THE GOSPEL ADVOCATE
T. Fanning and W. Lipscomb, Editors
VOL. II
NASHVILLE, JUNE, 1856
NO. 6
THE CHURCH OF CHRIST – NO. 8
DEACONS AND DEACONESSES
The New Testament Deacons and Deaconesses were the servants of the respective congregations. Of course the term servant is not here employed in the sense of the word slave, but merely to indicate submission to the voice of the body in any good work. The subject is most forcibly presented in the examples of the Scriptures.
The first instance of servants of this order we find in Acts of Apostles sixth chapter. “When the number of disciples was multiplied,” at Jerusalem, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministrations. “Then the twelve called the multitude of the disciples, and said, it is not reason that we (the Apostles) leave the word of God and serve tables or feed the hungry. Wherefore, brethren,” said they, “look you out among you seven men of honest report, full of the Holy Spirit and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer and to the ministry of the Word. And the saying pleased the whole multitude, and they chose Stephen, a man full of faith and the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Simon, and Parmenas and Nicholas a proselyte of Antioch; whom they set before the Apostles; and when they had prayed they laid their hands on them. And the Word of God increased and the number of the disciples was multiplied in Jerusalem greatly.”
These statements require no explanation, to one who is capable of understanding plain English. In regard to other qualifications of deacons, Paul speaks in plain terms. 1 Tim. 3, 8, 9. He says, “The deacons must be grave, no…
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Double-tongued, not given to wine, not greedy of filthy lucre. Holding the mystery of the faith in a pure conscience. And let these also (with the Bishops) first be proved; then let them use the office of a deacon, being found blameless. Even so, must their wives be grave, not slanderous, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their houses well. For they that have used the office of a deacon well purchase to themselves a good degree and great boldness in the faith which is in Christ Jesus.
Amongst the Baptists and disciples of Christ, may be seen men called deacons, whose only business seems to consist in handling the bread and wine to the members in the administration of the Lord’s Supper. Primitive deacons were men of acknowledged qualifications, and nothing short of practical demonstration in the church and in the family was received as evidence of capacity. There was no such practice known as holding up hands, or calling the ayes and noes in electing deacons. The first man that gave evidence of the requisite qualifications, the Holy Spirit ordained to be appointed to the work.
It may be proper to remark that the qualifications are not of very difficult attainment with any truly religious people, and the appointment of others never fails to do injury. It may be well also to suggest that the qualifications of deacons are not accidental, but the result of labor in the cause of Christ. Anyone, therefore, who might be so presumptuous as to take upon himself the office of a deacon without the Scriptural facts, would be sure to mock the cause of the Lord, and bring upon himself disgrace.
Relative to deaconesses, we have at least one plain example. The Apostle says, “I commend unto you Phebe, our sister, who is a servant of the church which is at Cenchrea; that ye receive her in the Lord as becometh saints, and that ye assist her in whatever business she has need of you; for she hath been a succour of many, and of myself also.” – Rom. 16, 1, 2. In this passage we have both the style and service of a deaconess given. Phebe was denominated a servant of the church at Cenchrea, because she had been a “succour of many,” and amongst others of the Apostle himself. In the next verse Paul exhorts the brethren to greet Priscilla and Aquila, his helpers in Christ Jesus. He also enjoins it upon them to “greet Mary who bestowed much labor.”
But these Scriptures we quote to remind our readers that in the most…
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In the healthy days of Christianity, women were not idlers, but active and efficient agents in doing good. There is, indeed, much Christian labor for women which others cannot perform so well, and why it is that in most modern churches the sisters have no service suitable for their qualifications, can be explained alone upon the ground that a different religion is now prevailing.
Regarding the labor of both deacons and deaconesses, it is clear that it is their business to relieve the needy, especially the sick, the widow, and orphan. It is a general remark that deacons have the direction of the temporal concerns of the church; but we think the style is not the most fortunate. We have never been able to see a good reason for calling relief to the afflicted, and care for the fatherless and widow, temporal labor. This is the “pure and undefiled religion” of the church, requiring necessary qualifications, and is in our judgment quite as Scriptural as any labor in the body.
Should the churches of the Lord determine to keep all the ordinances, and employ the whole means at their command to do good, every congregation will be supplied with ready and efficient deaconesses and deacons. Preachers would no longer complain that their wants had not been supplied, and the poor, forsaken, and afflicted of the church, particularly, would rejoice in their labor. Without, in fact, this labor of these servants of our God, we cannot imagine how it will be possible for the churches to live the gospel, or for the cause to prosper.
— T. F.
THE DESIGN OF BAPTISM
BY DR. LYND OF GEORGETOWN, KY.
To many of your readers it will probably be recollected that Dr. Lynd is the President of the Baptist Theological College at the above place. He may, therefore, be regarded as standing at the head of Baptist theology in Kentucky, and consequently entitled to very high consideration. His views as to the “design” of baptism claim special consideration from his brethren, and the public generally.
For this reason, among others, I have thought it advisable to give your readers a brief review of his treatise of sixty pages published at Louisville in 1855. In doing so, I only desire to present some of his leading positions and arguments.
He starts with the justification of a single…
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The sinner is by faith alone, without any work of law. The proof of this it is unnecessary to present, as the fact is admitted by all evangelical Christians. This justification is entirely gratuitous. It must of necessity be so, because all are sinners. Hence, Paul says, “Being justified freely by his grace, through the redemption that is in Christ Jesus,” (page 12).
That justification is gratuitous, no one can or will deny, and also that it is of faith, but that it is “by faith alone,” very many will object. This statement is unfortunate, because it does by no means convey the true sentiments of the writer as we shall see, and therefore needs an explanation, which he has furnished upon pages 13 and 14.
“Faith in the abstract, is simply belief, and in this abstract sense, it never justifies a sinner. The circumstances under which it is exercised give to it a saving character. It is the belief of a sinner who is enlightened by the Holy Spirit through the world.” A belief which contains within itself the element of the Spirit of obedience and of holiness. Hence in the New Testament, it is described by the Apostle Paul, as a belief with the heart; and by the Apostle James, as a belief which produces the fruits of holy living. It is a belief of the whole truth, but has special reference to Jesus Christ, in his threefold office—prophet, priest, and King.
When we exercise faith in Christ as our prophet, we receive implicitly all his teachings. No saving faith can be exercised in him without this reception. When we believe in Christ as our priest, who has made atonement for our sins, we rest our souls on that atonement. No saving faith exists independently of such reliance. When we believe in Jesus as our Lord, we put ourselves under his government in the way which he has appointed—that is by baptism. No saving faith can be exercised independently of this subjection in those cases in which it is required.
No part of the New Testament warrants a man in expecting salvation, who does not come into subjection to the government of Jesus Christ in the way he has appointed. God granting him life, and opportunity to put on Christ. We must not for one moment yield to the idea that because a command is not of a moral, but of a positive character, we may neglect it with impunity. The violation of one single positive command cost the Son of God unspeakable suffering. Obedience to one single positive precept was made as necessary to the moral standing of Adam as the continued exercises of love to God.
Throughout this essay, therefore, when we speak of a sinner’s justification by faith we mean this kind of faith, and not simply belief in the abstract, or belief because the testimony is such as to demand our assent.
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Here then we have an explanation of what the Dr. calls faith alone. It is full and complete and surely there can be no controversy between him and the Christian brethren upon the subject; it meets my hearty assent and approval, and it is just what my brethren have labored to establish for thirty years, and I most cordially endorse its truth.
For the sake of others I shall allow the Dr. to repeat his positions upon this subject. He says:
“A confession of him as our Lord in baptism is a confession unto salvation, because by confessing him that, we acknowledge our subjection to him as King of Zion.”
