THE GOSPEL ADVOCATE
T. Fanning and W. Lipscomb, Editors.
Vol. V
Nashville, July, 1859.
No. 7.
THE NAME CHRISTIAN
As this is an age in which many are disposed to investigate all matters of interest, we venture a few remarks upon the name Christian. We hope our essay may not darken counsel if it should prove worthless.
In our introductory remarks we presume to say that God has in all ages, and under every dispensation, addressed man by some name for the especial advancement of his intelligent creatures; and that it was highly displeasing to the will of God for man to assume to himself a distinguishing title, which God did not give or authorize. In proof read Genesis vi. 1, 2. Here it seems that his patriarchal people, or rather the Antediluvians, were called by the name of his own selecting, that is the sons of God and the daughters of men. Now the flood was brought in upon them for the breach of indiscriminately commingling the two names together.
And again, no sooner was man presented with the newly appearing earth, and permitted to take possession of the whole domain of creation, than he sought to alter or make another name. See Gen. xi. 4. “Let us make us a name lest we be scattered abroad upon the face of the whole earth.” Here they commencing to build the mighty tower of Babel in order to make them a name, are scattered abroad—the very thing occurred to them that they were laboring to avoid—God confounded their language which prevented them from accomplishing their object. It not being allowable for man to thus make to himself a name, God caused them to be scattered and permanently confused.
It is so to this day with Babel-builders, creed-makers; how confused and scattered, not understanding their own language. With these things before us, let us proceed to the examination of the “New Name.” We will first turn to the prophecy of Isaiah, chap. xii. 2. “And the Gentiles shall see thy righteousness,
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and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name.”
Now if this prophecy means anything we shall be able to find the name by which all followers of Jesus Christ shall be called, both Jew and Gentile, that is, if we can find that the Gentiles ever saw or received the righteousness of which the prophet speaks.
Now any name given before that event or even since the completion of the new covenant scriptures, is not allowable.
Again, hear Isaiah: “And ye shall leave your name for a curse unto my chosen: for the Lord God shall slay thee, and call his servants by another name.” Isaiah lxv:15.
Here it is said that they shall leave their name, and another name shall be given, that is, when the Gentiles see the righteousness, at that time they leave their old name and take a new name which is to be common to all followers wherever the righteousness may be seen.
Again, “In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as of old: that they may possess the remnant of Edom, and of all the heathen (Gentiles) which are called by my name, saith the Lord that doeth this.” Amos ix. 11, 12, with Acts xv. 14, 15, 16, 17.
These passages of scriptures seem to be conclusive, showing at once that the new name is to be given after the righteousness is seen by the Gentiles, or at least James so deposes in Acts xv. 13, 14.
Bear in mind that the name must be a new one—one that had never before been used.
We now propose an examination of the names disciple, saint, and friend. In this examination the grave object is to discover the new name—to see if either of these is the one.
I. Is disciple the name?
This question can be answered by asking and answering another. Was disciple used as a name before the Gentiles saw his righteousness? Yes! Then to the proof at once. The word disciple means learner, hence any person desiring to learn is a disciple in that particular thing.
In the conversation which took place between the Pharisees and the man who had been blind, we hear the Pharisees saying to him, “Thou art his disciple (Christ’s) but we are Moses’ disciples.” John ix. 28.
Joseph of Arimathaea was said to be a disciple, “but secretly for fear of the Jews.” John xi: 38.
“And whosoever doth not bear his cross and come after me, cannot be my disciple.” Luke xiv. 27.
Now from all these quotations it will be plainly seen that disciple is not the new name—disciple being only significant of them as learners or followers of some person—not a derivative word as the old Jewish name was, and as the new name is.
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remember that all this took place while the Jewish kingdom was standing, prior to the Gentiles seeing his righteousness, which will destroy the prophecy of Isaiah, provided that we make disciple the new name, for the Gentiles must first see his righteousness.
2. Is friend the new name?
I answer no! To the proof. “Ye are my friends if ye do whatsoever I command you.” * * “But I have called you friends.” John xv. 12, 15. Those who do his commandments are friends to him, but simply because I am a friend to a man is not reason that my name shall be changed to friend. All this, while the Jewish kingdom is standing, and to the Jews only—Gentiles not seen his righteousness.
3. Is saint the new name?
Well, the prophecy before us says new name, if then, we find something to be such, the question is settled; if not, then we must look further. Saint: “A person sanctified; a holy or godly person,” says Webster. All persons professing to be followers of Christ Jesus should be godly persons—should be saintly persons. Saint is not the name we want as yet to fulfill the prophecy, because it was even used prior to the prophecy, hence an old name. In Deuteronomy it is said, “And he came with ten thousand of his saints,” perhaps angels. In the Psalms it is said, “For the Lord loveth judgment and forsaketh not his saints.” I refer to these passages, first, to show that saint is applied to holy persons; second, that it was used long before the Gentiles saw his righteousness, hence is not the new name—not the promised name.
Now I object neither to the name disciple, friend, nor saint, when used in their Bible sense, but do not think that either of them fills the prophecy in Isaiah lxii. 2.
Having thus examined, having looked from the prophecy through to the last of Malachi, and from Matthew to the last of John, and finding nothing that lends me directly to the fulfillment of the prophecy—the new name. There I begin to wonder—am almost astonished at not finding the desired information.
I read of John the Immerser of Jesus the Messiah, the great mediator of the new covenant. Still on the search, I hear of John’s death, the life, crucifixion, burial and resurrection, ascension and coronation of the Messiah. I learn all this but as yet I find no place informing me of the Gentiles seeing his righteousness. Here almost in despair of finding the new name. But I, however, set out again, and in passing up to a certain mountain I hear a voice saying “All hail,” not supposing that I am personally addressed, I stand a little to one side. Understanding that the eleven disciples are going up into the mountain, I also, pass out for the sure place, arriving there.
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Almost breathless, I discovered that they were worshipping Jesus. Being somewhat curious to know what was to be done, I approached nearer, and heard some doubting; I also heard Jesus speak unto them, saying, “All power is given unto me in heaven and on earth; go therefore and teach all nations,” &c.; or “Go ye into all the world and preach the gospel to every creature.”
On hearing this, I am greatly rejoiced; I now hear Isaiah say, “And the Gentiles shall see thy righteousness, and thou shalt be called by a new name,” &c. Says he, hear this great command, will you? Why sir, it is to extend to the whole world, and of course the Gentiles will see righteousness. Then I remember that the Jew and Gentile make the whole world.
With these things fresh in my memory, I set out once more. Having learned that the Apostles were to enter upon their official duties at Jerusalem, I hasten to the place. The great city seemed thronged with strangers. I make my way as best I can, remembering that I have been listening. And suddenly there a sound from heaven.
Now when it was made known to the multitude that the sound had filled the house where the Apostles were sitting, I immediately rushed to the scene with the thronging multitude. I hear them speak as the spirit gives utterance, and with profound attention listen, expecting to hear the Jew name. I hear Peter preaching precisely what I was told him, arguing at Jerusalem, I felt sure that I am on the right course.
I discover, however, that I am at the wrong place to hear the Jew name given, from the fact that it is the Gentiles who are to see his righteousness prior to the giving of the name; but as my object is to hear Isaiah’s prophecy fulfilled, I content myself, until I learn that Philip is preaching there in the city of Samaria.
I hasten down to hear him, and to gain all the information I can in relation to the man. I am yet at the wrong place, but rest here for some time. Being informed that the Apostle Peter is on his way to the house of Cornelius, which is in Caesarea, I no sooner than I am informed, I proceed to Caesarea.
On arriving, I find Peter with six others; I approach and take my seat near by. I discover that Peter and Cornelius are in conversation—I remain silent. Presently Peter begins to preach. He speaks very much as he did; but I heard him up at Jerusalem, saying, “Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath showed me that I should not call any man common or unclean.”
