THE GOSPEL ADVOCATE
Editor: T. Fanning
Associate Editor: J. Lipscomb
Vol. VIII
Nashville, June 12, 1860
Number 24
THE BAPTISTS
As there is a degree of interest felt at present in reference to the Baptists, their present position and relationship to the Church of Christ, it may be profitable to understand something of their present status from their former history.
In the first place, it is frequently intimated by our brethren that the Baptists came from Romanism. We have failed to find any evidence of this. We can easily trace Episcopacy back to Romanism—we can find when and for what it broke loose from Romanism. It had its birth purely from the unchaste dealings of Henry VIII. He was not dissatisfied with the assumptions, doctrines and practices of Romanism, but wrote a work in defense of the Papacy, for which he was endowed by the Pope with the title “Defender of the Faith,” a title still worn, we believe, by the sovereigns of England. But Henry was rather fickle and inconstant in his matrimonial relationships. He had married a Catholic Princess, nearly related to some of the most powerful sovereigns of Europe. He grew tired of this royal marriage, and wished to marry a younger and more handsome English lady. He applied to the Pope for a divorce from his Queen. The Pope, fearing the wrath of the Queen’s relatives, refused the application for divorce. From this refusal, the difficulty sprang which resulted in the separation of the Church of England from Romanism.
Lutheranism, we know, had its separation from Romanism in the preaching of Luther. Presbyterianism, likewise, separated from the Roman Church from the preaching of John Calvin. Methodism separated from Episcopalianism about one century ago, from the effort of John Wesley to reform the Episcopal Church or Church of England. These churches, will themselves, thus state their origin, and will claim an apostolic succession.
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cession for their ministers and officers, and yet when tracing this succession back, must trace it through Catholicism in its darkest and worst days—from the eleventh to the thirteenth centuries. But can we thus find the period when the Baptists separated from the Romish Church? I think not. Whence did it originate then? In the beginning of the Christian era there were no divisions of the church. They had all been taught by the Apostles of the Savior, alike, all practiced the same things and were known by the same name. As bodies, they were called “churches or congregations of Christ,” as individuals, “Christians or Disciples of the right.” But in time human competitions were introduced into the churches, associations were formed between the churches in certain districts, the wealthiest church with the most talented bishop in a district becoming the headquarters or center of operations for a great number of smaller churches.
He gradually assumed control of the affairs of all and directed them. Some was the great metropolis of the political world, so, naturally became the great head center of the religious. It formed an alliance in time with the Empire. And by force of the political power, maintained, as a right, what had at first been extended to her as a courtesy and expedient.
During this time there was decided opposition to these movements and assumptions. The separation was not immediate, but those opposing the course of the majority for years, strove, by remaining with the churches, to correct their tendency and bring them back to the true faith. In time the separation was completed, usually by those who departed from the primitive faith, excluding from their association those who protested against the unscriptural assumptions. When the separation was completed, the dominant party, freed from all opposition within, soon culminated in the Roman Catholic Hierarchy. We wish it to be noted that there was a period during which this war waged hottest between the advocates of the two principles, while there were no separate organizations. After the separation, the weaker of the bodies endeavored to maintain the primitive purity of the church with varying success, at different times and in different countries.
It was styled different names by its enemies, for various causes. Sometimes it was called after some man, who, by virtue of energy, talent and devotion, rose to a prominent position among them, as Waldenses, from Peter Waldo, who, by his piety and devotion, gave a new impetus to the body. Sometimes it was called from the country in which it, for a time, would prosper, as Piedmontese, from the Piedmont, and Lyonese, from the city of Lyons. Sometimes they were nicknamed from some truth to which they held that was peculiar to themselves; for instance, they were called, in derision, “albigenses,” or “headless,” because they denied that the church had any earthly head. They were called Cathari or pure, because they maintained that pure and holy living was necessary to acceptance with God. It is proper, too, to state that…
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Times, especially in seasons of prosperity and ease, corruptions, to a greater or less extent, would creep in, hence at times we find individuals in their midst teaching errors and heresies. At times we see whole communities of them under some sinister influence or other, departing from the truths which their ancestors and predecessors had maintained for hundreds of years under the fires of bitter and fierce persecution. But we have yet to find where these people, when in their uncorrupted position, ever claimed for themselves another name than Disciple of Christ, Christian, or some name indicating the simple relationship they bore to Christ as His servants. The dominant party persecuted them with fire and sword, and wore them out. Drove them from one country to another, almost without cessation, till the fifteenth century. At this time Luther rose as a bold and fearless enemy of the Romish Church. He aroused a party within the Romish hierarchy that threatened, at one time, the overthrow of the papacy. Soon after him arose Calvin and a host of lesser lights of the Reformation. These leaders, as before stated, separated from the Romish Church, and made fierce and bitter war upon her whose hands had been stained with the blood of the saints. It was natural that the churches she had so long persecuted should rejoice at this new opposition to their lifelong and triumphant enemy. It was natural, too, that they should be drawn to those making this war, and form a kind of tacit alliance with them against a common, strong foe.