“This formal subjection to Christ is an inherent element of the faith that justifies; and hence without it no true faith exists in the soul which does not render it—life and opportunity being granted for the purpose.”
We are now prepared (says the Dr.) to understand the design of baptism.
It is designed to set forth symbolically the doctrine of redemption, through the death of Christ for our offenses, and his resurrection for our justification; and also our faith in this doctrine.
“Of this prominent fact in relation to redemption, baptism is a memorial, and not only so, but a voluntary demonstration upon our part, of our faith, in his resurrection for our justification.”
He who professes to believe and is not baptized, is either ignorant of his duty, or does not really believe it, for if he knows his duty in this matter, and will not do it, there is no reason to suppose that he is saved. He cannot have the answer of a good conscience toward God.
“Implicit obedience to the teaching of our Lord, either by himself in person or through his apostles, is necessarily associated with the faith that justifies.”
“It is very certain that the promise of salvation is to those who believe and are baptized.
“He that believeth and is baptized shall be saved.” This is God’s word. Let those who do not thus put on Christ, have all the trouble of meeting and explaining away the force of the Savior’s word. Let their consciences meet it fully. Let them have the burden of reconciling their course with the declaration of the great commission.
Shall we (Baptists) become the apologists of those whose action, if it were to become general, would obliterate from the inspired record a law of Jesus Christ?
“We may and ought to defend with holy zeal the doctrine of salvation by grace through faith, and the fact that all who truly believe in Jesus Christ are justified, and saved.” These are noble sentiments and should highly elevate Dr. L. in the estimation of all who honor God.
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But of his brethren he makes an important statement, which I trust they will cordially consider.
“We who call ourselves Baptists are often more solicitous than Pedo-Baptists, to show that baptism amounts to nothing in salvation. And suppose we accomplish this theoretically, what is gained? Practically every man’s interest in Christ must be tested by his character. Not every one who saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father who is in heaven.” This language establishes a connection between ordinance and salvation; and yet we are not saved for our obedience, or on the grounds of our obedience.
Page 3 and 39.
“What kind of theology must it be which denies this connection?
“First, He that believeth and is baptized shall be saved.”
“For the remission of sins,” he says. “The expressions for the remission of sins,” Professor Hackett, of Newton, who may be regarded as good authority, has translated in the passage Acts 2:38 the preposition eis by the words “in order to.” “In this he will probably be sustained by the most distinguished scholars. This would then constitute an important part in the design of baptism.”
Page 47. This is an important and fatal admission for our opponents; it is a yielding up the long continued controversy about this preposition, for Dr. Doddridge also renders it in his exposition.
Again, the Dr. says that “the formula of baptism as now admitted by scholars, is into the name of the Trinity” and not in the name as in our common version. This translation implies no more than the administration of baptism by the authority of the Trinity. A revision of this passage will settle the question, who are the proper subjects of baptism?
Page 33. In proof of this he refers to Romans 6 and Galatians 3. He says, “There is a beauty, an energy in the expression ‘into his death’ which a different translation could not exhibit. Why then may not immersion into the remission of sins, represent symbolically the actual pardon embraced in justification by faith through the death of Christ, for our offenses and his resurrection for our justification?”
Page 49. And I add also, why may it not be “in order to remission?”
On page 53 the Doctor asks, “why is the open, formal, voluntary allegiance made to him in the ordinance of baptism, if not to honor him as King? Does not the putting on of Christ secure blessings and privileges under his reign? Does he not at this time openly and formally receive us into his kingdom? And why may not baptism be appointed, in order to the recognition and confirmation of pardon, on…
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the part of Christ? Who will be able to prove the reverse of the Dr’s. enquiry? He also declares that baptism is not the door into the church, as many suppose, but into Christ, and therefore his spiritual reign or Kingdom.
But I shall only note two other statements, to wit:
“The wide spread impression that there is no connection whatever between baptism and salvation, has no doubt greatly contributed to the indifference of many, as to their baptism, whether the act is sprinkling, pouring, or immersing; or whether observed in infancy or upon a profession of faith. Jesus Christ is as much dishonored by making nothing of baptism, as he is by making every thing of it.” (Page 57)
Again he says, page 41, that “Many have been afraid to teach this, (the necessity of baptism for salvation) lest they should impugn what are regarded by all evangelical Christians as cardinal doctrines. But more probably fear that others will charge them with making too much of baptism. This is absurd, it is just as absurd as for a man to be afraid of teaching repentance and faith, because he may be charged with impugning the sovereignty of God. The Bible declares a connection between baptism and salvation, not in mere allusions, and inferences and figures, but in the great commission of the Son of God.” (Page 42)
I shall fully and fairly represent the essay, and the subject, and ask that you send it abroad, with a request that the book may be read. The Dr. is with us as a co-worker. May God strengthen the work in his hand.
Yours Truly,
G. W. ELLEY.
THE KENTUCKY C. M. EDUCATION SOCIETY
Brother Fanning: In the March number of the Gospel Advocate, you seem to be in doubt in reference to the real design of the above Society, and therefore wait for more light. It is not designed by the charter to build up our college or school. Not one dollar of the principal can be spent for any purpose, but the interest is pledged for the aid of suitable persons for the ministry, and the charter expressly and specially points out the character, both of the candidate, and the church from which he comes, so that the fund is pledged now and forever to those only who believe and practice the things now generally received by the disciples. All divisions or apostasy of the body, with an abandonment of these principles, either by the candidate or the church of…
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his adoption, will be forever barred. The education committee is authorized to make selections of candidates, and schools or colleges as circumstances may indicate to be best, and no petition can be heard which is not made in writing, and accompanied by a commendation from the church to which the party belongs, which shall give evidence of his and their true and proper position as per the charter.
The by-laws will also require of the candidate, not only evidence of piety, but of fitness for the work when educated, and also that upon abandonment of the ministry from any cause, he shall refund the sum spent in his education.
Should any fraud be practiced by the Trustees and Executive Committee during their official connection, they may be sent to the Penitentiary.
Already Brother C. Rice and others have raised by subscription about $40,000, and we confidently expect sixty or seventy thousand dollars by December. Bacon College has already received a subscription of about the same sum for its endowment, and they hope to get one hundred thousand; thus you see what we are trying to do to advance the Savior’s Kingdom in Kentucky.
We have, I think, both the will and ability to go through with the above projects. What will Tennessee do to aid in supplying the brethren with faithful and able preachers? You have already a college long established, and you may unite with us, or get up a new society as you prefer. The work must be done, or we shall lose our hard fought conquests. I have come here to aid Brother McGuire in a meeting, and then go to Hickman, 18 miles below. So far we have had a fine hearing, and built for divine aid, having only delivered four discourses.
Yours truly,
G. W. ELLIY.
Columbus, April 7, 1856.
Suggestions
Philosophically speaking, we are pleased with all “projects,” which promise to do good, but if we are not mistaken it is possible for Christians to become so absorbed in wise enterprises, as to lose sight of the Church of Christ, and its facilities for accomplishing noble ends. We are disposed to publish the schemes of the brethren and hear patiently all they have to say; but we are inclined to the belief that there is quite a sufficiency in the church to occupy all our time, and the entire means of the saints. Our experience is unfavorable to educating men in the schools with the view of making preachers of them. It is our duty to the church and to the world to do all.
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that is in our power for the education of the youth of our country, but we should not think of training men for the ministry but in the church.
We wish, however, to throw not the least obstruction in the way of the laborer’s doing good, and have made our suggestions we trust, in the love of the truth. The example of the young sprigs of divinity who modestly took upon themselves the responsibility to read moral lessons to the Faculty at Bethany, should not be forgotten soon. But we forbear. Experience alone can tell the result.
T. P.
SALARY SYSTEM
For the Gospel Advocate.