After Cornelius explains to Peter the reason he sent for him,
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Peter then spoke again, saying, “Of a truth I perceive that God is no respecter of persons. But in every nation he that feareth him and worketh righteousness is accepted with him.” This is good news to me seeing all situations are accepted. But those who came with Peter were astonished, because that on the Gentiles also was poured out the gift of the Holy Spirit. I am satisfied that it is the same that I heard Peter say at Jerusalem that God would pour out his spirit upon all flesh, quoting from Joel.
How I remember that the Jew and Gentile make all flesh. In this prophecy presents itself to my mind the words of the Lord shall come. This greatly relieves my mind having found that the people were not mistaken, and being fully satisfied that the Gentiles have now seen the righteousness of which the prophet spoke. But the meeting between Peter and Cornelius without my hearing the new name, in a short time I hear that the apostles gathered who were in Jerusalem, in relation to his preaching to the Gentiles. I again go up to Jerusalem and hear Peter rehearse the matter to them. “When they heard these things they held their peace, and glorified God, saying, then hath God also to the Gentiles granted repentance unto life.” And repeat, “And the Gentiles shall see thy righteousness.”
Now I see that the middle wall of partition is broken down, that all are made fellow-citizens of one household. My heart is filled with joy seeing the goodness of God, saying that he has now caused the philosophy of Paul to be realized. In view of all this, I can but join the poet in praising his holy name:
“I’ll praise my Maker while I’ve breath,
And when my voice is lost in death,
Praise shall employ my nobler powers;
My days of praise shall ne’er be past,
While life and thought and being last,
Or immortality endures.”
But the new name is not yet found, and understanding that Barnabas and Paul are teaching in the Church in Antioch, I hear their discourse. I listen at them; but being there many days I hear the disciples called by a strange name—a name that I have not heard before; I know now that the new name shall be given with propriety, since the Gentiles have seen the righteousness.
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whole history from the prophecy of Isaiah to the preaching of Peter at Caesarea, and the consultation of the Apostles afterwards, and find no time at which the name could be given prior to this time; and again look at the strong name and am satisfied that it is the one, so I will just write it down, “And the disciples were called Christians first in Antioch.” This is as new to the Jew as it is to the Gentile, so all can be called by it—neither nation taking the name of the other. It is new.
In my next I propose showing how the name is given.
J. K. SPEER.
Spring Grove, Tex., April 12, 1859.
THE NAME BAPTIST
Dear Fanning—
I have been requested to make some remarks on the name Baptist, or John’s baptism. I have consented to do so, and hope you will give them a place in your most excellent Advocate.
My object is to examine the name Baptist in all its bearings on society. First, I will notice the manner of families wearing the name Baptist:
- They tell me there are the particular Baptists of England and Wales.
- General Baptists of England and Wales.
- Methodists of Hull.
- The Scotch, or Welsh Calvinistic Baptists.
- The Associated or Calvinistic Baptists of the United States.
- The Seventh Day Baptists.
- The six principle Baptists.
- There is the Seventh and seventy-sixth Baptist, the last at least is not improper fraction.
- There is the Melodist of America.
- The Tunker Baptists.
- The free will Baptists.
- The Emancipators.
- The free communion Baptists; and many a multitude too numerous to mention, and they all claim the old Jewish prophet, John the Baptist, (formerly T. T. P.) Suppose this old Jewish prophet was introduced to this variegated Baptist family, (without the use of the camera, or ocular or camera media) he could see discordant features enough in the Baptist families to cause the exclamation, a foul play somewhere!
Each family shows a distinct peculiarity; all cannot be of one father. But they say that their church is a great church still, if they are all gospel churches, Luke was mistaken when he wrote the Acts. Let us interrogate him.
Did you write the Acts of the Apostles? Yes, I wrote the history of the germination or brother Church of Christianity. Luke, do you know anything of these Baptist families?
Answer: Not a word of them, unless the brethren…
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Say that one branch of the above is sound, that is the old Jerusalem Church. Friend Baptist, is this hill one of the seven upon which Rome is built? No! They are all of the most particular sects, brought up after the strictest sect—Calvinist. Luke turns to Acts xi. 25, and you will learn the name of the people whose ecclesiastical history I wrote, but no Baptist is mentioned as one of that family, or people whose history I wrote.
John the Baptist, a Jewish prophet, who never held citizenship in the gospel church, came into all the country about Jordan, preaching the baptism of repentance for the remission of sins, saying, repent for the kingdom of heaven is at hand, Matt. iii. 2, Mark i. 4, 15. By these views we see that the church or kingdom of Christ was not yet set up when this was spoken. The Baptists say that John set their church up, but if John set it up, I want to know where it stands? Does it stand in Jordan or in England, where John was baptizing?
The word Baptist implies the office of a baptizer. John baptized and was called John the Baptist, but were those whom he baptized, Baptists? If they were John’s disciples, see Acts xix. 11. We say of a boy who follows John that she is a driver, but surely her hands are not drivers. But John never preached the gospel in fact. See 1st Cor. xv. 1-4. This will suffice. If John preached this, I want to know the chapter and verse. To say a man was a perfect blacksmith who never heated iron would be singular to say that John preached the gospel, in fact would be a singular.
Our friend Baptist says the word “Baptist” should be translated “immersionist.” But what then of “Baptist’s children”? Then John the Immerser, in turn, founded your Church—brethren, I say it glibly.
He should be called the immersionist church. Glory! Not then in a Baptist church. We will find it philologically say I glory in being an immersionist and in the immersionists church or church of immersionists. Let us hear the great immersionist of S. C., (to wit, Mr. Thompson.) He says that the true Christian shall soon be the glorious language for all the followers of Christ, found in A.D. 2, then what will become of that glory which arises from being called a Baptist?
Come, brethren, forever gone! To talk of a Baptist Church in the language of Absalom and not of Jerusalem.
Let us hear the gospel of our Lord and Savior, Jesus Christ, is perfect in itself: If John’s disciples did not lack any, why then did Aquila and Priscilla take Apollos unto them and expound unto him the way of God more perfectly? Our friend Baptists still says that John set up their church, but the other say that there is but one church set up and that is the Mother Church.
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Christianity dedicated by Christ’s blood. If that be true, the brethren’s rule is not right. That is, Christ’s word shall not fail, and quotes his words to prove the position correct, that heaven and earth shall pass away, but my words shall not fail. To all those who make this a rule just read the 18th verse of the 16th chapter of Matthew. The world is spending its fury at the Church, but brethren, let us take Paul’s advice, to stand fast in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. May the favor of God, the Father, and of the Lord Jesus Christ be with you all, and the rest of the Israel of God.
M. S. SWAN.
Taking Rock, Pickens Co., GA., March 22, 1859.
FAMILY WORSHIP
Bro. Fanning: — As there are but few who attend worship in their families, an effort should be made to stir the brethren up to their duty. It is very common, when speaking of the necessity of family worship, for someone to say, “you have no precept in the scriptures for it.” Now this is a mistake and shows a want of the proper understanding of the scriptures. Paul tells us in Heb. x. 11 that the law was a shadow of the good things to come, but if I would be plain, I should say Moses and the law were typical of Christ and his law. We will see how that will suit.
First, Moses was the guide to the Jews, and he led them from bondage in Egypt. Then came the prophets as teachers, or the Jews had Moses and the prophets. We have Christ and the apostles. This seems to suit very well so far. The Jews offered sacrifice once a year. Christ offered himself a sacrifice for our sins which stands in the room of yearly sacrifices offered by the Jews. The Jews were commanded to eat the Passover. We are commanded to eat the Lord’s supper.