Yet these bodies that rebelled against Romanism, brought with them many of the practices, rites and assumptions of their mother. The Christians, in their enjoyment of their new allies, while rejecting some of these rites, were disposed to look with leniency upon them, and gradually, by association with these churches, in process of time, adopted some of the rites, practices, doctrines and assumptions that these churches brought with them from Rome. The first mistake was made in their extreme courtesy towards the Protestant bodies in acknowledging them as Christian Churches, and of course in doing this they must confess themselves to be but another body of party Christians, differing in some unessential particular from the others. Of course, if this be true, they must have a party name to distinguish them from other Christian parties.
The distinguishing ordinance that at the first separated them from the others who had brought infant sprinkling with them from the Romish Church, was Baptism, and this institution that was peculiar to them furnished them a name. They were called by their enemies, Baptists, or Ana-Baptists. They soon adopted it as a party name. Thus originated the first people or body in the world calling themselves “Baptists.” Yet the acknowledgment of this name was not immediate and universal, for the evidence is incontrovertible that there were whole congregations of them in Germany, England and Scotland, which silently refused affiliation with the daughters of Rome, and who still rejected the adoption of any…
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other name or any other rite than that given in the Sacred Scriptures. The introduction of the human rites was gradual and almost imperceptible. So the opposition to it was for a long time a simple protest in the church without breaking the church relations, just as it had been with the separation between the two parties in the growth and development of Romanism. Finally, however, those who were in favor of adopting a human creed or confession of faith, a human name, and human documents in religion began to force a compliance in faith and practice with these rituals and practices of human mould which resulted in an open disruption and separation into two distinct bodies. The one taking a human part, adopting human creeds, substituting human expedients in religion for the institutions and appointments of God. The other, according to their ability, retained the ancient name of God’s people given by himself, maintained the perfection and sufficiency of God’s word, God’s institution, and God’s appointments for the salvation of the world. They have readily endeavored to bring back the world to the primitive and practical practice of the Christian religion. Thus originated the division between the Baptists and Disciples of Christ at the present day.
To say that the Disciples, in the contention that arose in this separation, exhibited no untempered bitterness, and had no unwarranted extremes in the advocacy and reestablishment of their old time-honored principles, would be simply to say that they were more than human, but that they have been faithful to the great and fundamental principles of Christ and his Apostles, maintained by the true church through thirteen centuries of dark and bloody persecution.
We can fearlessly affirm, that when the Baptists cut loose from the “old landmarks,” they did not stop with the simple adoption of a party name, but borrowed many of the doctrines and practices of the Protestant churches, whose error and affiliation they condemned.
For instance, the right of churches to make a creed and rules for the government of God’s people, the apostolic succession for their ministry, the three points of Calvinistic theology as tests of Christian fellowship, the direct statement operation of the Holy Spirit, independent of and apart from the ordinances of God, and with it the assurance of salvation without submission to the positive commands of God, together with the momentous branch with all of its appendages for securing the passions, have been borrowed by the Baptists from their Fundamentalist neighbors. And these constitute the only points of difference between the Disciples and Baptists.