Brother Fanning: You say “the controversy is not in regard to the support of evangelists, but the manner of securing it.” Had you been thus explicit in the November number of the Advocate, I should have patiently waited for the plan that you propose to lay before the brotherhood. The Lord Jesus Christ said the laborer is worthy of his maintenance, Math. x. 11. The term hire, as used by our Lord, Luke x. 7, indicates clearly to my mind a stipulation, and the amount stipulated was sufficient to maintain the laborer, whether with or without a family. This harmonizes with Paul’s declamation, “Even so hath the Lord ordained that they which preach the Gospel shall live of the Gospel.” The Apostle is arguing the subject from a precedent in the law, by which a maintenance was guaranteed to those that officiated at the altar, and from the provision made in behalf of the priest, he comes to speak of the ministers of the Gospel of Christ, and as the priest had a stipulated amount (see Num. xviii. 8-19), it appears to me to follow as a logical sequence, that the minister of the Gospel has a divine right to stipulate with one or more congregations, for an amount equal to the necessities of his family. Let the enquirer compare Numbers xviii, ix., with the 9th of 1 Cor., Gal. vi. 6.
The principle here advocated, like everything else, may be abused. Bad men by “tickling the ears of the fleshly,” may secure a good salary. This is true, but thanks be to God the “Lord knoweth them that are his.” The true minister of the Gospel, however poor he may be, will preach as often as he possibly can, pay or no pay. The love of God constraineth him. On the other hand, those that preach for money will not preach long without it.
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by their works ye shall know them.
But I must close; lest, my dear Brother, I could not say, after your strictures on my article in the March number.
Much more I might and may yet say, with your permission.
Very respectfully, your Brother in the Lord,
H. D. BANTAU.
REPLY
There is but little difficulty in settling religious controversies, when disputants who properly understand themselves, are disposed to bow to the authority of the Scriptures, and possess sufficient moral courage to admit the full force of truth when they see it. It must be remembered that this discussion is not in regard to the duty of Christians to support their servants, but has reference alone to the manner of supporting them. The preachers generally, we are sorry to admit, with Brother Bantau, maintain the scriptural right of preaching for a “stipulated sum” or “salary.” We are unfavorable to the practice, and regard it not only as a perversion of the letter and spirit of Christianity, but believe it to be connected with too many evils to be countenanced by Christians.
In logic, there is a deceptive argument denominated the sophism of references, into which we think Bro. B., to sustain his view, has precipitated himself. He refers to Numbers 18 to prove there was a salary ordained for Aaron and his sons, but when we read the chapter we find not a single word on the subject. It is there said, “All the best of the oil, the wine and the wheat shall be thine,” but not a syllable is said in regard to the amount of the oil, wine, and wheat. This is the only point under consideration. Bro. B.’s reference to 1 Cor. 9, reads, “Thou shalt not muzzle the mouth of the ox that treadeth out the corn. He that ploweth should plow in hope, and he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things.” “Even so hath the Lord ordained that they who preach the Gospel, should live by the Gospel.”
Last of all, Bro. Bantau, to prove that he is authorized to hire his time, refers to Gal. 6:6. It reads, “Let him that is taught in the word, communicate unto him that teacheth in all good things.” The sum of these passages is that the man who gave themselves to the ministry under the Old Testament dispensation, had their “due,” “reward,” “support,” or in a bad translation “hire,” and Christians also should not forget that while preachers are sowing the things of the spirit, they are rightly…
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Entitled to a support. Who disputes this? But let Brother Bantau and the brethren who are with him advocating the salary system, read these scriptures again with a view to the manner of supporting ministers. The farmer, says the Apostle, “plows in hope”—he has no promise of a certain number of bushels, but trusting in God, toils day after day, and the Lord gives what seems to him good. Also, he that “planteth a vineyard eateth the fruit thereof.” In all the legitimate pursuits of life we walk by faith, not by sight. We toil and struggle in our various worldly callings, not knowing what we shall reap—how much we shall gain from year to year—but our kind Father rewards us as He sees best, sometimes with less, and at others with more than we anticipate.
In regard to our great reward after our warfare shall have closed, “we know not what it shall be, but we know we shall be like Him, for we shall see him as he is.” Even so, in reference to what we shall eat, and drink, and wherewithal we shall be clothed, while spending our energies in teaching the salvation of God, we are to labor in faith, and in hope, and there is not a remaining doubt, if we teach the beloved disciples as we should, the Lord will open all their hearts to our wants, and the wants of our families.
If the preachers would but cast all their care on the Lord, and throw themselves fully into the work, their qualifications for teaching the truth would be infinitely better, and the people could but be led to study the wants of their servants, and fathers in the Gospel. The salary system, on the contrary, seems to us to bring into existence and foster a class of selfish, envious and mercenary ministers, who fail not to work much evil. For illustration, we refer to the influence of the salaried gentlemen in Rome, England, and throughout Protestantism.
There is a better way. Will the beloved brethren study it?
T. F.
CELINA, TENN.
Bro. Lipscomb—Many of the brethren are not convinced that the duty of assembling on the first day of every week is positively required. I think much good would result from a clear setting forth of the subject in the “Advocate.”
EDWIN J. ANDREWS.
We have no disposition to enter lengthily into the discussion of the subject presented by Bro. Andrews. And it is a strange thought that there should be need for the discussion of such a subject among a
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People whose great and distinguishing character professedly has been a vigorous and determined effort to restore the pure teachings and practices of the early days of Christianity. That it was the practice of the early saints to assemble together on every Lord’s day to commemorate the death of our Lord, not only during the apostolic age, but for several centuries after, there cannot be the least doubt.
The Lord’s day in fact can have but little meaning when we take from it this institution—the continual memorial of the great basic fact of the Christian religion—the death of Christ. If the day called and recognized by us as the Lord’s day is to be to Christian people, a day merely of idleness, listlessness, or frolic, it would indeed be far better for the morality of the world that no such day was known. If there is the least meaning in the observance of such a day, it must be a day consecrated supremely to the service of God, and of that service the Lord’s Supper is the most distinguishing feature.
I know there is a disposition with many of our brethren to excuse themselves on the ground of great Christian charity. They say, “we are few in number, and if we do not attend the preaching of others, they will not attend ours, and so we cannot reach them.” My brethren, it is a contemptible notion of the Truth, to think it must thus cringe and flatter, and cater to every prejudice of the land for the sake of a little popularity. If this is any part of that fearless and unflinching maintenance of the Truth, that alone can make it mighty, my reading and study of the word of life has been sadly at fault.
What a sad spectacle does such a practice present. Instead of being together on the Lord’s day for the purpose of strengthening each other in the Christian warfare, admonishing and exhorting each other to faithfulness and diligence, and above all, setting forth our confidence in the Savior by a solemn and impressive celebration of his death, those professing to be his followers are scattered all over the land to hear the pulpit harangue of some flippant talker, regardless of his respect or confidence in the truth.
While we have due respect for men’s opinions and systems, and are ready at all times to do them just honor, still if there is Truth in the Gospel, their teachings and practices are not sanctioned by the word of God and any even seeming concession to what we know to be false is a compromise of the majesty and purity of the word of Heaven and is countenancing and encouraging men in error. If the Truth of God triumphs in this world it must do it upon its own merits, not by the help or favor of any human device or system ever concocted beneath the Heavens. And if we expect to maintain it as we have set out to do,
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We must do it by a fearless determination to do so at all hazards, regardless of the frowns or favor of men.
If the Christian profession is to be a lifeless, empty, meaningless form and Christian worship a spiritless ceremony, then it matters little whether we ever attend to any appointment of Heaven. But if Christianity is intended to be a living, earnest matter with us, piercing and animating our hearts with Heavenly influences, elevating and exalting every aspiration and affection, and enabling and sanctifying every act of our lives by its Heavenly counsels, surely there is no requirement of Heaven that we can neglect without bringing upon our own heads the just displeasure of our Father.