We are told in the scriptures that the Jews offered sacrifice morning and evening. What then was this typical of? We cannot do better than conclude it to be typical of our assembling ourselves around the family altar to mingle our voices together in singing and in prayer. “Well, but,” says one, “did not the Jews have a priest to offer sacrifice for them?” Has not every family some elder person in it? And if so, there is in every house a priest. The Apostle says: “Ye also, as lively stones, built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by…
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Jesus Christ. 1 Peter ii. 5.
We find we have a time for offering sacrifice. It is strange that man, enjoying the blessings of his merciful Creator, can be ashamed to bow with his family, to thank and praise God as becomes his duty. Assemble a few friends together, and those who say they cannot pray, are loudest in talking about worldly affairs. Why is this? I fear it is because “where the treasure is, there will the heart be also.” In the present state of the Christians, it might be said, “They consider themselves too important for such performance.”
Paul, in Ephesians, vi. 4, says, in speaking to the fathers concerning the manner of bringing up their children, “But bring them up in the nurture and admonition of the Lord.” I desire to know if a good example set before a child does not tend to influence much more than words.
Surely one you fear and love God at home as well as at church, and you will see in his heart that will mature as it advances in life. It is like tearing a building where the first stone that is laid will be the last to be taken up; even so the first idea, whether good or bad, that is impressed on the youthful mind is the one that will be named.
Moreover, there are some who have taken the idea that it is only necessary for them to serve God on Lord’s day, and that through the immateriality of the present. It is this idea that is doing the mischief, for God does not require us to serve Him by “lip service;” it is the otherwise—not with the lips alone, but with the lips and heart.
When we see Christians with their buildings serving God at all times, we may conclude that each should serve God for himself.
AUTHORITY OF CHURCH OFFICERS
Bro. Larson: In your paper for this month, you express, in answer to inquiries on church discipline, some ideas that I think are very far from the teaching of the Spirit; and whilst I remember that “faithful are the wounds of a friend,” while “the kisses of an enemy are deceitful,” I feel like speaking to you in kindness, and yet in the plainest manner. Your language is: “The idea of one man, or two or three men saying to a member, we, by the authority in us, communicate yet from the church of Christ, just as the apostles of Pope himself.”
Such a notion as official authority vested in a few individuals to act for the congregation…
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“Galion is not to be found in any example or precept in the word of truth.”
So you think, and so I do not think. How fortunate that there is no authority in the thoughts of either of us, and consequently no danger of eternal torments to our brethren, if they think differently from us both!
But there is authority, if not vested in a few, at least in the word of truth; and to this authority, from which there can be no appeal, I would affirmatively invite you. Let us reconsider it, as you sometimes do the lessons you give your children.
- The Bible names and designations are all correct. This, I am sure, you will allow. It calls, not all, but a certain class of persons in the church, individually, “bishops”; another class are called deacons; others are called evangelists. I need not give you the references. The question is, what do these names mean? “What does episcopus mean?”
Greenfield says—and I know of two modern authorities—it means “an inspector, overseer”; hence a curator, guardian, patron, i.e., one who superintends and provides for the wants of any one; an overseer, superintendent, bishop, i.e., a chief officer in the Christian church. The first part of this definition you will admit, no doubt; the other I will try to prove, though you may admit it also.
Piding, and your regular college authorities say it means “an inspector, the office of an inspector; an overseer, a keeper, a guardian; generally in the plural; agents appointed by the diocese to keep watch over the dependent states.”
Here these last named authorities “vouch for them!” Were they to call upon the “dependent states” over which it was their duty to keep watch to govern themselves by a popular, democratic vote on every question and issue amongst them? But they were to come.
What does this mean? Authority, which I am sure you respect, says curator means “one that has the care and superintendence of anything; a guardian appointed by law.”
You may think it ridiculous for one to be appointed to such an important work, and yet have no authority to do it? This would be very much like the Calvinistic idea of calling on sinners to repent, when it was understood they had no authority to repent!
No class of people can justly “lord it over God’s heritage.” Those in authority are themselves under authority, and must seek their obligations like others, their wealth, etc., “as not allowing it.” But to deny them authority to the work assigned them would be grossly and manifestly absurd. The only question is, what were they appointed to do? What pertains to their office? Are they to teach and admonish only?
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This, if I understand you, you regard as the extent of their authority. But their name means more—much more; and I am sure you will say they have the right name. It means overseer. Is this equivalent to leader? Does it mean no more? Has it not the idea of ruling, judging, controlling? Were not these sent by the Athenians to watch the dependent states, to act the part of governors? Does not the very name episkopos imply judicial authority? It is, I presume to say, clearly impossible for the episcopate of the New Testament, or the ancient Greeks to desire the title or do the work assigned them, without a large share of judicial authority.
This seems to be clearly confirmed by the plain teaching of the New Testament. Thus Paul says, “Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account.” Heb. xiii. 17. Watching does not imply either leading or ruling; but these were rulers and had to render an account. Hence, the others were to submit. Bro. Pauning, I think, clearly right in distinguishing between elder and bishop. They are not always synonymous. Elder never indicates office or authority, as you suggest. But these were episkopoi, overseers; not merely presbyters. If the overseers were elders or seniors, it does not follow, by any means, that the elders were necessarily overseers. All elders could not be bishops. Seniority was only one qualification for the office of bishop. And the qualifications one must have to be a bishop cannot be accounted for by supposing he is merely a teacher; they imply governing, ruling, judicial authority. Young men, qualified men, and others can teach, admonish, etc. Indeed, all the Christians are required to teach and admonish one another.
The bishop’s office included more, or it is a sinecure, or nothing. It was anciently the divine plan to have judges, rulers, overseers, who exercised judicial authority. This I need not prove. It was under the custom, when God ruled, to have a democratic movement, calling on all the assembly to vote on every policy question, decency and other required, and no less required now, judges. The democracy of God’s hand consisted, and consists now, in a calling their judges, or rulers. Indeed, they did not always do this; still, I need not say that the popish and denominational idea of superiors, or those in authority, appointing or conferring authority, has no countenance in the New Testament.
All the evangelist can do, is to formally ordain, or set apart, as the servant of the church, those who have been called or chosen by the church itself.
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Both the existence and necessity of judges in the church is recognized in 1 Cor. 6th chap. “I speak to your shame. Is it so, that there is not a wise man among you? No, not one that shall be able to judge between his brethren.” Does this mean that there was no judicial authority vested in any particular members? Why did not Paul speak to their shame because they did not call the whole church together, quarrel over the difficulties to the shame of the whole, and the great injury of the gospel cause, and then submit the case to all present, “the ignorant and the rude,” and have it decided by public vote? But he showed them that there was not a wise man amongst them, no not one who was able to judge between his brethren. Does this mean that every member is able to judge? Or that such as are termed wise men only—such as are capable of being bishops—are able to judge? All may be able to choose judges, and yet few able to fill the office or do the work of judges.
It can do no good to tell the brethren there is no room for differences, that they should act as a unit, etc. They will differ, and the Bible provides for it—i.e., for settling difficulties—in the wise manner. It would have shown itself unsuitable to men, had it contemplated perpetual and universal harmony in all things, and had provided no way for settling differences. And it would, I suppose, have been but little better had it adopted or recommended any plan but the one it contains—settling difficulties by judges appointed, not by the evangelists or the popes, but by the church itself. The action or decisions of such judges, bishops, or overseers, is the action or judgment of the church itself.
What would be thought of a judge who would, to ratify the verdict of the jury and his own judgment, call on all the sovereign citizens present to vote for or against the decision announced? Would not this be to call on the people to do for themselves which the people had chosen and were paying their officers to do for them?
I would undertake to show that the course here indicated, accords with reason, with the customs of all enlightened nations—that it is every way safest and best, and that departing from it—bringing difficulties into the public assembly to quarrel over them, etc.—has been the ruin of many congregations, but I have not room, and presume it is unnecessary. Many things cannot be, with regard to decency, investigated publicly, and there is not one that may not be as well or better—more correctly—determined by a few men suited for the office of bishop.