We challenge any Baptist in the field to show evidence that any principle that Baptists are willing to recognize as their ancestors, held those several points enumerated above previous to the day of Martin Luther. The right to legislate for the church by forming creeds, disciplines, confessions of faith, different from “the perfect law of liberty,” God has given, is a heritage of Protestantism from its mother Rome. We rejoice to see our Baptist…
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Friends disposed to no longer consider this unreasonable assumption. The worship mother name that God gave them, is one of the fruits of this former evil, and we trust that as they eschew more fully and perfectly the cause, there will also lay aside this, with other fruits of the evil tree. The apostolic succession of the ministry is a part of the Pope’s succession to Peter, and was borrowed by our Baptist friends since the days of the reformation from their Protestant friends, who inherited it from their mother home. It was doubtless adopted by our Baptist brethren, from the very laudable disposition to appear as respectable in their descent of congregational inheritance from the days of the Apostles to the present time, but the idea of consecrated hands, which alone have the power to dispense the ordinances of God’s appointments to God’s “Kings and Priests,” savors too much of the priestcraft of Rome for even our Baptist friends to tolerate. The theological system, founded upon the five points of Calvinism as a theory or basis of church union and fellowship, was unknown previous to the days of John Calvin. However true it may be as a system, in part, or as a whole, it never was made a condition of Christian fellowship by our people practicing the believer’s baptism with the Lord in baptism, until our Baptist friends adopted it from the re-Presbyterians. The independent, abstract, miraculous operation of the Holy Spirit could not be even intimated by those through whom the Baptists claim a descent, and evidently was borrowed from the Baptists’ friends, who so long and bitterly abused and ridiculed it, to now appropriate it to their own use because the inventors have made it popular.
Our Methodist friends, in strict justice, are entitled to a religious patent-right for the invention. Now I ask my Baptist friends, in all kindness and affection, if they are willing to see the old principles for which our ancestors, our common and ancient, suffered the loss of all things for which they cheerfully gave up property, ease, quiet, the domestic pleasures and associations, for which they gladly entered the amphitheaters of wild beasts and the gloomy dungeons, for which they joyfully ascended the scaffold, gladly, with their own hands, placed around their own necks the halter, and with a song of triumph welcomed the blazing faggots that should settle their testimony for Jesus, are you willing to sell those ancient principles, customs, usages, consecrated by the blood both of the Savior and his long array of witnesses through the dark ages of gloom and death,
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Drunken and yielded up because you, under an anxiety to overthrow the great persecutor of your brethren, in order to strengthen your hands for this work, unwittingly departed from those principles. Will you not, rather return to your ancient position before God, a position consecrated with the blood of your ancestors, and with us reset the ancient landmarks of our Father’s domain? And if in assuming that position and maintaining those principles, God does not commune us together as one loving and harmonious people, in Heaven’s name let us forever remain distinct and separate.
D. L.
BEARING FRUIT
So long ago as we can remember, there was in the town of Fayetteville, Tenn., a small band of six, in the Lord, five white, and old sister Betty, of African hue, who quietly and unostentatiously, but promptly, on every Lord’s day afternoon, met together in a small room for prayer, praise and study of God’s holy word. During all this time Fayetteville, to use Bro. Hecul’s description of it, was emphatically a “hard place” to the preacher of the Gospel in its original simplicity. No preacher could get a respectable hearing, so they were all disposed to pass around Fayetteville. But still these sisters determined that they would persevere in worship to God, a medium of spiritual comfort and strength to them. There were a few brethren who were not fearful of the world’s scorn to meet with this little band of sisters. But in time some of these sisters were called by the Master to the Heavenly rest, others moved away, and the little band with its meetings on the Lord’s day afternoon was broken up and Fayetteville seemed truly lean, without a kernel of truth. But the odor and sanctity of the lives of these godly and pious women lingered still around the place. One and then another with their families came to the town, Bro. Brents and Bro. Darnell occasionally preached a discourse for them, until during the last winter Bro. Brents held a meeting of some days with most gratifying results. During the present year Bro. Jesse Sewell, we learn, has, on two occasions, been instrumental in adding a number to the church. In that time there is a lively, active congregation of worshipping disciples there.
While the preaching brethren mentioned are good, true and efficient laborers, whoever, in estimating the instrumentalities that were collective in bringing about this happy result, I have the influence of those women of faith and devotion, has been largely overlooked.
We can see this as an example encouraging the broadest and humblest band of disciples in the land to constitute, determined, persevering faithfulness and devotion in worship, under the most discouraging prospects, trustingly leaving the results with God our Father.
D. L.
THE GOSPEL ADVOCATE
QUERY
Brother A. O. Doris, of Columbia, Tenn., writes, “Will you please show by what authority a sinner is required to come forward and confess with his mouth, that Jesus is the Christ, the Son of the living God?”
ANSWER
No one with whom we have been acquainted ever contended that there is authority in the Scriptures for one to rise from his seat and come forward to make the good confession. As a matter of convenience, however, it has always seemed becoming, and therefore, we have, during our labors, said to the numerous, “It is your high privilege to confess the authority of Jesus Christ, and if you desire to do so, you can signify your wishes on the subject, by meeting us before the stand, on the floor, or by taking a certain seat.” Yet we have had persons to voluntarily rise in the audience and declare that they believed, with all their heart, on the Savior, and desired to honor him.