But, my brethren, all this quibbling about how often or how seldom we shall meet to attend the Lord’s Supper is unworthy of a Christian. It shows a disposition to endeavor to reach Heaven with the least service possible. It is not the emanation of a heart exalted to lofty aspirations and overflowing with love to God and to His cause. Let us correct this feeling. The love of God so richly manifested in the gift of His Son for the sins of the world merits a nobler return. Let us give it cheerfully; let us do nothing grudgingly, but be always disposed to use every opportunity which is offered for our own growth in knowledge, in Godliness and Holiness; and for a steadfast and unflinching upholding of the Truth of the Gospel in all its teachings and practices.
W. L.
THE PROMISES
The revelation is replete with exceeding great and precious promises to weary pilgrims of earth. The promises of Heaven, like the burning sun of day, eclipse the lesser lights, which are only seen in the night of affliction. They are golden baskets, holding the invaluable and choicest jewels Heaven has to bestow. They are the unsearchable riches of Christ, alone worthy of the affections and pursuits of rational beings. As a possession, they are equal to all our wants and fears. Earth has no ill they cannot cure, and Heaven has no good they do not give. Moths and rust cannot corrupt, nor can thieves break through and steal them. Prodigality cannot waste them, nor eternity exhaust them. They have a balm for every wound, and a cure for every ill. They have an anchor for every sea and a shield for every land; for “God is the confidence of all the ends of the earth, even them that are far off upon the sea.” They are surer than the heavens or the earth, for…
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As a scroll they pass away, but the word of God is steadfast and abideth forever. They give what is best for both worlds, for “godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.” We are taught to rejoice evermore, pray without ceasing, and in everything give thanks, because all things work together for our good.
“There is no want to them who fear God, and they who seek Him shall not want any good thing.” The meek man is promised heaven and earth, for He who is faithful has said, “blessed are the meek, for they shall inherit the earth, and He will beautify the meek with salvation.” Gideon wondered and said, if the Lord be for us, why then is all this against us? And Jacob, who “saw God face to face,” said, “all these things are against me,” yet little proved the hand of God was upon them for good.
Shall the Physician give only pleasant medicine, or shall he give bitter pills, if life and health require it? I will never leave thee nor forsake thee, so that we may boldly say, the Lord is my helper, and I will not fear what man shall do unto me. “He is a present help and strong hold in the day of trouble.” He is our guardian and guide.
Though our sins be as scarlet, the blood of Christ makes them “white as snow;” though they may be red as crimson, He can make them as wool. Are we aliens from the kingdom of God? He provides for our safe return. When the silver cord is about to be loosed, and the golden bowl broken, or the pitcher broken at the fountain, or the wheel at the cistern, God says to the parent; “leave thy fatherless children, I will preserve them alive, and let thy widow trust in me.” “I will gather the lambs in my arms and carry them in my bosom, and gently lead the mother,” and make the dying bed feel soft as downy pillows and waft the spirit upon an ocean of eternal bliss.
Who would not be a Christian, for “this is the highest style of man.” All men are in the pursuit of happiness, but the Christian aims in the true way. The sinner seeks God in the world, but the Christian seeks the world in God. The highest good is God.
We are bought with a price, and must make it a chief concern to glorify God with our bodies and our spirits which are His. Man has God’s promises here below, and nothing more.
All men wish to have truth upon their side—but few desire to be on the side of Truth.
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REPORT OF THE CONSULTATION MEETING AT FRANKLIN, EMBRACING THE SECOND LORD’S DAY IN APRIL, 1856.
ADDRESS TO THE BRETHREN
Dear Brethren—In obedience to the wishes of the Disciples, in consultation at Franklin, we have prepared the following address in reference to the subjects discussed during the meeting, which we respectfully submit for your consideration.
The Church of Christ is presented to the world as an authoritative body, which was established about eighteen hundred years ago by divine appointment. The purpose of its establishment was to rule the race of man for good—to supply a place in the government of humanity, which none of the systems of human invention could fill. It is therefore superior, both in power and authority, to all the governments of earth. The latter have their origin in human wisdom, and are consequently imperfect. They are intended to regulate the actions of men in their relations to civil society, but beyond this they cannot go. The government of Heaven’s Kingdom—the Church of Christ—goes further still, asserting its sway over the motives by which man is actuated in all his varied relations, thus purifying the fountain whence the stream of human action flows.
The experience of the world for four thousand years fully demonstrated man’s incapability of governing himself—of devising any system of philosophy which could satisfy the demands of his spiritual nature in his relations of his present life, or give a rational hope of immortality in a future state.
In this condition of things, after the world had experimented in philosophy and government sufficiently to demonstrate the weakness of human wisdom, the Lord of Heaven set up a kingdom through which He offers to mankind a release from the thralldom of sin and death, and sets before the world the inestimable blessing of life, everlasting life, and happiness, both in time and in eternity. All the glories, triumphs, and agonies which our Heavenly Father brought to bear through His Angels, of His Son, of His Spirit—were made sufficient to the production and confirmation of this grand result.
Even our Lord and Savior no longer walks in person on the earth and communes with the children of men; the Holy Spirit no longer bestows miraculous gifts and powers upon the servants and handmaids of the Lord Most High; it inspired Apostles speak no more to the authoritative communications direct from the Throne of Heaven.
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As the result of all those agencies the kingdom of Heaven stands complete—the embodiment of the wisdom, power and benevolence of God, put forth for the salvation of the world. It is perfectly adapted to humanity in all its grades, and is the repository of all spiritual blessings—Heaven’s greatest and best gifts to man.
The Church of Christ
In carrying out its mission, the Church has two distinct objects to which its labors should be continually directed:
- The instruction, control and edification of its members.
- The proclamation of the gospel to the world.
The means by which these purposes are to be accomplished are not left to be devised by man’s wisdom. The new Reign is no popular democracy, in which the will of the majority necessarily directs the action of the whole. All power and authority, legislative, judicial, executive, is in the heavens. God has committed his Oracles to the Church, in which he has given specific directions for its guidance in the fulfillment of its glorious mission.
It is therefore not for men in conventions and councils, with whatever wisdom composed, to pass authoritative decrees and legislative enactments for the government and direction of the Church of the living God. He speaks with supreme authority, and it is man’s duty to hear and obey. We therefore earnestly recommend to the brethren, the consideration of the following proposition, which was discussed and approved by the brethren in convention at Franklin:
The Scriptures constitute a perfect religious government.
By this we would be understood to mean that the Scriptures give all directions, plainly and specifically, to the Church, which are necessary to secure harmonious action in the prosecution of its designs.
Questions of much moment, in this age, are these: How far, in matters of expediency, has God given certain instructions to the Church? How far has he left the Church to be guided in its action by its own wisdom? Many there are who maintain that God has set forth, in the oracles of his wisdom, certain general principles to direct the Church in the fulfillment of its mission, and permits it to adopt any measures and conduct any schemes that may be deemed expedient, which are in consonance with these general principles. This position we believe to be one of the most prolific sources of that partyism which now distracts the religious world.
The radical differences among many of the denominations of professing Christians in our country, are in regard to matters of “Church polity.” In reference to Church organization and …
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Discipline, they differ across the heavens; one deeming this line of human policy expedient, and another preferring that. Some of them have officers in their Churches whose names are not found in the vocabulary of Scripture, and for which they claim no authority beyond the Church’s right to legislate for itself. Other officers they have, bearing Scripture names indeed, but to whom the different parties assign different positions and different degrees of authority. Take, for example, the words Pastor and Bishop. These words, in Scripture usage, evidently indicate the same officer of the Church. The word, which in our version is rendered Bishop (Episcope), is literally translated overseer, and the word Pastor all understand to mean shepherd; the latter being used as correlative with the word flock, which is often used in Scripture style to designate the Church.