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Other scriptural authority I might offer, and yet many other things;
but I would learn from you. My heart is full. I have seen so much
evil from errors in discipline, I am perhaps impatient, and need to
restrain my feelings. But I venture to speak to you, my brother, in all
Christian affection, and will promise to hear you patiently if
you reply.
C. KENDRICK.
Salado, Bell Co. Texas, April 29, 1859.
REPLY TO DR. KENDRICK
It is always a pleasure to us to have any position we assume, carefully
scrutinized by our brethren, when done in the spirit of the gospel.
There are a few points in Bro. Kendrick’s strictures to which I
deem it proper to reply. I premise, first of all, that one of the most
serious difficulties in the way of a clear understanding of the
economy of the church, has always seemed to me to be, that men are continually
disposed to institute comparisons between the church and its order and
the institutions and customs of men.
While I am ready to admit all that
Bro. K. has presented, in reference to the import of the word “episkopos”
in the polity of Athenians, I am by no means really to grant that
we can, from any such comparison, derive any idea of the duties and
position of the episcopoi of the kingdom of Christ. If we have no
better means of determining the duties of the bishop of the Christian
church than by such comparison, I must confess that the whole matter is
one great uncertainty. If I understand anything of the teaching of
the New Testament, matters are not left in this uncertain position.
The full economy of heaven is revealed authoritatively, and not with
any reference to the practices of men. We learn the character and
duties of a bishop plainly and simply from the sacred record, and from
a right inference.
But to the main issue. It is this: Bro. Kendrick assumes that there
is something in the official relationship of the bishops of the congregation,
that constitutes them for the proper examiners and judges of all
questions. Office with him gives the right to decide authoritatively all
matters or differences among brethren. To this position we do most
seriously object. If Bro. K. has said that long experience and faithful
service give weight of authority to men and women in the Christian
kingdom, he would find no more hearty endorser than myself. I
appreciate as much as he, or any other brother, the notion that mere
youth is entitled to the same weight of authority as those who have
spent long years in the service to heaven. But the idea that the thing
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must be official—this is the position we are considering. A member of a congregation possesses just as much qualification for executing and deciding questions without reference to others as if he had been ordained for this work. It is as much his privilege as a faithful irreproachable member of the church and dignity to do as if he had been ordained fifty times. The only other point I will notice is that of the democratic way of electing elders. In matters of civil polity where there is no law but the expressed will of the people, of course, popular election is in harmony with the principles of the government.
But I tremble when I hear men say, even in matters political, the most suitable men are always chosen. Here when we come to talk of popular suffrage in the church of Christ, it does seem to me, at once, that the law is a defender. I see just as much authority in the scriptures for a popular vote to know whether a man who has believed and obeyed the truth is fit to be admitted into the body of Christ, as for all election to know who are persons competent to do the work of admonishing, instructing, and teaching. I have just as much ground for the former, as Bro. K. has for the latter. But enough for the present.
W. H.
IS OUR INFLUENCE FOR GOOD OR EVIL?
We find that this is a most important question for Christian people. We would rejoice to believe that there was no occasion for such an inquiry, but we fear that there are abundant reasons for its being again and again repeated. We would gladly believe that the influence of all the professed servants of our Savior was for good, and good only, but who dares to make such an assertion? Who can trace the realities of religious life in their full significance, and assert the tendencies are all upward, heavenly, and to the glory of God? We are not disposed to think gloomy pictures, and formerly believed that there are yet, on this earth, many full of the spirit of Christ, who are humbly endeavoring to do his will, but when we come to view the cabinet of those called the members of the churches, we cannot repress the conviction that the influence exerted by them is often, not only not good,
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but positively opposed to the whole teaching of the gospel. Let us be a little specific.
In our social and business intercourse with our neighbors and the world, is there in all that we say and do, that the stamp of sobriety, of uprightness, honesty and manly frankness that must impress upon all with whom we associate, that there is something good in us? Or are we ready, in our social intercourse, to let ourselves down from the dignified position which we so surely occupy as subjects of the King of Kings, to every thing that is foolish, sensual, and degrading? What Christian man or woman can engage in the idle, wicked, and fleshly amusements of the day, unless seared in conscience, as with a hot iron, and not feel that the dignity of the Christian name has been sullied, and they themselves degraded? The social communion of friends and neighbors has its approved of the good, and cannot, on any scriptural ground, be condemned; but when we substitute for that intercourse which is improving to the heart and mind, the vain, worldly reveling, and excesses of the world, we engage in a gross countenance to that which tends only to degrade and debase in every feature. It seems almost to be a question with religious people, to know how far they can go in the popular amusements of the day, and yet be on safe ground. Hence we have continued discussions of the propriety of Christians attending dancing parties, halls, and all this sort of frivolity.
I know of but one safe rule for guidance in these questions. If by attending the ball, the dance, the theatre, the circus, or any other such place, we leave our feelings elevated, our hearts made purer and better, and our souls strengthened to meet with more manly courage the temptations of life, then truly may we say that it is just and proper that we should go. But if on the contrary, there is, in the whole amusement, a single influence that is above the flesh, nothing that does not tend to deteriorate and harm, and enfeeble the soul in passion and carnality, what Christian can be at a loss to know what course to pursue?
The safe rule is this: “Whether ye eat, or drink, or whatever ye do, do all to the glory of God.”
Again I would call attention to the subject of Christian influence in the family—the influence of fathers and mothers upon their sons and daughters. Does any sensible man or woman believe that where the proper Christian influence, both of example and teaching, has been over children, they, upon coming to years of discretion, would choose the ways of sin rather than the humanity and love of the gospel? The words of inspiration are clear and emphatic, and rest upon all.
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tongues, but do we christian fathers and mothers act as if we believed them? Are our children more intelligent, better trained, under better control than those of men of the world? How many christian parents are there in this land who have sons and daughters grown almost to manhood and womanhood, who could not today give the history of a single prominent event or character of the sacred scriptures? How many are there who could not tell whether Moses lived before or after the flood, or where Jesus was born, where he lived, and how he was put to death? I would rejoice to believe that this is an exaggerated picture, but be assured, my brethren, there is much truth in it. Still we call ourselves christian parents. What are the subjects, christian fathers, upon which you talk to your sons? What objects do you hold out to them as worthy of their energies? Is it the accumulation of wealth, success in business, a name great and honored among men, or is it the beauty, the excellence—the far exceeding excellence and dignity of being a faithful, earnest and self-denying servant of God that you present for their admiration? Is it God or mammon to whom you point them, as having the best right to their services? Worldly activity, energy and labor are all good and necessary, but these are but the means and not the end. God’s glory is to be promoted in all that we do.
Again, christian mothers, what are the thoughts with which you fill the minds and hearts of your daughters? What are the subjects of most frequent conversations with them and before them? Is it the latest shape of a bonnet, the most becoming shade of a ribbon, the most fashionable style of a cloak, or something of this order? Or is it the probable fate of some fictitious heroine of some high wrought story, for whose imaginary suffering you have ten-fold more compassion than for the real miseries of creatures of your own living flesh and blood? Or perhaps it is the last sweet morsel of scandal that tips with noiseless trend from house to house through the neighborhood “gathering as it goes.” Are such things as these the food with which you are nurturing to womanhood, the lovely daughters with which heaven has blessed you? Is such training as this what you expect to raise them to the true dignity of noble, virtuous, God-fearing women? How we would rejoice to know the mothers in Israel were making very different impressions upon their daughters. For be assured, my sisters, that unless our mothers, wives, daughters and sisters are pious, devoted, and earnest women, there can be but little hope for the more active sex. Unless the home, the fireside be a dwelling place of ho…
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Liness, and peace, and godliness, with which men can refresh their souls and nerve their hearts for the stern struggles of life, for the constant temptations that beset them in their daily business, weak, weak indeed, will be their resistance to the snares and enticements of sin.