At the close of an address in Alabama, in 1843, we asked the question, “Do the people who have heard believe?” A quick as thought, Hon. David G. Ligon rose from his seat, very far back in the audience, and said, “Yes, I believe with all my heart, and I desire to obey promptly.” But if our young brother means to intimate that some have come to the conclusion that there is no necessity to confess with the mouth the authority of Christ, we dissent. In the first place, we have the authority of example for the confession. Peter said, “Thou art the Christ, the Son of the living God,” and for it the Savior pronounced him “Blessed.” When the Eunuch asked Philip what hindered his baptism, the servant of God replied, that there existed but one hindering cause, “If thou believest with all thy heart, thou mayest…” It is said the answer is not in the best Greek versions. That amounts to nothing. The Eunuch answered in some manner, which amounted to the statement in the king’s version, “I believe that Jesus Christ is the Son of God.” It might have been, “Yes, I believe what you have preached about Jesus of Nazareth,” but we are strongly inclined to the idea that the form of the confession, as made by Peter, was generally, universally understood, wherever the Gospel was preached, and that no one thought of submitting to the Messiah without making it publicly.
In the second place, it occurs to us that we have positive authority for the confession. Jesus said, “Whosoever shall confess me before men, him will I confess before my Father who is in heaven; but whosoever shall deny me before men, him will I also deny before my Father who is in heaven.” Matt. x: 22-33. Paul said, “With the heart man believes in order to righteousness; and with the mouth confesses in order to salvation.” Rom. 10:10.
Finally, it is said there were certain officials in the days of the Savior, who “loved the praise of men more than the praise of God,” because they believed in the Messiah, but for fear of being turned out of the synagogue.
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HOLINESS OF LIFE
“Be not conformed to this world, but be ye transformed by the renewing of your mind.” – Romans 12:2
Notwithstanding the scourge which you have had to endure, and the trials of faith which many Christians have experienced, few, if any, are yet sufficiently weaned from the love of this world.
Permit me, dear brethren and sisters, to stir up your pure minds by way of remembrance, for it has long seemed to me the chief obstacle in the way of the triumph of our cause, that we are too much conformed to this world. Standing, as we undoubtedly do, upon the true theory of conversion, if we would only connect with that theory the holiness of life, the living devotion, the unclouded allegiance to our King, which we find in the lives of primitive Christians, then might we not only hope for, but realize true Christianity.
The Christian is a converted man. Changed, not only in views, affections, and state, but in life. That religion which stops short of this is simply the form of godliness without the power. It makes its possessor a barren branch, a stumbling block in his master’s cause, and will prove no more effectual in saving his soul than the false theories of the sects. The man whose heart is truly converted shows it not alone in acts of public obedience, but in a godly walk and pious conversation. He shows it at home, at the family altar, in the song of praise and the prayer of living devotion. He shows it in pointing every sinner to the Lamb of God, in speaking of the love of Jesus and the mercy of God, and instead of foolish and worldly conversation, he loves to speak of the interests and prospects of his Master’s cause. He shows it in a forgiving spirit; forgiving not only those who say ‘I repent,’ but, like his blessed Savior while bleeding on the cross, he cries, “Father forgive them, for they know not what they do” – like Stephen, when stoned, “Lord, lay not this sin to their charge.” He realizes that he is not his own, he is a servant of Christ, bought with a price, and he owes his life and service to Him, not to mammon. He concerns not himself with the party strifes and tormenting confusions of this world, for they honor not his Lord. Whatsoever he does, he does all in the name and for the glory of Christ. Such is a converted man. O, that we had many such!
Christians are everywhere called upon to live lives of activity and devotion. They are called servants of the Lord, denoting their subjection to Him alone. They are called pilgrims and strangers, denoting the…
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Leaving of all worldly affections and a continual walking in the Lord. They are called soldiers, devoting an active zeal in opposing error and establishing truth in the heart and in the world. Let us not prove ourselves unworthy the vocation wherewith we are called. Let us prove that we are soldiers indeed, for our enemies are many and powerful. Look at the vast numbers who are daily dropping into the grave in their sins—the youths that are growing up in disobedience, hardening their hearts and searing their consciences in wickedness. Sorrow and destruction are sweeping over our land in consequence of sin, and we stand idly by, as spectators of the scene. Cold, unfeeling theories and ceremonies can never remedy these things, but holiness of heart and life will.