Now we find that the Bishop, in one party, is a very unpretending servant of a single congregation, often scarcely known beyond the boundary of his little neighborhood acquaintance; in another he is a more conspicuous character; while in a third he is the supreme dignitary, under heaven, of the Church militant, occupying the premiership, as it were, of the “Kingdom of Heaven.”
Again, there is great diversity in the religious world with reference to the means necessary to be employed for the spread of the gospel, which gives rise to a great variety of systems. All this confusion and strife results from the false assumption, that God has left it to human wisdom to devise plans for the purpose of carrying out the great scheme of the world’s redemption, and shows most clearly that men are incapable, when left to themselves, of setting on foot any plan of operations competent to secure united effort. One man has as much right to his opinions in reference to Church discipline and Church action as another, and wherever they begin to philosophize on these subjects as on others, they exhibit the same diversity of sentiment.
In view of these facts, it behooves every true Christian to examine well what, and how much, is revealed in Scripture on these important subjects, before he gives his assent to any human system. We very much fear, beloved brethren, that we are still encumbered by some of the stereotyped errors of the religious world. The general idea of a Pastor is, and has been for centuries, that of a Sunday preacher, taking the lead in the worship of the congregation.
Indeed, so important is this character throughout all Christendom that few congregations, comparatively, ever think of assembling together without a
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Pastor
That there should be in every well regulated congregation two or more Pastors, is clearly taught in the Scriptures, whose business it is to take the oversight of it—to instruct the members and encourage them in the exercise of their diversified gifts. When the Pastors or overseers understand the duties of their responsible stations, and discharge them faithfully, they exert a powerful influence in developing much useful talent in the younger members, which might otherwise have lain forever dormant; but under the present pastoral system the tendency is quite to the reverse.
There is indeed a show made of teaching in the way of a neat discourse upon some subject, often of no practical interest to anybody, but then the members of the congregation are not encouraged to sing, to lift their voices in the congregation in prayer to God, and to exhort each other to diligence and faithfulness in discharge of the duties of the Christian life.
Paul enjoined upon his brethren—not merely the Pastor or preachers—to “speak to each other in psalms and hymns and spiritual songs, singing with gratitude in their hearts to the Lord;” to “exhort one another daily,” as matters of personal observance, but now these responsibilities are too often taken off the shoulders of the “laity” and placed upon those of the “clergy.” This makes religion all a matter of form, without life; for no people can be alive to the cause of Christianity who are made to feel continually, by the influence of established customs, that they are of no use in the Church of God. They repair to the place appointed for worship on the Lord’s day, as a matter of obedience to a formal requirement, and often, alas! very often, the elder members of the congregation, who ought to be Pastors of the flock, sit and talk of their houses and lands, their farms and their stock, their merchandise and their banks, waiting for the appearance of some youthful Elder or Pastor to take the chief seat in the synagogue and worship God for all the people. This is the state of the case with most of the denominations, Romish and Protestant, and it is getting to be the case with us.
After careful investigation and full discussion, we offer for your consideration the following propositions, being fully persuaded that they embody the teaching of the Scriptures on this important subject:
- When the Elders of the primitive Churches gave evidence by suitable labors, of capacity to teach the brethren, and to govern and direct the flock, the Evangelists ordained such Elders, or Seniors as Pastors or Overseers of the congregations.
- The Bishops described in Acts xx, 28; 1 Tim. iii chap.; Titus…
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i chap.1 a.!:.d 1 Peter v chap., were the only Pastors known in the primitive Churches, and they were sustained by the respective congregations for which they labored.
3.
“All other Pastors, whether Grecian, Roman, Protestant, or Christian, are unknown in the Bible, and belong to the apostacy from Christianity.”
The Pastor, then, as such, is not necessarily a preacher of the gospel to the world for the conversion of sinners, but an officer and servant of the Church, who labors for the instruction and edification of its members, and for the regulation of its internal affairs. His jurisdiction extends not beyond the limits of a single congregation. The idea that a single individual may be the Shepherd of four or five flocks at once, each of which he visits once a month, is unscriptural and pernicious.
These Sunday Pastors normally know less of the internal affairs of their congregations than any of the other members. No wonder then that the sheep go astray when left to the guidance of such shepherds! No wonder the flocks perish, since they are fed but once a month, and poorly at that! Jesus is the Chief Shepherd of all the sheep, and each under-shepherd will find ample scope for the exercise of all his powers in the direction and pasturage of a single flock.
We now come to consider the Church of Christ as a missionary institution. As before intimated, the Church has all things necessary to constitute it an authoritative kingdom, which is destined to move onward to the conquest of the world. Now the question arises, how is this great conquest to be achieved? In this again we are not left to be guided by our own views of expediency. Our King directs. He reigns as a Sovereign absolute, and the dictates of his will alone constitute the law. He has both given to the Church the means and taught her how to use them.
The great weapon which she must wield for the subjugation of all things to the Reign of Heaven is the “sword of the Spirit”—the mighty Word—the Gospel. Hence the Apostle says, “I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to every one that believeth.”
But, inasmuch as faith is necessary to salvation through the gospel, and since “faith comes by hearing and hearing by the word of God,” there must be proclaimers of the word; for “how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent?”
We respectfully invite the attention of the brotherhood especially to the consideration of two important…
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Subjects
- The preacher or proclaimer
- The means of sending him
According to the general acceptation of the term, every member of the Church of Christ is constitutionally a preacher. Hence it is said of the members of the congregation at Jerusalem, who were scattered abroad throughout the regions of Judea and Samaria on account of the great persecution, that “they went everywhere preaching the word.” The preacher’s office is no office at all, and therefore the idea that a man cannot open his mouth to preach the gospel, or even to deliver an exhortation as is the case among some religious people of our country, without special license, is inconsistent both with Scripture and common sense.
There was, however, in the Apostolic age a special proclaimer of the gospel, very appropriately called an Evangelist. Etymologically, the words gospel and evangelist sustain to each other a very close relationship, which their English rendering does not suggest. Gospel, in the original, is Euaggelion, and Evangelist is Euaggelistees—the former we have translated by a Saxon word, and the latter merely transferred with slight literal changes. The word gospel-proclaimer would, therefore, better suggest to English ears the office of the Evangelist.
Hence Paul, in view of approaching death, charged Timothy to “preach the word; be instant in season and out of season; reprove, rebuke, exhort with all long suffering and patience”—”do the work of an Evangelist, make full proof of thy ministry.”
We come now to consider the mission of the Evangelist—how he is to be called to the important work of proclaiming the good news of salvation. In the Epistle to the Ephesians, the Apostle Paul tells us that our Savior, after his ascension to Heaven, “gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and teachers,” etc. The Evangelists here, as the others, were probably designated in an extraordinary manner, and their labors directed, in part at least, in the same manner. Philip, for example, was specially directed in one instance by the Spirit in order to the conversion of the Ethiopian nobleman. But the age of miracles and special calls has passed away.
True, there are many who imagine themselves called by special divine agency, and some few, perhaps, (sad relics of a darker age,) even profess to speak as the Spirit gives utterance to their stammering tongues, which cannot but speak the silly thoughts of empty heads; but the fact that many of them thus specially “called and sent” are without the least qualifications, either moral or mental, for their stations, goes to show that these special calls are uncertain, to say the very least of them. No
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Man now hears Christ say, “for this purpose have I appeared unto thee,” &c. For he has given the authority to his Church to educate and appoint her Evangelists. Qualification alone must determine the proclaimer’s call, just as it did that of the seven Deacons who were first appointed in the Church at Jerusalem. This being true, it follows that the Church alone, in her separate congregational action, is competent to say who shall be her Evangelists, for she alone can judge of their qualifications.