What course, then, are you pursuing, Christian mothers? Are you continually presenting to your daughters the character of a Christian woman, in all its usefulness, its self-denial, its life of doing good, its purity and heavenly loveliness? Are you pointing out to them the lives of the noble women of sacred history, whose characters present patterns of all that is pure, exalted, and lovely? If you are, your influence is for good and not for evil, and the blessings of God will rest upon you, both in this life and in eternity.
This question of the influence we exert is one of living importance. It will not do to say I am responsible for my own conduct and for that of no one else. Christianity is a personal matter, but it is not a selfish one. We are accountable for the influences which we exert as friends and neighbors, husbands and wives, parents and children. There is no relationship on earth where our influence is not felt, either for good or evil. For which shall it be is the great question that concerns us.
Brethren and sisters, let us often calmly ask ourselves, Is my influence on the side of truth and righteousness, and spiritual life, or is it on the side of error, wickedness, and fleshly degradation? Such an inquiry, often presented, will not be without profit.
W. L.
OPINIONS OF ELDER JOHN ROGERS
CARNESVILLE, KY., May 17th, 1853.
Bro. Fanning:—Your May number of the Advocate is before me, in which you have published a part of my letter to you. I very much regret that as you did not publish it all, you published any of it. In your reply, you represent me as undertaking to defend Prof. Milligan and Richardson; and as taking sides with them against you. Allow me to say, in all kindness, you wholly mistake my aim. And had you published my entire letter, my position would have appeared more clearly to the public. No, my brother, I have not undertaken to defend them, but to harmonize you and them, believing as I do, that the difference between us is more imaginary than real—more in word than meaning. The motto of my letter shows my aim fully.
“Sirs, ye are brethren, why do you wrong one to another?”
I was careful not
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to impugn your motives, and yet you seem to be offended, as if I had. Surely a Christian teacher ought not to be offended at an old man, although he may occupy a “low place,” for saying modestly, “I think you have misapprehended, and thus, through mistake, misrepresented us.”
And yet you say, “But we intimate [a very clear intimation] to Bro. Rogers, that, owing to the fact that men in high and low places, without offering the shadow of proof, have charged misrepresentations upon us, we not only feel sure on the subject, but we fear we are becoming impatient.” I fear so too. You proceed: “Our brother might remember that grave charges [I do not think it a grave charge to say “I think you are mistaken.”] made without sufficient authority place those who make them in an unenviable position before God and man.” Tolerably plain intimations these.
But you say further, “We have called in question no man’s theory without the mature deliberation; and we have not been mistaken in the smallest matter.” This does not sound quite as protestant as I could wish. You proceed. “This is no vain boasting, [If I had not offended by saying you were mistaken, in my former letter, I would say you are mistaken again.] and we respectfully ask our brethren not to add insult to injury, by intimating that we do not understand the position of Prof. N., Prof. M., and others.” My dear brother, is not this very unkind? I thought you were mistaken, and I kindly and tenderly said so; and you respectfully ask me not to insult you again by even “intimating” that you have been mistaken in the premises. You say, “We have not been mistaken in the smallest matter.” Comment is needless.
You say again, “We know our ground, have sustained every position, and we say again to Bro. Rogers and others, we are neither mad, ambitious, nor disposed to engage in controversy with our brethren, or others, but we must say that after all that has occurred, to charge us of writing we know not what [that is of being mistaken] offends us; and if the brethren desire harmony, on the authority of the gospel, they must cease from their accusations.”
Again, “We sincerely trust our brethren will not tell us again that we do not understand transcendental infidelity, and we pray them not to charge misconception and misrepresentation upon us.”
Your terms of harmony, Bro. Fanning, seem a little hard. You say, if I can understand you, that if we would have peace with you, we must not even intimate that you have misconceived, or been mistaken, in regard to the “smallest matter” about which we have been writing. I am sorry to hear such an avowal. I have little hope of harmony while you show such a spirit.
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I have not intended this as a full reply to your notice of the part of my letter you published. You think there is no essential difference between you and me, if we understood one another. This is what I thought of us all, and hence my mediation. I would make peace, and war. I have failed, and I deeply regret it. I must say I think you are taking the wrong course to secure peace. May the Lord lead us all into the truth, and make us free from all error in principle and practice.
You can do what you like with this letter. If you publish it I hope you will publish it all.
Yours, JOHN ROGERS.
Bro. Rogers’ error consists in the supposition that there is no real ground of difference between R. R. and ourselves, and while we thank him for his well-intended efforts to mediate, we anticipate not success. Bro. R. and ourselves left alone might not differ.
T. F.
DIFFICULTY IN UNDERSTANDING THE SCRIPTURES
Bro. FANNING: For several days I have felt disposed to write to you, but the fear of being considered an intruder has deterred me. I was reading in the 2d volume of the Gospel Advocate, published in 1856, on last Lord’s day, my eye rested on the following invitation on the 28th page: “We ask our sisters to submit all their inquiries and communicate most freely their highest, best, and most pious thoughts through our columns.”
Signed T. F.
Thus encouraged, and having no one from whom to learn such things, as my own research cannot reach near me, I venture to write an inquiry, hoping for an answer in the “Advocate.”
Hearing much said, lately, about the sectarian idea of an abstract operation of the spirit on the heart of man in conversion, and reflecting on the truth of the matter as it stands recorded, the thought presented itself to my mind—which is, I think, by them looked upon as a manifestation of the Holy Ghost—is written to have taken place after baptism.
And I find I was not mistaken in that, but I find another subject for which I was looking.
Matthew records, iv. 1, “Then was Jesus led,” &c. Mark says, i. 12, “And immediately the spirit driveth him,” &c. Luke states, iv. 1, “And Jesus * * was led by the spirit.” Thus far there is a close and beautiful correspondence in the different historian’s narrative. Yet, let us look at what John records. The 29th verse of the first chapter records what was done the day be-
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fore Christ’s baptism.
(Read again, T. F.) The 35th verse states what was done the day after he was baptized. (Mistake my sister, T. F.) The 45th tells what was done on the day following. The 1st verse of the second chapter shows that He and his disciples together were at the marriage in Cana. From the course of the narrative, his going to Capernaum (12th verse) was too soon after the marriage to have been forty days in the wilderness; and in the 13th verse it says he went up to Jerusalem, and in the 23rd he was in Jerusalem at the passover, to which he went as stated in the 12th verse. We next hear of him teaching Nicodemus at night.
I need not pursue the narrative any further. It seems to me there is a want of coincidence between John and the other three, (No wrong, T. F.) and though it does not raise the shadow of a doubt in my mind as to the validity of the testimony of each writer, yet I would like to have you in your normal perspicuous manner explain to me how it is?
I have not had the pleasure of reading the Advocate since March – it has not come to hand since that time, and I cannot express how much I miss it, as it has been a welcome friend and a wise counselor for three years – dropping in with the familiarity of a conscious favorite every month.
(The mails are at fault, T. F.) I hope it will come hereafter, as I expect to be a lifetime reader of its valuable pages if its high tone of Christian truth is maintained, which I doubt not it will be.
Fraternally,
D. M. PRIEST.
AnAlrsvJLLE, McNairy Co., Tenn., May 31, 1859.
Reply to Sister Priest
The slightest mistake on assuming premises will be fatal in all future examinations, and if we start wrong in religion, the only way by which we can right ourselves, is to go back, blot out all we have done, and start again. If sister Priest will look over the matter again, she will likely see that John, i. 29, refers to a period subsequent to the baptism of the Saviour. In the same connection, 32nd verse, John says: “I saw the spirit descending from heaven like a dove, and it abode upon him.”
The Saviour’s going to Capernaum as mentioned in the 12th verse of John, 2nd chapter, was doubtless, after the forty days temptation, and perhaps several months after his baptism.
