated by all. I hope the brotherhood will sustain it and disseminate it throughout the land.

We are very weak in this portion of the State; but few preaching brethren none that evangelize in the State, (at least I am not aware of any.) I have heard only two discourses since my visit to Franklin College.

I intend to be a constant reader of the Gospel Advocate, so long as it stands upon the one foundation, Jesus Christ being the chief corner stone.

A. J. I.

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IMPORTANCE OF CHRISTIAN CHARITY

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.

Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil. Rejoiceth not in iniquity, but rejoiceth in the truth. Beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth; but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity.

— 1 Cor. 13 Chap.

In the twelfth chapter the Apostle treats of the miraculous of Christianity. In the thirteenth chapter, he develops the moral as the more excellent way. “Spiritual gifts” are the miraculous. Christian charity, or love, is the perfection of the moral. Let us attend to his inspired reasoning.

Christian charity is greater than all the miraculous of Heaven and earth.

Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. — 1 & 2 vs.

Christian charity is greater than all the sacrifices and sufferings of professed Christians.

And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. — v. 3.

We may have a partial zeal, such as some of the Corinthians had, that will prompt us to bestow all our goods to feed the poor, and give our bodies to be burned, or give our property and lives to justify our…

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Party ambition, and yet be destitute of the true soul of true Christianity. This soul is love. A thousand such Christian bodies will profit us nothing without the Spirit or mind of Christ. The love of party is selfishness, the love of man is true benevolence.

The Intrinsic Nature of Christian Charity Gives It the Pre-eminence

Charity suffereth long, and is kind; envieth not; vaunteth not itself; is not puffed up; doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things; believeth all things; hopeth all things; endureth all things. (1 Corinthians 13:4-8)

What a cluster of delicious fruit! They are Christ-like, Angel-like, God-like. True Christian love is the pulsation, the aspiration of the divine nature.

Charity Is Important from the Eternity of Its Existence

Charity never faileth. But whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. (1 Corinthians 13:8)

All the spiritual gifts of the Apostolic age could furnish only partial knowledge of the divine in his infant state of man’s existence. They accomplished their object in the primitive, creative age of the Church, and soon “failed,” or “vanished away.” But love continues through all time and all eternity. Love is as eternal as the divine nature; for God is love, and will continue the supreme principle of God, Angels, and men, through all the endless ages of immortality.

Christian Charity Is Greater Than All Other Intellectual and Moral Qualities of Christianity

And now abideth faith, hope, charity, these three; but the greatest of these is charity. (1 Corinthians 13:13)

Knowledge is indispensably important, for without the knowledge of God and man, we could never love either. But it is not the end, but only the means leading to the end.

Faith is vastly important; for without it we cannot please God, and whatever is not of faith is sin. But it is only important as one of the means or conditions of the attainment of love.

Hope is essentially important and desirable as the anchor of the soul in this dark and stormy world. It is the twin sister of faith, born of the exceeding great and precious promises of God, by which we are made partakers of the divine nature. But love is still greater than hope. Hope is the means, love the end.

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Love is the perfection of God, Angels, and men. The law of love is the supreme constitutional law of the primitive, patriarchal, Jewish, and Christian ages—of the family, State, and Church—of heaven and earth—time and eternity—the highest law of the universe.

Important Lessons from the Superlative Excellencies of Love

All that is said and done by individuals pass for nothing, and worse than nothing, if not prompted and directed by love. We may be filled, clothed, and be accompanied with all the intellectual and miraculous of the universe, and if destitute of love we are nothing in the estimation of infinite wisdom.
All the teaching, governing, and direction of the family should be in strict accordance with the law of love. Love should be the controlling principle of husbands and wives, parents and children, brothers and sisters, masters and servants. The want of this is the ruin of many families.
Love to God and man should be the spirit of all civil governments. All constitutions and all laws should harmonize with the higher law of the universe. All governments in violation of this law are unconstitutional, abominable, and subversive of the highest and best interests of man.
The Church of Christ was and ever should be the most perfect embodiment of love. To be in the Church without love is to be like the foolish virgins—the slothful servant who buried his Lord’s money—Judas who sold his Lord for fifteen dollars! But all the Bibles and Churches, knowledge, faith, and hope, and all the sacraments in the world will do us no good, if not so used as to attain the blissful end of love out of a pure heart.

How important, then, that we use all the means, and comply with all the conditions of love, so as to make it the moving, controlling, and consummating principle of our lives!

And now abideth faith, hope, charity; but the greatest of these is charity.