The members exercise their gifts in their respective congregations, when these are well regulated, and there they soon manifest what their capabilities are—what part they are capable of performing of the labor of the Lord’s vineyard. Every congregation is, or should be, a school for the education of its members, and if the Churches would just do their duty in instructing and encouraging their members in the exercise of their talents, there would be no lack of efficient preachers.
Most of those we have are such as have stood up against wind and tide, and acquired character and influence by their own talent and force of character. The Churches, instead of encouraging their younger members to qualify themselves for preaching the gospel, often discourage them by their indifference. They look to independent co-operative bodies as inefficient as they are unscriptural, to call out and support preachers who shall perform the double office of Pastor and Evangelist, to keep the Churches alive and preach the gospel to the world at the same time. Beloved brethren, these things ought not so to be. Every congregation should and can be independent of all foreign aid.
Let us go to work in earnest at home in our respective congregations. Let the overseers of the congregations encourage the younger members to take active part in the worship of the Church—to read the Scriptures if they can do nothing more, for thus they will acquire confidence to exhort, to sing, to pray, to do whatever their abilities fit them to do. Some congregations in Middle Tennessee have adopted this course, and they tell us that the result has been the development in their midst of talent which they had no idea was there.
Let not a Lord’s day pass without assembling at the house of God for the purpose of uniting in his most solemn and soul-elevating worship. Be religious at home, for no one who neglects to cultivate pious feelings in the walks of everyday life can be truly pious when he comes up to the Lord’s house on the Lord’s day. Pray in your families, in your closets, for the heart that is softened and purified by such continual devotional exercises is prepared to engage, with interest and zeal.
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In the exercises appropriate for the Lord’s day. Thus, instead of sending abroad for preachers, you will be able to raise up among yourselves earnest, truth-loving soldiers of the Cross, to send out to preach the gospel of peace to a perishing world. Never import what you can raise at home, is a maxim as useful in the affairs of the Church of Christ as in domestic economy. We recommend to your consideration the following sentiment:
“The Churches of Christ are the only bodies authorized to qualify, appoint and support Evangelists, and to direct their labors.”
There are many, we know, who maintain that collateral associations are necessary to assist the Church in carrying out the great purposes for which it was established. Hence there is a prevailing disposition to create co-operative bodies, distinct from the Church, constituted with powers plenary to devise ways and means for the purpose of raising funds, sustaining missions, appointing and supporting Evangelists—to legislate, in short, upon all matters of expediency, and to execute whatever plans their wisdom may suggest. To these co-operative bodies, organized under constitutions and bye-laws, with officers and all the usual appurtenances of human institutions, we would suggest three objections.
- Responsibility: First, they take responsibility off the congregations which properly belongs to them alone. Wherever such an institution exists, the Churches around look up to it as their great dispensatory and executive department, looking to it to supply them with preachers, and to adopt and to carry into execution all measures for the proclamation of the gospel to the world.
- Inefficiency: Secondly, their plans of operation are too general, and consequently inefficient. They propose to direct the labors of the Evangelists, and to carry on other practical good works in certain territories, States, or districts; and they expect the Churches to supply them with funds to be disbursed as they may think proper in carrying out the various purposes of these general systems. Some of the Churches contribute something to the treasury of the association, but most of them feel themselves perfectly at liberty to withhold their support at pleasure. The consequence is, they usually have poor treasuries, out of which they give poor pay to poor preachers, whilst the more talented and more efficient laborers are driven, in discouragement, into other avocations.
- Poor Compensation: We have had Evangelists in Tennessee, who have labored under the direction of such associations, with very poor compensation. Why is this the case? Are the Churches less disposed to do right than they were anciently? Nay, the fault is not in the Churches but in the systems. When people are called upon to…
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Act and to give their money, they must have some special object in view, so that they may be stimulated by a knowledge of the good they are doing. A good brother at Franklin, during our meeting, appealed to the brothers and sisters present for money to send to a widowed sister, who was in needy circumstances; and they contributed liberally for her relief. Now if the same brother had appealed to the same people for funds to be devoted to general benevolent purposes they would have contributed with reluctance, if at all, a pitiful fraction of the sum they so freely gave that poor sister, being prompted by true Christian sympathy. This illustrates the difference between general and special co-operation.
Our third and paramount objection to these collateral associations is that they are unscriptural. In Acts xiii and xiv, we have an account of a very arduous mission accomplished by Paul and Barnabas, and we find that they were not sent out by a conference, association, or even a missionary society of human origin, but by one of Heaven’s own divinely constituted missionary societies—the Church at Antioch. To this they held themselves accountable, and to this they returned, after a long time, and gave an account of their mission. So also we find the Churches in Macedonia and Achaia co-operating together for a special purpose, viz: to administer to the necessities of the poor saints at Jerusalem (Rom. xv, 25, 26). The reader is referred to the example of the co-operation of the Church at Antioch and Jerusalem in the adjustment of a difficulty (Acts xv) as illustrative of the scriptural idea of co-operation, and also to the following Scriptures: Rom. xiii, 13; 1 Cor. xvi, 1; 2 Cor. vii, 4; Heb. vi, 10, &c.
We therefore approve and recommend to your consideration the following conclusions in reference to the subject of
CO-OPERATION, CHRISTIAN AND CONGREGATIONAL
- The members of each Church are authorized in the Scriptures to co-operate together in any and every good work.
- Two or more Churches cooperated in primitive times in adjusting difficulties, in raising funds for the poor, in sending messengers, and in sustaining Evangelists; but Churches always cooperated for special purposes as individual congregations, and not as confederate bodies, such as General Assemblies, General Conferences, General Associations, or even by Missionary, Bible, or Revision organizations, as collateral with the respective Churches.
Finally, brethren, we would impress upon your minds, as of very
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Great importance, the truths embodied in the following propositions in regard to the influence of weekly meetings and contributions:
- “No people can be truly spiritually minded who do not worship God for themselves.”
- “The influence of attendance upon the appointments of the Lord’s house is to purify the heart—to build us up as lively stones in the great spiritual temple of our God; hence the importance of the Disciples meeting together, according to the Scriptures, on every Lord’s day, for purposes of worship.”
- “If the Disciples would thus meet on the Lord’s day and put something into the treasury, according as they may have been prospered, the effect would be that they would be able to administer to the wants of the needy, and to contribute much to the spread of the gospel of our Redeemer; and we should hear no more the complaint among the congregations of inability to support Evangelists for the conversion of the world.”
These things, beloved brethren, we respectfully submit for your serious consideration, sincerely hoping and praying that we may all be able to apprehend the truth on these interesting and important subjects, as it is revealed in the Oracles of Heaven.
J. J. TROTT, S. E. JONES, F. M. CARMACK.
QUERIES
Bro. T. Sweeny of Solado, Texas, wishes to have an exposition of (2) Cor. 12. 4, in regard to one who “was caught up into Paradise and heard unspeakable words, which it is not lawful for man to utter.”
In reply, we wish to say in much kindness to our young brother and all who may feel the least concerned in the solution of matters unrevealed, that we are not at all ashamed to own our profound ignorance of the whole matter further than is so plainly stated that no one, need, in reading, can see it. Paul, it seems, knew a man, whether in the body or out, he could not affirm—neither can we—”caught up to the third heaven.” We comprehend not the idea of the third heaven, but believe it will be revealed, and as to the words heard or their meaning, we have not the most distant conception. It is said there are some secret societies, and also persons who deal with familiar spirits that can tell things.