The mistake consists in placing the baptism of our Lord anywhere in this connection. It had previously taken place, and in most of the first chapter of John, and as far as our sister calls attention to the 2nd chapter, reference is to events after the baptism. Indeed he had been a long journey after his baptism, and Jesus re-
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THE CHRISTIAN VOCATION
Probably to the man or woman who really and ardently loves the cause of Christ, there is no sight more disheartening than to see the low regard which many profess to have for the religion of the New Testament. With a large number—very large, I fear—the obligations of the gospel seems as light as chaff. The idea that the religion of Christ requires of men and women to be pure, holy, just, and upright in all they say and do, is far from being prevalent in this age. The idea that it requires the self-denial, self-control, temperance, devotion of their energies and faculties to the service of God, or that it imposes any labor or any restraint, is far different from the notions of the “church-goers” of to-day.
Where is the man or woman, old or young, who makes it a matter of serious consideration, before engaging in any sort of business for profit or pleasure, or both, to know whether such business will not destroy his or her influence and bring reproach upon the cause of Christ? Who, in his trade or his dealings with his fellow-man, makes this study, in the fear of God, to act and speak faithfully on every point? Who acts at all times as if in reality, he felt that God was marking, with vigilant eye, every word, thought, and deed? How ready we are, in our anxiety, to be upon fair terms with the world—to forget that we occupy an exalted position as sons and daughters of the God of the universe? Let us beware, my brethren and sisters, lest while we are loud in professions of allegiance to the authority of heaven, our whole conduct denies the Lord who has bought us.
Christ, in saying “whosoever shall confess me before men, him will I confess also before my Father who is in heaven,” meant no bare confessing his name with our life while we still pursued the ways of sin and death. No thought is more forcibly inculcated in the New Covenant than that in Christ we are new creatures—that we have put off the old man which is corrupt according to deceitful lusts, and that we have put on the new man which after God is created in righteousness and true holiness. The characters are as distinct as midnight and noon-day. The aims and aspirations differ as wide as the poles. To what is low, degrading, sensual, and of the flesh, tends every thought.
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and purpose of the old man of sin, while of the new man every emotion, every desire, is for “whatsoever is true, and honest, and just, and pure, and lovely, and of good report.” How excellent is the fully developed Christian character! How exalted the fully appreciated Christian position! How noble the aims of the heart, fully realizing the loveliness and beauty of the gospel of man’s redemption! How earth’s proudest honors dwindle and sink into dust compared with the glories, the honors, and the triumphs of the Christian life. My brethren and sisters, are we endeavoring to “walk worthy of the vocation wherewith we have been called?” Let us beware! Less in an evil hour of indifference and carelessness, all that is worthy of our attention be snatched from us, and we be found utterly wanting in the day of reckoning.
W. L.
FRANKLIN COLLEGE COMMENCEMENT
The fourteenth annual session of Franklin College closed on Wednesday the 8th of June. The week previous was employed in the examination of the different classes, and it is truly a pleasure to us to say we have never known students to acquit themselves more creditably. The session has been a very pleasant one, and the Faculty have the satisfaction of seeing most marked improvement in students. Rarely have they known so large a proportion of those under their tuition so earnestly striving for the attainment of useful knowledge, and always disposed to listen kindly to words of counsel and admonition. We know we are not disposed to flatter, but hesitate not to say that there is a cultivation of a higher tone of correct life and greater freedom from the vices and dissipation of the land than can elsewhere be found with the same number of young men. The prevailing influences are good and not evil.
The following was the order of exercises: The forenoon was employed in the delivery of addresses by the Graduating Class of the Institution, five in number. The following was the order of exercises, with subjects of the several addresses:
- E. G. Seward – The Bible, the only true Standard of Morality.
- J. W. Powell – Christianity, the only basis of Permanent Peace.
- G. M. Ackerson – Present Age.
- R. H. Powell – Knowledge.
- J. S. Poyner – Valedictory.
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The subjects were discussed in a manner, indicating not only the treasuring up of much information, but the ability to examine and apply the proper test to any speculation presented under the imposing titles of Philosophy or Reason, and in a manner evincing most clearly, a clear and just conception of what is regarded as the highest human learning.
Probably there is no feature of the course of instruction of the Institution to which the Faculty can point with more satisfaction than the fact that few indeed of those who attend college ever become dupes of the various phases of mystic infidelity that impose themselves upon the unthinking, under pompous titles and high-sounding names. Above all things it has been the earnest desire of the Faculty to give the best advantages for becoming acquainted with the systems of Philosophy that have ruled the world, and at the same time to cultivate such habits of investigation as will effectually guard against any theory or speculation that bears not the genuine stamp of truth.
During the intervals of the address the audiences were entertained by music by Prof. Vile and the young ladies of Mrs. Fanning’s school. After the delivery of the addresses, the degrees were conferred and benediction pronounced by the President of the institution. The company then repaired to the College dining hall, where provision had been made for their bodily wants.
At two o’clock the company again assembled in the College Chapel and were first entertained by the reading of a short text—a very appropriate essay “on the duties of Life,” before the Alumni Society of the College, by Jas. E. Scobey, of Wilson Co., Tenn., a member of the graduating class for 1855. After this came the reading of essays by several young ladies of Mrs. Fanning’s School on the following subjects:
- Miss ARTEHSA V. JONES – English Language
- Miss REBECCA MOSELY – Dr. Sam’l Johnson
- Miss ELEANOR R. HILL – Education – Can I ever say I have finished my education?
- Miss SARAH A. HARRIS – Valedictory
Upon the two last named young ladies, the Trustees of the College conferred the degree of Mistress of the Liberal Arts, regarding their attainments equal to that of young men upon whom the degree of Bachelor of Arts is conferred. The audience were particularly pleased, not only with the matter of the essays, but with the calm, clear, distinct and accurate reading of the young ladies, showing consummate skill.
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Excellence in the use of that potent instrument of the human’s power — the voice. Altogether we have never known a more pleasant “commencement day” in Franklin College.
Finally we beg leave to say that the faculty are much encouraged and will enter upon the duties of another session with earnest purpose to discharge every obligation of their responsible position. They are well assured that no trust is more important than the teacher’s, no duties are higher, no position in life involves weightier interests, and that no occupation offers better opportunities for lasting impressions of the best order in all that is ennobling to man or honoring to his Maker. It is their earnest determination to maintain the high character already attained by the schools under their care and discharge with unwavering faithfulness, the full obligations of their calling. More than this they cannot promise.
W. L.
“THE NEW THEOLOGY” IN THE CHURCH OF CHRIST
The history of the “New Theology” amongst the disciples is mournful beyond expression. Long had we rejoiced in the confidence that the scriptures constitute the boundary of religious light, but the serpent appeared in our midst. Some nine years ago, a fancy preacher of this vicinity — flattered and caressed by an unthinking people in and out of the church, and inflamed by the speculations of Universalists, Unitarians, Transcendentalists, and especially unbelieving political factions — arrived at the monstrous conclusion that the Bible is by no means applicable to our enlightened times, and worse still, that the impulses of our nature constitute God’s highest revelations. The precious oracles were thrown aside, the animal prevailed over the spiritual powers, and in a few brief months, J. B. Ferguson and party were regarded as enemies to God and the work of his grace.