The Lord help us to love!
J. S. TROT

THE DANGER OF POLITICAL EXCITEMENT

Beloved Brethren in the Lord: We think it by no means improper to offer a few friendly suggestions upon the dangerous tendencies of political excitement. As Christians, our labor is in the vineyard of the Lord; and although…

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We see nothing improper in casting our vote in elections; we are more than persuaded the early Christians intended neither to make war upon the powers that were, nor direct in the governments of earth. Moreover, since every experiment in political strife has proved not only injurious, but often fatal to piety, it well becomes us to remain free from the whirlpool.

Any one can plunge into the tide, but it may require more than the strength of a giant to save, after committing ourselves to the fearful surges of so muddy waters.

The governments of this world are not for the good; they are for the men of the flesh who require physical restraint; but the Heavenly Father has employment for His servants in a much higher sphere. We have but barely time on earth to educate ourselves for eternity, and if we waste our precious moments in the bitter political controversies of our age and country, we may lose the promised inheritance, and what can it profit us to gain all the honor that belongs to the frail establishments of earth, if in its acquisition, like Esau who sold his birthright for a mess of beans, we forfeit our title to eternal life.

Let us watch and pray, lest we enter into temptation. The flesh is weak at best.
T. J.

POPULAR INFIDELITY OF THE DAY

It is not Atheism I fear so much in the present times as Pantheism. It is not the system which says nothing is true, so much as the system which says everything is true. It is not the system which says there is no Saviour, so much as the system which says there are many saviours and many ways to peace. It is the system which is so liberal that it dare not say anything is false. It is the system which is so liberal that it dare not say anything is unjust.

It is the system which seems ready to honor other religions as well as that of Jesus Christ—to class them all together, and hope well of all who profess them. It is the system which will smile complacently on all creeds and systems of religion—the Bible and the Koran—the Hindoo Vedas, and the Persian Zendavesta—the oldest wives’ fables of Rabbinical writers and the rubbish of Patristic traditions—the Racovian Catechism and the Thirty-nine Articles—the Revelations of Emanuel Swedenborg and the Book of Mormon of Joseph Smith—all are to be listened to; none are to be denounced as lies.

It is the system which is so scrupulous about the feelings of others, that we are never to say they are wrong. It is the system which is so liberal that it calls a man a bigot if he dares…

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To say, “I know my views are right.” This is the system I desire emphatically to testify against and denounce. What is it but a sacrificing of truth on the altar of a caricature of charity? Beware of it if you believe the Bible. Has the Lord spoken to us in the Bible, or has He not? Has He shown us the way of salvation plain in that Bible, or has He not? Gird up the loins of your mind, look the questions fairly in the face, and give them an honest answer.

Tell us that there is some inspired book besides the Bible, and then we shall know what you mean. Tell us that the whole Bible is not inspired, and then we shall know where to meet you. But grant for a moment that the Bible, the whole Bible, and nothing but the Bible, is God’s truth, and then I know not in what way you can escape the conclusion, that sincerity alone will not save your soul. From the liberality which says everybody is right—from the charity which forbids you to say anybody is wrong—from the peace which is bought at the expense of truth, may the good Lord deliver you! —Ryle.

ORPHAN GIRL’S SCHOOL

JEFERSON, Marengo Co., Ala.

Bro. Fanning and Lipscomb—We applied the last winter to our Legislature for a charter for our Orphan Girl’s School, but our application was too late to be reached, and we commenced without a charter with the same number you began your now flourishing College, and if we can only meet with half the success you have, we shall be amply paid.

As yet there are no donations from the brethren to this great work, with the exception of one hundred dollars from our well beloved brother, Thos. Caskey, of Jackson, Miss., and that amount from our equally well esteemed brother, P. B. Lawson, of Crawfordsville, Miss. The brethren are few in this section, yet there are many of them wealthy, and will help us. We have at our own individual expense purchased a very beautiful location in Marengo Co., Ala., at a cost of two thousand dollars, which we have given, with other property to the amount of thirteen thousand dollars and the lifetime labors of ourselves and lady, to the poor little parentless and pennyless orphan girls from the age of five to twelve.

Any person, company, county, town, city, lodge, church, or State, can take a scholarship in this institution, at one thousand dollars each, which amount is placed into the hands of fifteen responsible men as…

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Trustees and Support

Trustees as this county can afford, who can use the interest alone in support of the institution. The principal cannot be spent. This scholarship fund is to be and will be refunded back to the donor, should the institution ever fail. But, brethren, as good a cause as this certainly cannot fail, hence we have set out for a lifetime campaign.