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beyond what is written on the surface of revelation; but we have not yet had evidence of the verity of such pretensions.
Secret things belong to God, but what is revealed belongs to us and our children.
CHRISTIANS NOT SINNERS, MATTIIIAS AN APOSTLE WASHING THE SAINTS’ FEET AND THE KISS OF CHARITY
Brother W. H. Robbins of Agency city, Iowa, propounds some questions touching the above subjects correct answers to which may be of service to many.
- When John asserts (1) Jno. 3. 9. “Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin because he is born of God;” are we to understand that frail mortal and fallible creatures commit no sin? ANSWER: In reply we state that we have ever regarded the language of the verse as strong and as pointed as it could be in regard to the perfect submission of Christ’s servants to his will. It is literally true that men in whose hearts the good seed of God, his word dwells, are not habitual sinners. If they sin, it is but incidental, and they generally seek the earliest opportunity to amend their ways. The idea is that there is a restraining and soul-strengthening power in the Christian religion to save the disciples from a wicked life.
- Was Matthias an Apostle? If so, were there not thirteen Apostles, and which occupied one of the 12 thrones, Paul or Matthias? ANSWER: Matthias, it occurs to us, was an Apostle in the place of Judas, and he was numbered with the eleven, was the twelfth of course. He occupied a throne representing one of the tribes of Israel. Paul was an Apostle to the Gentiles, and could not take one of the twelve thrones.
- Did the washing of the Saints’ feet cease with the days of miracles? ANSWER: Washing the saints’ feet is classed with lodging strangers, relieving the needy, and is denominated, in fact, “a good work” (1 Tim. 5); therefore we see no reason why it should not yet be practiced by the Lord’s servants. In the parched and sandy land of Judea, before the introduction of complete protection for the feet, when indeed, small and great had to satisfy themselves with sandals—a sole of raw-hide strapped to the foot.
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Foot – It was the custom to wash the feet before retiring to rest, and from the fact that it was considered a necessary performance, and an act of the greatest humility, it was classed with “good works.” It never was employed as a church ordinance, but when occasion requires, we see no reason why the disciples should not wash one another’s feet yet.
The Loss of Charity: How Are We to Regard It?
Answer – With the purest in heart and in life, the kiss of affection has ever been regarded as indicative of the strongest attachment and deepest devotion; therefore, we can see nothing improper in it, even in this day of “progress,” if the thoughts of the flesh can be kept in subjection. In the days of the Saviour, no doubt kissing was employed in friendly salutations, and in all civilized countries, we presume, it is still witnessed with females. With our sex it is rare. Possibly, men are ruder than in ancient times, and are not so much inclined to habits of refinement, particularly Christian refinement.
- T. F.
Discrepancies in the Genealogy by Matthew and Luke
Readyville, April 6th, 1856.
Brother Fanning – Can you throw any light upon the statement of Matthew and Luke concerning the lineage of Christ?
J. R. Terrell.
Reply – Matthew says, “Joseph, the husband of Mary, the mother of our Lord, was the son of Jacob.” (Mat. 1. 16); and Luke says, “Jesus, (as was supposed) was the son of Joseph who was of Heli.” Is there a contradiction? We think not, but how to reconcile the difficulty is the question.
We are not disposed to enter into any argument on the subject or give reasons for our conclusions; neither do we assert that we are infallibly correct in our examinations; but we have read all we could find, and looked at the passages with what critical ability we have possessed. The result we can give in few words.
Matthew relates the history of Joseph through his real father Jacob; and Luke gives the history of Mary, the mother of our Lord, through Heli, who was the father-in-law of Joseph, but not his real father. Notwithstanding there are two narratives, both are correct.
- T. F.
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CORRESPONDENCE
Chillicothe, Mo., March 20th, 1856.
Bro. Lipscomb—
I have lately come to this place for the purpose of preaching. We have a small Congregation. A house unfurnished; the cause is that it is a partnership with the Baptists. We intend to have one of our own, that we may hold meeting every Lord’s Day, Sunday school, &c.
I feel happy to know that you are determined to “beard the Lion in his den,” that is, Infidelity in all its phases, whether in or out of church. “Cry aloud and spare not.” Many are being taken captive by the Devil. I trust you will use all the means you have against the wicked one, and his emissaries, whether under the garb of Spiritualists, Free Lovers, or Romanists, for all reject the Bible.
We need just such a periodical among us, as the Gospel Advocate, to present the great fundamental principles of Christianity before the church and people, and meet every error at the threshold of the great temple of Christianity.
Yours in Hope,
JOHN A. SIDENER.
THE WORSHIP AND CO-OPERATION
Washington Co., Ark., May 2, 1856.
Bro. Fanning & Lipscomb—
The Gospel Advocate comes to us, laden with good things. You are striking at the right points, first principles, and practical Christianity. This is the great want in all our churches, and I am pleased to see that you are directing the attention of the brotherhood to those all-important objects. Nothing short of a correct understanding, and an humble submission to the will of the Lord, can redeem our fellow-creatures from sin and death.
Much, very much depends on our brethren of this reformation; but alas, how few think of these things. Great and weighty matters are at issue. No one should be idle if they wish to meet the approbation of their Master at his coming. There is among us too much conformity to the present world, too great a desire to have the praise of men, instead of God; to follow the footsteps of Jesus is too humiliating to some; the cross too heavy; but it must be borne, if Heaven is ever gained. Jesus says, “Deny yourselves, and take up the cross and follow me.” This is the way to heaven marked out by the “Way, the Truth, and the Life.”
Your plan for co-operation and evangelizing is to some rather new; but I think it will work well. It is much to my mind; and as I learn them from the Bible, I have had some experience in these things.
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I have come to this conclusion: that a church which cannot nor will not attend to all the duties of the house, only when an evangelist is present, deserves not the appellation of “the Church of Christ.” We need co-operation in Arkansas, and evangelists too. I am gratified to see that some of our brethren, in some parts of the State, are alive to the work. I would be pleased to open a correspondence with those brethren in our State favorable to co-operation. Something should be done in and for Arkansas. I would suggest the propriety of the brethren in this State adopting the “Gospel Advocate” as their medium of communication, until we can have a paper of our own. But my scroll is growing too long. More hereafter.
Yours in Christ,
J. S. ROBERTSON.
REPORT FROM ARKANSAS
Washington Co., Ark., May 2, 1856.
Bro. Fanning—Some time since I intimated that I would give you some account of our labors in the good cause. I have been laboring as an Evangelist for the last 18 months, in this county, and have obtained about 240 accessions, mostly by confession and baptism. We held a meeting on the Middle Fork of White River, in this county, embracing the fourth Lord’s day in March, which resulted in 5 accessions. Error and sectarianism wanes, as the truth triumphs. We were favored with a visit from the highly esteemed veteran of the Cross, Elder J. J. Trotter of Tennessee, and we are much elated with the hope that he may make Arkansas his future home. He is much needed here.
Yours in the one hope,
J. S. ROBERTSON.
GOOD NEWS FROM NORTH CAROLINA
Laverne, Tenn., May 19, 1856.
Dearly Beloved Bros. Fanning & Lipscomb— I have just returned from Yadkin county, N. C. On arriving at my brother’s, I received numerous invitations to preach at different places, the meeting houses at the same time were very courteously tendered for my use. In Yadkin Institute, (which was also tendered me,) the largest house in the vicinity, I delivered some twelve discourses to very attentive and greatly interested assemblies—baptized fourteen, and planted a Church of as noble spirits as I ever saw collected into one little band.
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Preached three times in the meeting house in Rockford, and three times in the court house in Yadkinville, to very large congregations, who seemed to be anxious to learn the gospel plan of salvation more perfectly. Never did I see a people more ripe for reformation than they are at this time in North Carolina. I believe we ought to send one or more to preach the gospel there. Will the brethren pray for the young converts at Yadkin Institute?