Then let us arouse ourselves to more vigorous action, with hearts full of love and devotion, with Christ as our patron, and His word as our guide, let us go forth in the strength of the Lord, and unparalleled victories will be the result. We may thus win many hearts with the joy that is in Christ, honor our glorious Master, and build to ourselves homes and crowns in a better land. Who is now ready to consecrate anew his life to the Lord, and live more vigilantly, actively and holily?
W. Y. KUYKENDALL.
Ottumwa, Wapello County, Iowa, May 31st, 1866.
P. T. FANSING—Dear Brother: I have never had the pleasure of seeing your publication, but some extracts I have seen in the “Review,” meet with my entire approbation. I am particularly pleased to find you standing up in favor of the complete divorce of the Church of the Lord Jesus Christ from the rebellious and God-defying kingdoms of this world. God never gave man dominion over himself or his fellow man, and we have the plain and express declaration of Holy Writ, that “All power is given unto the Lord Jesus Christ; therefore, every act of legislation that derives not its authority from this Supreme Potentate, is nothing less than usurpation of the prerogatives of the King of kings, and Lord of lords, and all who engage in the work, in whatever way, are counteracting this flagrant disregard of the legitimate sovereign of the universe. Many of our religious community already have their eyes open to the truth on this subject, while many more, for want of instruction, are ignorantly (yet, honestly) entangling themselves in the affairs of this world.
In my estimation, this is now the subject on which we particularly need teaching, and the complete separation of Christians from all active participation in civil government is the next onward step to be taken towards the restoration of primitive Christianity. Within the past year I have given the subject the most careful study in the light of revelation, and have written an essay, developing the…
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views derived, covering thirty-one pages of MS. the size of this on which I now write. I submitted it to a number of our prominent brethren, among them Bro. Franklin. While they concur in my positions, some of them discourage publication at the present time, because they say, “it is at least five years too soon for us to assume such a position.” I cannot yield my assent to such a course, believing that all who have the light should let it shine, in order that we may hasten the period when the pure and spotless Church of the Lamb may again appear on this sin-cursed earth, and be prepared for the reception of the triumphant Son of man. If I judge from the little I have heretofore seen from your pen, you favor an immediate advance in this matter, I shall most cheerfully cooperate with you in any way in my power.
I am an evangelist, laboring at present for the establishment of our cause in this, a growing and flourishing, but ungodly city. Will you have the kindness to favor me with a copy of your paper, and when I learn the terms and get the money, I will become a subscriber. In the hope of eternal life through Jesus Christ our Lord and Savior, I subscribe myself;
Your brother,
IRA C. MITCHELL.
We cheerfully give the foregoing as indicating the unity of faith that will exhibit itself on this, as other subjects, when we come to the word of God and study its sacred teachings, free from the bandages of human prejudices and human customs. The same Bible teaches the same thing to the humble, true-hearted hearer, whether in Iowa, Tennessee, or Texas.
We think the time-serving policy of waiting for truth to become popular ere it is proclaimed, will ruin any cause in the world. What assurance has any man, that favorable circumstances will be more favorable to the proclamation of this truth than the present? The failure to perceive and teach the truth in years past, to a great extent, brought us to our present evils; and we are utterly unable to see how the continued failure to preach it will cure the present condition of affairs. This reasoning, to our mind, is on a par with the sinner, when he says, “I will continue in sin, because I am not good enough to be a Christian.” How the church will be better prepared by five years more or a multitude of alliances with the world, to cease that alliance, we are unable to divine. Continuance in sin and wrong, to bring about right, to our mind, is but another form of “Do evil that good may come.” The Holy Spirit has given that idea its proper place. The GOSPEL ADVOCATE will cheerfully labor in cooperation with all who will strive “Hear the voice of God today” in all of His teaching, and who will, today, not harden their hearts as in the day of provocation.
D. L.
THE GOSPEL ADVOCATE
CHARACTER
However diversified mankind may be by birth, education or circumstances, in respect to character, or morality, in the sight of God, the sovereign Lord of all, they constitute but two classes, namely, the righteous and the wicked—the obedient and the disobedient.