“Any one who might wish to send us aid from any quarter, in the way of money, books, instruments, clothing, &c., will please address us at Jefferson, Marengo county, Ala., where we hope to be found during life, laboring for the good of the little helpless orphan.”

Your brother in Christ, as ever,
N. HACKWORTH

Remarks

The mere existence of an “Orphan Girls’ School” most evidently manifests great deficiency in the organization of religious society.
T. P.

SUCCESS OF THE GOSPEL

Bro. Christopher Mitchell, of Wellsburg, Va., writes under date of June 14th:

“We have had an excellent meeting here. It continued two weeks, during which time sixty-eight were added to the Church. Bro. Moore, of Bethany College, was the principal laborer.”

Bro. J. C. Matthews, of Hopkins county, Texas, writes from Clarksville, June 4th:

“The cause of Christ is advancing slowly but steadily in this country. I am now with Bro. S. E. Williams on a round of protracted meetings. We met in this place Bro. E. D. Moore, who has been preaching for near half a century. He is still able to contend for the faith. There are but two disciples in this place, both females. Bro. Williams immersed two persons last Lord’s day, upon a confession of their faith.”

CORRESPONDENTS

Bro. P. G. Saylors, of Cuna, Ark., has furnished us many valuable suggestions upon “Contributions,” which may yet appear in our columns, but we have had so much on this subject, that we think proper to direct attention to other matters for the present.

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FRANKLIN COLLEGE—COMMENCEMENT

Wednesday, July 2d, 1856, was the twelfth commencement day in Franklin College. As early as 9 A. M., an anxious audience had convened in the College Chapel, and we were much more than gratified to see in attendance quite a number of the friends of the institution from a distance.

Addresses were delivered by the young gentlemen of the senior class, which seemed not only to afford much satisfaction to the hearers, but also to reflect high honors upon the institution. The following was the order of the exercises:

PROGRAMME

OF THE EXERCISES OF THE TWELFTH ANNUAL COMMENCEMENT OF FRANKLIN COLLEGE, TENNESSEE.

PRAYER.
MUSIC.
J. J. JOLLY, ALABAMA—Salutatory.
MUSIC.
W. M. T. THOMPSON, TENNESSEE—Decay.
MUSIC.
W. L. COLLINS, TENNESSEE—Party Spirit.
MUSIC.
W. O. BROYLEY, MISSISSIPPI—Woman.
MUSIC.
M. A. JOLLY, ALABAMA—Power of Knowledge.
MUSIC.
T. T. BAUDOUIN, LOUISIANA—American Revolution.
MUSIC.
J. T. SETTLE, MISSISSIPPI—Valedictory.
MUSIC.
DEGREES CONFERRED.
MUSIC.
ALUMNI ADDRESS BY O. N. ANDERSON, A.M., LEXINGTON, KENTUCKY.
MUSIC.
BENEDICTION.

SELECT SCHOOL FOR YOUNG LADIES

Mrs. C. Fanning’s school for young ladies will open September 29th, 1856, and close July 4th, 1857.

Address:
T. FANNING,
Franklin College, Tenn.

THE GOSPEL ADVOCATE

VISIT TO WILSON AND SUMNER

In the month of June we spent a few days most pleasantly on a visit to some of the brethren in Wilson and Sumner. We spent an evening in Lebanon, and addressed quite a good audience, mostly of young people, in the meeting house of the Baptist brethren. We were glad indeed, to meet once more the few disciples of Lebanon and vicinity.

We trust the Lord has in store “better times” for these scattered sheep. Next, we spent a couple of days with the Church at Hartsville, in Sumner county, and were most thankful to God to learn that the beloved brothers and sisters still much prefer serving the Lord for themselves to letting the worship out for Him. These brethren know the truth, and hence the great matter with them is to bring themselves under the gospel restraints, and grow in grace and in the knowledge of the truth.

Strenuous efforts, however, have been made to poison the citizens against the truth and its friends. This is the cunning wish of a few persons who reject the authority of the Church of Christ and His word, and who call themselves spiritualists. We trust they will repent of their wicked deeds. The Lord is judge!

The third Lord’s day in the month we met the brethren in the neighborhood of Castalian Springs. There are many true-hearted disciples in that neighborhood; but strange alienations of feeling have occurred with a few, through the influence of the unfortunate family that has inflicted so many deadly wounds upon the cause in Tennessee. The brethren need the help of a faithful evangelist a few months. May the Lord send more laborers into the vineyard.