As ever your brother in hope,
J. K. SPEER.
With mingled feelings of joy and fear we read the report of newly planted Churches. Without another conversion, the Churches of the nineteenth century must fail to accomplish the good which they should. The great misfortune is, that men and women are called converts when they, in the language of our Methodist brethren, merely “desire to flee the wrath to come,” and join some denomination, with the idea that there is little or nothing more to do than to attend preaching, and thus become ready “to fly away and be at rest.” They are taught that all charity consists in giving liberally of their money to the poor starved preachers, and thus they run a speedy Christian race, in hastening to report of a goodly land, and die spiritually from inactivity and sloth, to the soul-energizing and life-giving service of the Lord’s cause.
Heaven has ordained that men shall eat bread by the sweat of the face—shall grow physically strong by the service of the body—and shall become full grown in spirituality by keeping the ordinances of the New Testament in a blameless manner.
In the plainest words we can use, we wish to say to our brethren in North Carolina, and elsewhere, that we can have no hope for the spiritual growth of any people, who fail to meet at least weekly to observe the ordinances, or to become religious in their families. The repeated failures with reference to these two points have brought upon the Churches all the languor of which we hear so many bitter complaints. The sin lies at the door of us who preach. We fail to teach the converts that spiritual life depends exclusively upon the performance of spiritual labor. Churches and members that worship God for themselves must stand; whilst all others must fall.
T. F.
To believe in Christianity without knowing why we believe it, is not Christian faith but blind credulity. In matters relating to the Deity, none need know less or can know more than the Almighty has revealed.
THE GOSPEL ADVOCATE
DALLAS, TEXAS, Feb. 29th, 1856.
BRO. LIPSCOMB
I have thought that I would give you our prospects here.
We have succeeded in organizing a respectable congregation in this place of some 12 members, though much opposed. I speak to them once a month. We cannot do better than meet monthly, as the house we occupy is used by others the rest of the time. We hope for better things; though much of my time is employed, I do not forget that the Lord has a day; I speak to the people every Lord’s day.
We will meet in Co-operation the 2nd Lord’s day in April. I will write you when that meeting closes; I hope that our coming together may be for good. When our preaching brethren come through this State we would be pleased for them to make themselves known and assist us in the cause of truth. Be faithful, Dear Bros. and a crown will be yours.
Your Brother in the one hope of a blessed immortality.
A. M. DEAN.
THE MISSION OF WOMAN
NEAR WYATT, MISSISSIPPI, April 13, 1856.
BROS. FANNING AND LIPSCOMB
As you were so kind as to invite the sisters to contribute to the pages of your valuable Advocate, I hope it will not be improper for me to offer a few thoughts, particularly to Christian women.
While we would shrink from advocating the cause of women farther than sanctioned by the laws of God and man; still we believe there is much for them to do as members of the church of Christ. They can accomplish in a silent, patient and persevering manner, what might be attempted in vain by any other means.
We can point to several who we believe have been humble instruments in the hands of the Almighty of bringing whole families into the service of their Maker, who have continued patiently to persevere in well doing, letting their light shine by their daily walk and constant example, making everything subservient to Christianity, until they have carried with them a weight of influence which has been irresistible.
And shall we then fold up our hands and say there is nothing for us to do, when we are capable of such glorious results? Shall we say we are weak both in body and mind; that we are obscure and have no influence; that every effort we might…
THE GOSPEL ADVOCATE
Page 191
Make would not avail any thing? Never, no never, let it be said. Let us rather say, if we have but one particle of influence we will use that in the Saviour’s cause; that we will look upon it as an inestimable privilege to make sacrifices both of time and of feelings, that we may have it in our power to say something or to do something that will be honoring God. Let us remember those holy women of old who were last at the cross and first at the sepulcher, and like Mary, Martha, Dorcas, Lydia, and Priscilla, do whatever our hands find to do with all our might and thank God for the opportunity.
We believe if every woman in our fair land could be induced to throw the whole weight of her influence to the cause of Christianity, the effect upon society in a short time would be so palpably felt that it would surprise some of our good easy sisters, who think they cannot effect anything. But I fear I am trespassing upon time and patience. Our only apology consists in the zeal which we feel for the prosperity of the church. We know if there is meaning in the words of the New Testament, the cause which is pleaded by the present disciples of Christ is the same as pleaded by the ancient ones. That God has ever reserved to himself a remnant who have not bowed the knee to the false images, and just as sure as we continue steadfast in the apostles’ doctrine to the end, just so sure we may confidently expect to hear the welcome plaudit, “Come ye faithful of my Father, inherit the Kingdom prepared for you from the foundation of the world.”
Your sister in the bonds of faith,
M. W. A.
Suggestion
There is an eloquent earnestness in the communications of our sisters, which cannot fail to impress the reader with the momentous importance of the Christian life.
T. F.
Spiritualism – A Misnomer
It is the extreme of profanity for men and women devoted to the wanderings and impulses of their fleshly desires, to call their animal feelings spiritual manifestations.
Errors in Printing
Much to our mortification, two short pieces were inserted in the May No. of the Advocate, which had been previously published. It is an inadvertence which we trust will not occur again.
T. F.
THE GOSPEL ADVOCATE
FRANKLIN COLLEGE COMMENCEMENT
The Twelfth Annual Commencement exercises of Franklin College will take place in the College Chapel, Wednesday, July 2nd, 1856. The friends of the institution are very respectfully invited to attend. The Trustees are particularly requested to be present.
T. FANNING
THE CHURCH IN NASHVILLE
We are happy to suggest to our brethren at a distance, that there is a probability of adjusting the property question of the congregation without a law suit. Mr. J. B. Ferguson, on Lord’s day, June the 1st, resigned his position as pastor. Some little time and prudence will be requisite to arrange the final settlement. Details will be given in due time.
T. FANNING
SMALL ERRORS DANGEROUS
From the Harbinger of Brother Wallis of Nottingham, England, we transfer a few valuable thoughts to our pages. The writer discourses thus:
“A misstep may destroy life. One sin may ruin your character. Did you ever reflect on the consequences of a single indulgence in vice? The best of men have fallen through the suggestions of others. How careful you should be, while in the freshness of your days, lest a blight fall on you forever. If invited to places of resort, where it is difficult to decide, take the safe course, stay away and save your reputation. This is a jewel of inestimable value, too precious to be put in jeopardy. No man ever regrets that he kept aloof from temptation, and to the close of his life he expresses his joy that he was saved from the path of shame, by giving a decisive negative when the voice of pleasure beckoned him on.
Be decided, and you are safe; yield, and you may be lost. Watch with diligence, and guard every avenue through which sin may reach you. Are you just stepping on the threshold of life? Secure a good moral character. Be slow to choose a friend, and slower to change him. You must make yourself. Be courteous to all, intimate with few—scorn no man for his poverty—honor no man for his wealth.”
THE TERM REVEREND, APPLIED TO MAN
When Cornelius met Peter, he fell at his feet to worship him, but Peter took him up and said, “I am a man—worship God.” It is idolatry, rank and vulgar, to worship any being in Heaven or upon the earth, save the Father, whom we approach through the Son. Rome taught her slaves to reverence the priests, Protestants have adopted the custom, and worse still, modern infidels, and profane Unitarians, Universalists and flesh-serving Spiritualists, most wickedly apply the term “Reverend” to their scolding priests. God will not suffer this insolence forever. Let no good man assume titles which are alone applicable to Deity. We assert not too much when we state that all such Popish designations are of the enemy, and become not an humble follower of Jesus of Nazareth.
T. F.