It is plainly asserted in God’s word that He is no respecter of persons. He respects not men according to their influential positions, their birth, their wealth, education, etc., but according to their real, intrinsic moral worth or character. How different the distinction made by men, who often judge and estimate men according to the external appearances! How true, “God seeth not as man seeth, for man looketh on the outward appearance, but God looketh upon the heart.” Character means certain marks or characteristics which distinguish the two classes. The formation of character implies moral agency, and hence, responsibility. The Creator endowed man with reason, a faculty which enabled him to distinguish between the right and the wrong; hence, his accountability to law and his accountability. To be accountable he must act voluntarily; though placed under law, he was free to obey or disobey.
The man who recognizes his accountability to the law of God, is the only truly rational man; a reason, shattered and impaired by the ascendency of the animal over the moral faculties, enlightened, strengthened and rectified by the Divine law. This constitutes the rational character. The man who recognizes no law but his impulsive passions, is the sport of every calamity or passion, the slave of depraved sensualism, unhinged the chain which the will directs away. The one is the path which leads to happiness, peace and joy here and hereafter; the other leads to misery, infelicity, death and pain. The sinner brings upon himself misery; he can blame no one else for it. He gets just what he labors for. He cannot be otherwise than that, “he that soweth to the flesh shall of the flesh reap corruption, but he that soweth to the Spirit shall reap life everlasting.” And how fearful the thought that, as it is the law of the physical harvest that it is more abundant than the seed sown, so it will be in the great moral harvest.
To every one who recognizes the supreme authority of the inspired word, the distinguishing moral attributes of the two characters are there obviously set forth. Thus, for instance, the first psalm is descriptive of the two characters, though presenting negatives of character, “Blessed is the man that walketh not in the counsel of the ungodly.” First, the ungodly are those merely destitute of piety; but who may be noted for the practice of morality and honesty; lack piety or reverence for God. Such, too, standing upon their basest morality, are ever ready to censure others who are desirous to become pious. Receive it not, it is delusive and will not lead to happiness.
Secondly, “Nor standeth in the way of sinners.” Sin is the transgression…
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of the law of God; hence, the sinner is the open, the flagrant transgressor of the Divine law. Sin is but a monosyllable, but rebellion against the Moral Governor of the universe; hence the perpetrator of crime becomes a rebel against God, defying him to arms. How vain his opposition. Discomfiture, sooner or later, awaits him. “There is no peace to the wicked. They are like the troubled sea that casteth up mire and dirt.” Law’s horror, remorse and violence are the attributes of his character; destruction and misery lurk in his checkered and devious path; while the lurkings of a guilty conscience, like the turbid water of the father of waters, foam and rushes impetuously, and at last precipitates itself into the maelstrom.
“Not all that in the seat of the scornful.”
This character caps the climax of wickedness. Here is the character who not only denies and repudiates the law of God, but scorns it, and glorifies his own shame. How fearful his retribution, and often he is seized with foreboding of Divine punishment—a fearful looking for of judgment. He tries to banish the idea of God from his debased mind, and flatter himself that there is no place of punishment, but all in vain.
And why this destiny? “For the Lord knoweth, or rather oppresseth the way of the righteous, but the way of the ungodly shall perish.” How solemn the thought, O perishing sinner! Be not deceived by the specious, the subtle and fascinating stream of pleasure and of sin. As you love happiness, break away from its coils and be free. To them who by patient continuance in well-doing seek for glory, honor, immortality, eternal life.
Immortality, youth, beauty and loveliness may be yours. Amaranthine wreaths or ivory will encircle your brow, while an association with the pure, the good and illustrious of earth will be yours through the long cycles of eternity. Go see the warrior on the blood-stained field expire amid the arms of victory. Go see the thoughtless son of pleasure yield to death’s stern stroke amid his revelry. Go see the miser from his hoard reluctant part, then see a Christian die, and trust that Gospel which on death’s dark hour pours floods of light and immortality.