T. J.

Bro. Dr. W. D. Jordan, of Glasgow, Ky., informs us that a meeting was held in that place in April, which resulted in twenty-five additions. We rejoice exceedingly with the disciples of Glasgow.

Bro. Dr. S. B. Aden, of West Tennessee, writes, June 10th: “We have been recently visited by Bro. Davis of Middle Tennessee, and Bro. McGinn, of Hickman, Ky. The meeting continued two weeks, with nineteen additions by confession and baptism. On the Sunday following, seven were immersed by our stationed Methodist preacher. Whether the seven were immersed into the Methodist, the Church of Christ, or to keep them in the party, I have not been informed.”

THE GOSPEL ADVOCATE

FRANKLIN COLLEGE

FIVE MILES FROM NASHVILLE, TENN.

The thirteenth annual session of ten months or forty weeks of this institution will open September 29th, 1856, and close July the 4th, 1857. The college is supplied with an experienced and efficient faculty, and offers the best educational advantages to the youth of the country. In point of health and freedom from temptation, there is no location superior, and the well-known attentions of the teachers afford the surest guarantee that the institution offers a safe retreat to such as really desire an education.

The whole cost of boarding, rooms, tuition, fuel and washing, per year, amounts to $160. Catalogues sent upon application.

Address:

T. FANNING, President, or
W. LIPSCOMB, Secretary,
Franklin College, Tenn.

OBITUARIES

ELDER COLMAN MULLINS

Bro. L. Shirly, Elder in the Church of Woolbury, Cannon county, furnishes a very satisfactory account of the death of our old friend and collaborator, Colman Mullins. We became intimately acquainted with Bro. Mullins in 1852, and have been conversant with his general course since, and feel gratified to know that he never staggered at the truth. Bro. Shirly says:

“Before his departure, he said he was prepared. Not more than an hour before he died I asked him if he still retained his confidence in God, and if he had no doubt regarding his position in taking the Bible as the only rule of life. To which he replied, ‘Bro. Shirly, my way is clear, and I fear not the truth of our religious position.’ Soon after he whispered a few words in praise, and breathed his last. His death was calm and triumphant, and my confidence is he has gone to the great prepared for the people of God.”

DEAR BRETHREN

We have within the last nine days lost four little children—all that we had. They died of Scarlet Fever. Though they are gone from us, yet we hope that if we prove faithful to our Lord we shall enjoy their presence again.

FED. 29th, 1856.
W. J. GRIFFIS.

THE GOSPEL ADVOCATE

Departed this life on the morning of the 1st of May, 1856, after a long and severe affliction, Sister Mary Charlton, wife of Dr. James H. Charlton, of Davidson county, aged 30 years. The deceased had been a member of the Christian Church for several years, and left this world with entire resignation, fully in the faith of the gospel and in the hope of eternal life. She left a kind husband and five little children to mourn her departure, and who has sustained a loss that this life can never repair.

We should offer much violence to our views of propriety, were we to neglect adding a word in regard to our Sister Charlton. It was our privilege, with Bro. T., to instruct her in her school days—we witnessed her marriage with Dr. C., have intimately known her since, and were present at her funeral. A more frank and affectionate woman is seldom found, and as to her devotion to God, no one could be more sincere. We do most heartily sympathize with the afflicted husband and children, as well as with our Bro. Dr. J. W. Richardson and family, in this sad bereavement.

T. F.

AVOYELLES PARISH, LA.

Died on the 16th of January, 1856, Mrs. MARY BANKSDALE MARSHALL, in the 53rd year of her age, wife of Col. Roger B. Marshall. She made a public profession of her faith in the blessed Savior, and was buried with him by baptism into his death, in 1826, and united with the Christian Church. Since which time, she has been a consistent member of the Church, an humble, pious, confiding Christian.

Although she never knew what it was to be in want herself, yet she had the deepest sympathy for the afflicted—visiting the habitations of sorrow and poverty, to administer to their wants, attending upon the sick, encouraging the downcast. The trials and storms of human life were met and overcome by her, with Christian grace and courage; her acts will endear her to all of her acquaintances, both in and out of church. She was a kind and agreeable wife, a tender and affectionate mother. She was the sun in the domestic firmament which imparts light, life, and joy in the family circle. But home, sweet home, is shrouded in the deepest gloom. The church deeply feels the loss of one so much loved, yet feeling their loss to be her gain.

“Leaves have their time to fall,
And flowers to wither at the north wind’s breath,
And stars to set, but all,
Thou hast all seasons for thine own, O Death!”

W. H. STEWART