The result is now known grievously. Some three years ago, “one W. L. Russell” put forth in a clear, bold, and defiant manner, the doctrine of the perpetual inspiration of our natural faculties, but in consequence of being honorably connected and wearing the exterior of a gentleman, the most prominent brethren amongst us said it was nothing but the fruits of an exuberant imagination. Whenever, from the depths of our soul, we denounced Mr. R. and coadjutors, we were met by the response that Mr. R. was as sound as ourselves, and his teacher, R. R., affirmed our utter incompetence to understand the new doctrine. Time has told, and is still telling, sad story. Several factions have sprung…
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up north of the Ohio. Now many others are advocating the doctrine of S1Taltss and Parker. Some are intimating the innocency of the teaching and spiritual life of its advocates. The enemy has done, and is doing the work. The worse feature of this matter is exhibited on the treatment of the advocates of the infidelity. The morning voice is not heard in the proper quarters. The silence of the brethren encourages the iniquity. Some of our ablest writers, in consequence of not having examined the teaching, see no danger, and while we cannot tell how it strikes others when we hear such men as brother B. Franklin very cordially “breathing” offers against the Lord’s covenant, we can but be grieved. We are, however, glad to notice Bro. Franklin’s review of the new doctrine, but Bro. Doctor T. S. Bell of the Christian Union is handling the speculations without mercy. Of course we rejoice and thank the Lord. He pronounces the doctrine false and the propagators “Infidels.” Bro. Bell will be heard, and if those who see the wrong will speak in a manner to be heard, innocent congregations will suffer but little more.
T. F.
BRENHAM, TEXAS, April 7th, 1859.
Dear Bros. Fanning & Lipscomb:
I am much pleased with the manner in which you conduct your invaluable paper, the Advocate, especially upon all the subjects that claim the attention of the professed Christian world. Your views of the popular teaching, and practice of popular sects of the day, upon the subject of the mourners bench, and teaching sinners to pray, and praying for sinners, that is, in the popular sense, all are of the human origin, and is subversive of the truth, and productive of infidelity and skepticism.
God has but one plan of communicating with man, (and every other pretension is false,) and that is through or by his word. For God, by his spirit, communicates with man through his word, therefore the word is the spirit’s medium of communication. He therefore, who rejects the word, excludes himself from all communication with God and the Holy Spirit, and makes God a liar.
“For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him; but without faith it is impossible to please him.” Heb. xi. 6. Then how displeasing it must be in the sight of God, and how insulting to his Divine Majesty for any one to pretend to pray for faith or the holy spirit to convert them or any one else whilst he or they…
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have not believed the record which he has given of his Son. For he that believeth it, has set to his seal that God is true. After that ye believed ye were sealed with the holy spirit of promise. Where then the necessity of praying for faith or the holy spirit. Faith cometh by hearing, and hearing by the word of God. All that we can know of God, of heaven or hell, of life or death, of ourselves and our duty to him, He has revealed in his holy word by prophets and apostles; hence our faith must ever be confined within the limits of God’s holy word or testimony. Beyond this all is dark speculation, and uncertain. Hence, when we believe all God says, and do all He commands, we will have but little time left for speculation or prying into secret things, for the things revealed belong to us and our children, but secret things to God.
A. NEWMAN.
HICKMAN, KY., June 6th, 1859.
Bro. FANNING:—I have just returned from Trenton, Tenn., where I found several good brethren and sisters (among whom were some of my kinsfolk) who were not organized, and though we met with much difficulty in getting a place to preach in, (the Court House having been locked against us,) yet finally we got the use of the Court House, and from Saturday night until the following Thursday night we had very large audiences every night; and I have never before had the pleasure of addressing more respectful, attentive and appreciative audience than we had there. Much prejudice was removed and a good impression was made.
I immersed one intelligent and amiable young lady, and organized a congregation, mustering 23 valuable minds. I wish, through your paper, to call the attention of preaching brethren in that part of Tennessee, and the adjacent portions of Kentucky to that point. With the noble band already there, a large and excellent congregation may be built up with proper efforts. The people are inclined to hear us, and the brethren would be glad to see our preaching brethren as often as they can call. May the Lord help the work commenced there.
Your brother in Christ,
W. H. GOODLOE.
Bro. J. K. SPEER, of Giles Co., writes, January 27th:—Since entering upon my labors as Evangelist for the Giles Co. Cooperation, there have been sixteen additions to the congregation at Bethel, in Maury Co.; one in Shady Grove, in Lawrence Co.; and two at Shoal Creek, in Giles Co. To God be all the praise, through his Son Jesus Christ.
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REPORT FROM ARKANSAS
LEWISTON, ARK., May 31, 1859.
Dear Bros. Fanning & Lipscomb:
As it is always interesting to the friends of the truth to hear of its progress, we will give you what items of news we have on hand for their satisfaction.
A few weeks since we had two valuable accessions to the congregation at this place, one by letter, the other by confession and obedience—a young lady of a high order of intellect. She is the principal of the Female Academy at this place, and of the old School Presbyterians.
On the second Lord’s day in this month, and Saturday before, we held an interesting meeting at Okolona, Clark county, with two accessions, one of whom was from the Methodists. This was our first visit to this place. The prospect is good for much more to be done here in the future.
The fourth Lord’s day, and Saturday before, we held a meeting at Walnut Hill, 25 miles south of this place, where one highly respectable and intelligent lady obeyed the Lord.
On the fifth Lord’s day, and Saturday before, we preached at Spring Hill, in Hempscad county, with three valuable accessions; one of whom was a Methodist lady of much piety and good standing. This is an intelligent neighborhood, and the people are much inclined to hear the Word. The gospel faithfully presented to such people cannot fail to effect much good. The prospect is beginning to brighten around us, and I hope the time is not distant when many more will be induced to humbly bow to the mandates of heaven’s King.
A faithful presentation of the truth and holy living, on the part of the disciples of Christ, are the great means by which this desirable end can be accomplished.
Brethren and sisters, co-workers in the cause of Christ, the interest of the cause we profess loudly calls for the best exertion we can make in its behalf. Our fellow-creatures are crying for the want of a knowledge of the truth. Shall we rest contented without doing something to cheer and comfort them through their earthly pilgrimage, and to save them from death? What say you brethren? Shall we work or not?
Yours in the hope of a glorious triumph of the truth.
J. S. ROBERTSON.
Bros. Fanning: It will give me pleasure at all times to increase the circulation of the Advocate in these parts, for in the absence of the privileges of the oral word, we can, through the Advocate be…
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greatly benefitted by its silent teachings. Disciple teachers we have none among us, yet we have the monthly services of a very liberal Baptist teacher. Many of his views accord well with the scriptures as primitively taught. But there must ever exist a great hindrance to the pure word, so long as men will cling to the dogma of conversion and the gifts of the Holy Spirit, before they have obeyed the Lord in his own manner and form. What persistent infatuation! What shadow of authority or example, but that of human invention? And oh, with what a blind tenacity do they battle for this one dear idol! As patience and time favor wisdom, so may we hope for the brighter light to dawn upon a slavish world, for opinions’ sake.
Most respectfully,
A. CHEVALIER.
Bro. Fanning: You are aware that our beloved sister Tubman sustains me this year as an Evangelist. My labors are extensive and arduous, and I rejoice to say that the good cause is aroused in Georgia. I am much encouraged—having abundant reason to thank the Lord. May all the Lord’s people be blessed in the obedience of faith.
Yours affectionately,
NATHAN W. SMITH.
Georgetown, Texas.
Bro. Fanning: I am taking the Review. It is a good paper in the main, but no paper supplies the place of the Advocate. My only objection to it is, that it is too small. It ought to contain at least double as much matter. Its narrow limits exclude, I presume, more than one-half of its friends from appearing in it. I would give double to have it doubled.
Your brother in the Lord,
STEPHEN STRICKLAND.
GOOD TIDINGS
Paris, Tenn., April 4th, 1859.
It affords me pleasure to communicate cheering news. Bro. McGinn and Bro. Goodloe, of Hickman, Ky., have been doing valiant service in the glorious cause of our Lord and Master. We have had 12 accessions to the church, 11 from the world and one reclaimed.
P.S.—Bro. McGinn continued the meeting, and others have been added to the church. May they all continue faithful.
W. F. FULGHAM.
THE GOSPEL ADVOCATE
221
WHY WERE HANDS LAID ON PAUL AND BARNABAS?