J. R. F.
OUR VIEWS
There are two words which I supremely dislike, neither of which are Scriptural words, so far as my memory serves me. These two words are vitalism and animalism. We have agreed to speak of spiritual things in spiritual words. (1 Cor. ii: 13). What is Catholicism but the views of the Romish priests of the Scriptures? What is sectarianism but the views of the different sects of the Scriptures? The Scriptures and our views of the Scriptures differ as materially as our bodies and our shadows. Our shadows are long or short, according to the position of our bodies to the…
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So our views of the Scriptures differ according to our understanding, our education, our learning, our prejudices and other things. I hope our brethren will not use the phrase “our views.” Say our teaching, our Gospel. I said our Gospel. 2 Cor. 4:1-2. I was invited not long since to attend what was called a “ministers’ prayer meeting.” When I entered the room, I inquired what was the object of the meeting—what were the objects to be prayed for? I said the Divine ministers always had some specific object to pray for. One of the clergy replied, we must pray for ourselves, for the people of God, and for God to pour out His spirit upon all the wicked people of the place. I replied I could pray for the first things mentioned, but for the third I could not pray, unless they would show me, from the Bible, where God had promised to pour out His spirit upon infidels, impenitent and disobedient people living in contempt of all that God had said to them in the Bible. If they would show me one instance where God had given His spirit to infidels, I would pray for it. I was met immediately with this popular phrase: “We differ in our views on this subject.” I replied, I wouldn’t gain one fig for a thousand tons of views. Show me what the Lord has said on this subject or any other, then I will believe it and do it. We don’t have any views—we try to understand what God has said to us in the Bible—we believe it, and we do it. This is all.
The other word “baptize” is another Pedo-Baptist coin, with their logic stamped upon it. The mode of baptism by immersion, the mode of baptism by pouring, and the mode of baptism by sprinkling—the mode of pouring by immersion, the mode of sprinkling by immersion, and the mode of immersion by pouring and sprinkling. All this nonsense is Pedo-Baptist logic and sectarian divinity, and is like saying the mode of sleeping by eating, and the mode of sitting by walking, and so on. In the midst of our three modes of baptism, neither is baptism if it is not scriptural. Pouring is pouring, and is not sprinkling; nor is sprinkling immersion, nor is immersion either pouring or sprinkling. Sitting is not standing, nor is lying down. Then let me request our preachers always to bind their opponent to prove infant baptism from the New Testament before you begin to prove it from the Old Testament, the Koran and the whole continent of human traditions. If he proves it from the New Testament, that will do—we will believe it, if proven from that. Mark that.
YOUNG CHRISTIANS MAY BE BEAUTIFUL
Young girls wish to be thought beautiful, and the reason many do not possess this qualification is, that they do not make sufficient exertion. I believe young Christians may attain the highest style of beauty—Christian beauty. There is beauty of the world, but it is not to be compared.
THE GOSPEL ADVOCATE
to that which may be possessed by the lowliest Christian maidens. Girls generally believe that beauty is only “skin deep,” and accordingly they take care of their skins, thinking that a beautiful skin makes a beautiful woman. This is a great mistake. Not long since I was looking at a girl who had a skin of almost marble whiteness, her hair was dark and glossy, and contrasted well with her white skin. She was well dressed, and tasteful enough, but every time I looked at her I was disappointed.
She professed to be a Christian, but there was an expression of thoughtlessness, of insincerity of character that impressed me with the thought, “She has not studied her own heart—she has not subdued herself—she is self-willed and headstrong.”
If a girl wishes to come into the possession of the sweetest beauty, she must begin with her own heart—she must impress on her mind the fact, “God sees me,” and this thought should lead her to purify herself from all that is wrong. Has she been insincere? She should study her motives, words and actions, and determine to banish all deceit from her.
She says, “I wish to be beautiful in the eyes of God and man—I wish to be sincere, and without offense in the day of Christ, and I will make an effort to be so.”
With her heart full of deep humility, she bows at the feet of her Heavenly Father and asks his aid. She continues this course, avoiding all that is insincere, in word or action. The beauty of truthfulness becomes impressed on her countenance; the mark of insincerity vanishes, and all notice the change in her character and face. Then the idea that she is doing her duty before God gives her calmness and serenity of soul—an inward peace which is above all price. These lend an added grace. Has she cultivated an unkind temper? Has she walked in the way with the proud and the scornful? A change has come over her. She wishes to possess the ornament of a meek and quiet spirit, and to subdue all bitterness. Again she bows before the mercy-seat, and looks with humble prayer and supplication to him who bears and pities his children when they call upon him. While making such efforts, her face becomes not only earnest and truthful, but it also glows with love, with tenderness to her fellow-being, and with affectionate reverence to her God. The lines of scorn and bitterness are effaced, and a new, sweet beauty lights up the countenance that had been closed, perhaps, with envy, malice and pride.
I will readily add that if a girl wishes to be attractive to the pure and the cultivated, she must be possessed of pure principles. She must cultivate all that will ennoble and refine, if she wishes a noble and refined expression of countenance. Such an expression is most beautiful. Long pieces are very tiresome, but the girls will believe I am their
FRIEND.
THE GOSPEL ADVOCATE
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HYMN BOOKS
The enquiring readers ask almost daily, “Where can we get hymn books?” So far as we have heard, the brethren are not pleased with the book got up by the “American Missionary Society,” and we do not know that Brother Campbell’s book can be found. That a book must be published which will satisfy the brethren generally, we doubt not. We are much opposed to diverse hymn books in our worship. Why might not the brethren in Canada, in the region from the Lakes to the Ohio, and in the South, prepare and publish a book of the proper size, containing such psalms, hymns and spiritual songs as will please all? We would be much gratified if the brethren universally will agree to such an arrangement. Union of labor will make Christians one, but diversity of employment will ever cause divisions. What say the brethren to having one hymn book? Cooperation, by consent of the parties, is well pleasing to God. If the brethren are willing, the details may be conveniently arranged.
T. F.
THE ANCIENT AND MODERN ORDER OF THINGS COMPARED
I will institute a comparison between the ancient and modern order in a few points.
First, the old evangelists were sent forth by the individual congregations to preach the Gospel in destitute places—to plant churches and to set them in order, and were paid by the persons to whom they preached, after the work was done. The modern evangelists go either on their own responsibility, or are sent by missionary societies to churches already planted by the labors of others—have the promise of two or three hundred dollars for monthly visits to three or four churches, riding from thirty to one hundred miles on turnpikes or railroads, preach on Sunday morning, and stay all night in the neighborhood, and return home on Monday knowing nothing of the wants of the brethren, and doing nothing for them, and if the deacons are sick or absent, not even attend to their sufferings monthly. The elders are merely nominal names, and nothing more. The members pursue the world gradually from one meeting to another, and boast of owning land from one turnpike to another, worth one hundred dollars per acre—too busy to go to meeting in the week, and if visited by a preacher, forget to pay him anything, or hand him ten or six dollars for a week’s work, and to pay his stage and railroad expenses. They will keep him well while he stays. This is a part of the modern order of things. This explains the reason why it is necessary to put money into the hands of the few men who manage missionary societies, that they may pay a few men $1500 per annum, and let the rest go to grass, who have borne the burden and heat of the day. We have fallen into the old sectarian niche of one husband visiting three or four wives monthly. What is gained by such a state of things?
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spirit, and power, and zeal of the old Christians? Will taking the Bible alone as our rule of faith and practice, save us? We are His disciples, only as we do what He bids us. What are we doing more than others to save our ruined race? The ministry of Jesus Christ was among the poor and suffering, and His severest rebukes were for the proud, and rich, and sanctimonious. His ministry was personal—He taught about doing good—the moderns work by projects, joint stock companies, associations and societies. The machine called the church is a wonderful machine, contrived by crafty and ambitious men to enslave the masses, and to work them in the trances of ignorance, superstition and bigotry. Will the world adopt the Gospel while the present picture of popery and protestantism is before them? Many have sunk maudlin into a long list of crimes of every description. The crimes of the last few years are the fruits of these two trees.
Brother John T. Meadors, of Fayetteville, Tennessee, writes under date of May 23rd, that Brother Jesse Sewell had just closed a meeting at that place, with twelve additions. We have long desired to see the brethren of Fayetteville, but as yet we have not seen a favorable time. We still hope, however, that it is not far distant. We rejoice with the beloved disciples, and hope yet that many more of the intelligent of “Old Lincoln” may become obedient to the faith.
T. T. T.
OBITUARY
Our estimable young sister, Lizzie R. Young, eldest daughter of our esteemed brother, A. Young, of William sport, Maury county, Tenn., departed this life in the full hope of a glorious immortality on the afternoon of the 29th of May, being 22 years and 10 months old. She was fully conscious of the approach of death, but he brought with him no terror to her. Bro. Young and family are in deep sorrow, but they mourn not as those who have no hope. The writer was present on the occasion, and spoke in the Episcopal meeting-house to a very large and solemn assembly, on the certainty of the dead in Christ rising to life eternal.
U. B. TRIMBLE.
Spring Hill, June 2d, 1866.
SPECIAL NOTICE
All communications and remittances or names and money intended for the Gospel Advocate, or for David Lipscomb, should be directed to Nashville, Tenn. All letters and communications for Elder T. Fanning personally, will be directed to him at Franklin College. The sending of lists and communications for the ADVOCATE to Franklin College, frequently delays them several weeks. Will correspondents and subscribers please note this?
D. L.