SPRINGFIELD, Mo., May 22, 1859.
Dear Bro. Fanning:
You will greatly oblige me, and benefit the cause of the Master, if you will show from the Scriptures why hands were laid on Paul and Barnabas as recorded in the third verse of the 13th chapter of Acts?
Yours very truly in Christ,
CHAS. CARLTON.
Answer – Negative:
Hands were not laid on these servants to constitute them preachers, for this labor they had faithfully performed for years. Neither was it intended as a means of communicating the spirit, for their souls were filled with the spirit.
Answer – Positive:
The fasting, prayer, and imposition of hands were intended to separate Paul and Barnabas to a new field of labor. Hence Paul declared himself “The Apostle as sent to the Gentiles,” and he added that he “magnified his office,” or honored his service. When these apostles of the church had done much service in Lesser Asia, Luke says “They sailed to Antioch from which they had been recommended or devoted – consecrated by the favor of God, for the work which they fulfilled.”
This rather free rendering of the passage seems to remove all obscurity from the whole subject. If then “Recommended” means in this passage, implies dedication, not to new labor but to a new field, or rather a new world, we have no difficulty in ascertaining the object of the prayer, fasting, and imposition of hands.
T. F.
NEW AND VALUABLE BOOKS.
“Works of B. W. Stone, vol. I. By Elder John M. Mathis.”
This is the title of a very handsome volume of 468 pages, got up in the very best style of this book-making age. It is made up mostly from the writings of that great and good man, Eld. B. W. Stone, whose reputation as a Reformer was worldwide. It has been well received by the brotherhood, and the public generally. One thousand copies of the work were disposed of the first month. The author has just published a second and larger edition, and can now supply any demand.
Terms:
- $1.00 per copy, muslin bound
- $1.50, Morocco
- $2.00
THE GOSPEL ADVOCATE
Moroco guilt.
All orders must be accompanied with the cash.
A liberal discount made to agents, or those who buy to sell again.
Address all orders to J. M. Mathes, Bedford, Laurence Co., Indiana.
New Publications
Messrs. James Challen & Son, Philadelphia, have just published:
1. Wells in the Desert
By James Challen.
This is a Tale of the nineteenth century, the materials of which are drawn from real life, as seen in the city, and in the rural districts; among the lowly, the forgotten, and the neglected. In it there are no startling developments, no scenes of horror and blood, of passion or of frenzy, but life as is seen and known among us under the daily pressure of trial and toil, sweetened and sanctified by religion—the moral of which appeals to our hearts. This work also develops the present Reformation as plead by the Disciples.
Cloth $1.
2. Christian Morals
By James Challen.
This work assumes that everything deserving the name of “Morality” is to be found in the teachings of Christ and his Apostles. It is designed to furnish the reader with clear and just ideas in regard to the duties which each man owes to himself and to others, under Christ; with a summary of the leading precepts given us by “One Lawgiver.”
Cloth gilt, 50 cents; Paper, 30 cents.
3. Journal; or the Tree of Existence
A new volume of Poems.
By James Challen.
Price: $1.
4. Challen’s Juvenile Library
For the District, Sunday School, and Family Library, and elegant as gift books for the young. These volumes are not sectarian, and are designed for Sunday Schools of every denomination. They are splendidly illustrated by fine engravings on Tinted Paper.
Volumes sold separately at 25 cents each.
Price per set of 80 volumes, in boxes: $6.00. By mail: $7.50.
Our better-half says the series is very good.
W. L.
5. New Questions and Answer Books on the New Testament
I. M.
Just issued, 15 cents, or $1.50 per dozen, prepaid.
By Express, $10 per hundred.
Orders will be received at the office of the Gospel Advocate in Nashville, or they may be sent directly to the publishers.
THE GOSPEL ADVOCATE
OBITUARIES
Dear Bros. Fanning & Linscomb:
It becomes my unpleasant task to announce the death of Elizabeth Gann, my beloved wife, who died on the 19th of December last. She was taken sick the first of last June, and continued to suffer severely up to the time of her death. She became obedient to the faith, and was immersed by our venerable Brother Trott, in the year 1845. She received the truth in the love of it, lived in all holy obedience to its precepts, and died in the triumphant hopes of immortality and eternal life. She has left seven children with me to mourn her loss. May the Lord enable us to bear these distresses with Christian fortitude.
JOHN P. GANNON
Cannon Co., Texas, April 26, 1859.
Bros. Fanning & Linscomb:
It becomes my painful duty to record the death of our beloved young sister, Mary Holms Blankinship, who died in the town of Mount Pleasant on the 10th of April, 1859, aged sixteen years, seven months, and sixteen days. She made the good confession, and was immersed by Bro. Barrett about a year ago. She, having obeyed the gospel, had a right to look for life and immortality which are brought to light through the gospel. She lived in the midst of vile and raging persecution. Had heard the most bitter invectives uttered against that people who prefer the rule of God to that of men, yet she denied not the Lord, neither His commandments, which facts are evidence of her future happiness. May her relations and neighbors “go and do likewise.”
MOUNT PLEASANT, April 14, 1859.
J. K. SPEER.
Sister Elizabeth J. Hart announces the death of her companion, John M. Hart, of Fort Scott, Kansas. Bro. Hart died of consumption on the 31st of October last, in full reliance upon the promises of the gospel.
W. L.
Dear Bros. Fanning & Linscomb:
I write you a brief history of the life and death of our esteemed sister, Phebe A. Wells, daughter of Joseph Wells, near Williamsport, Tenn. She, early in life,
THE GOSPEL ADVOCATE
Embraced the Presbyterian faith, and lived a pious member of that body until the summer or fall of 1857. Being present where the writer was holding a meeting, she fell in love with the old fashioned gospel, and confessed in the presence of men that Jesus is the Christ, and was buried with him in baptism, from which, she arose to walk in newness of life, and truly she did adorn the profession she made. May we all be encouraged to live the life of the righteous that our last end may be like theirs.
Your brother in Christ,
R. B. TRIMBLE
Lifep’s Falls, Tenn.
Died, of long protracted illness on the 24th of June, at the residence of his daughter, Mrs. J. F. Watkins, in Rutherford Co., Tenn., Mr. Archibald Lingon, in the 70th year of his age. He was an exemplary member of the Christian Church, and has left a devoted wife and five affectionate children to mourn his loss.
T. G. S.
PROSPECTUS OF VOL. V, OF THE GOSPEL ADVOCATE
Promoted by the confidence that the Gospel Advocate has been of much service to the cause of Truth, we take pleasure in announcing to our patrons, that we hope to enter upon the fifth volume on January 1st, 1857, with increased interest. The distinguishing character of the work we deem a sufficient guarantee of its future course. Our highest ambition has been, and will still be, to call the attention of our fellow-men to the teachings and practices inculcated and authorized by the word of the Lord.
While it will ever be our highest pleasure to be at peace with all who love and teach the Truth, we will not be the servants of a party, but shall ever regard it our comparative duty to root out error wherever it may appear, and to rebuke sharply the propagators and abettors of unsound and fallacious systems which may oppose and invalidate the word of God. In so doing, we feel the strongest assurance that we shall have the hearty cooperation of all who love the Truth as made free.
To all who have kindly aided us, we tender our sincere thanks for their exertions. With a little more effort on the part of our brethren, our field of usefulness will be greatly enlarged, if not for the end of the year. Begin now. The work will be furnished gratis to those unable to pay, and the brethren devoting their lives to the Truth.
TERMS ALWAYS IN ADVANCE
| Description | Price |
|---|---|
| Single copy | $1.00 |
| Six copies | $6.00 |
| Thirteen copies | $10.00 |
| Twenty copies | $15.00 |
| Fifty copies | $136.00 |
T. F. ANNING, or W. L. LIPSCOMB
Franklin College, Tennessee,
September, 1856