The Gospel Advocate – June 1858

by

THE GOSPEL ADVOCATE

T. FANNING AND W. LIPSCOMB, Editors
VOL. IV.
NASHVILLE, JUNE, 1858.
NO. 6.

THE PASTORATE

Perhaps no subject has been discussed with more earnestness, for a few years past, than what most of our writers call the Pastorate. From the extreme sensitiveness of many brethren, when speaking on the subject, we conclude there is something of deep moment connected with it.

We observe that it is a matter of warm debate among the brethren in Great Britain; and by the by, we are most free to admit that it seems to us that some of the Christian teachers in England, and indeed a few of them even in Australia more nearly approximate the simplicity of the primitive saints than most of us do in America. In the May number of the British Millennial Harbinger, a Bro. T. H. M., of Edinburgh, Scotland, takes the position that the Scriptural pastors—shepherds of the flock—are “the seniors” of each congregation who, he says, (we believe he and Peter agree,) are commanded to take the oversight without even an election for this purpose. Is this the teaching of the spirit? If so, in each congregation, the most experienced, as in the house of Stephanas—the first fruits of Achaia—(1 Cor. 16, 15;) are divinely authorized as Christians, without an election, ordination, installing into office, or any other condition, to minister to the saints—to feed the flock—and others are commanded on account of their labor, not from the authority of office, to submit to them.

“But this view is so foreign from the speculations of the times, that we really doubt if the brethren, many of them at least, will receive it. There are two objectionable views regarding the Pastorate, which…

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We beg leave very respectfully, to briefly notice before urging what we regard as the truth on the subject:

  1. Many, even of the brethren, say, think and feel, no doubt that what is everybody’s business, is nobody’s business, and hence they spend their time for years without the least religious service because they have no leaders; that is, no one has been ordained to call the disciples together, sing, pray, read, exhort, break the bread, direct the fellowship, etc., for them. It does not occur to them that Christians as Christians, are the only people on earth authorized to do these things, and if they neglect the service they impoverish their own souls, and thwart the designs of the Christian institution. The disciples anciently “met to break bread” (Ac. 20, 7); they were able “to admonish one another,” and as a “royal priesthood” they offered up spiritual sacrifices, well pleasing to God. We may be asked, why then were Elders ordained in the churches? We answer, when the disciples were congregated anciently, each labored to the utmost of his ability, and when by labor all gave assurances to each other of the peculiar fitness of each, in the different departments of the house of the Lord, and occasion required, men possessing the qualifications were consecrated to the service in the different departments. Hence, some who had given evidence of competency, were set apart to “serve tables” as the seven at Jerusalem; others were devoted to special missions, as Paul and Barnabas to go to the Gentiles; and others were ordained to the labor (office) of overseeing the flock, or as Pastors or Bishops in the church.
  2. Nine-tenths we presume of the church members of this age suppose that most, if not all, religious service should be performed by a single individual called Pastor. He may be an old, or young, married, or single man, according to his own taste, and the people who employ him. Hence the pastorate has become one of the liberal, learned, and popular professions. Most denominations have what they call “Theological schools,” to prepare youths for taking the oversight of the old men, women, and children of the country. Aspirants in perhaps about equal number press with avidity into the professions of law, medicine, and theology; but what surprises us most is the startling fact, that a people who years past acknowledged the Bible as their only creed, seem as anxious to conform to the customs of the times as others. There seems to be a determination that farmers, carpenters, blacksmiths, lawyers, traders, etc., are not good enough to perform the service of God, and consequently a “reverend class” must be raised up, to take this burden from the people, for pay.

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This might answer very well if we were all Jews or Romaniats. In the Jewish age, the ministers of religion, or priests, were confined to a single family, the tribe of Levi. They offered all the sacrifices, and it was death by the law for one of another family to approach one of God’s altars. All remember the story of Korah, Dathan, and Abiram, with the two hundred and fifty princes of Israel (Num. 16:32). For their support, the sons of Levi received one-tenth of all the earnings of the other families of Israel.

Amongst Romanists, whilst no particular tribe is preferred, all are not regarded as priests, and no one worships, save by the authority of the higher officers. In one sentence, the Romish hierarchy is modeled after the Jewish commonwealth, and Protestantism is but a modification of Romanism. We have more than a thousand reasons to urge against this whole system of things, but for the present, we must content ourselves with a plain statement of what we consider the teachings of the Bible on the delicate subject of the Pastorate.

We believe the Jewish economy was taken out of the way, that all Christians are “Kings and Priests” (Rev. 1:6); before God are authorized to sacrifice themselves, and dare not “let” their service upon peril of apostasy. In confirmation of this statement, we invite attention to 1 Pet. 1:5, 9: “Ye also, as lively stones, are built up as a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”

Again he says: “Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvelous light.” We deem other quotations as to the priestly authority of Christians unnecessary.

Are we asked for details as to the mode of operation in each attaining to his proper place in the church? It must be kept in mind that churches have never sprung out of the ground or come into existence by chance. The Lord has ordained that competent persons—ministers—shall preach the Gospel, convert the people to God, and teach the converted “the whole counsel of God,” which Jesus Christ enjoined “for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come into the unity of the faith; and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things.”

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which is the head, even Christ. From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

We would be happy to know what proportion of the churches in the United States really attempt to “increase the body unto the edifying itself in love.”

Whilst we sincerely believe the Evangelists are the only persons authorized to organize congregations, and that they are the most important officers under Christ, we are forced to admit the failures in churches to grow and prosper is owing in a great degree to the fact that few preachers amongst the disciples in late years have taught the converts to walk in Christ Jesus. After Paul and Barnabas planted churches in Asia Minor they remained with them, or returned to see them, till they felt assured that they were able to keep house for God. Then they ordained them Elders in every city, or set apart the most experienced brethren, called Elders, to take the oversight or act as shepherds/pastors of the flock.

It will be remembered that there is no instance in the New Testament of a single bishop (overseer) or pastor in a congregation, but we find them always in the plural number. We may be told “this was accidental.” The Scriptures were given with special design, and there is nothing therein contained without deep significance. The practice of one man, and he often a beardless lad, assuming the pastorate of a State, District, or even a congregation, we regard as downright Popery. It is an attempt for a single individual to perform in the place of the brethren all the service of the house of God. These pastors generally attend to the singing, offer the prayers, do the reading, deliver the exhortations, attend to the supper, indeed everything, while the poor, weakly, sickly, dying and dead members, contribute their tribute, not usually to the Lord, but to the pastor, as this is the chief purpose of all their sacrifices, and return home flattered into the feeling that Heaven stands open for their reception.

The wickedest men of society would pay just as liberally for these feelings, as the pious members of the church.

But we must conclude by repeating that the seniors of the congregations are the Lord’s only pastors. Their duty is to feed the flock; overseers should not perform all the labor, but they should understand perfectly every operation. Their chief business is to employ all the force actively. Let the experienced brethren with full purpose of heart, set themselves earnestly to stirring up the minds of the brethren.

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To active service, let them be careful that each one is really performing the labor in building up the walls of Zion, for which he is best qualified, and let the preachers be stir themselves to the preaching the word, planting believers with Christ, congregating the saved, and giving primary lessons to the young converts, and prospects will soon change.

We beg our preaching brethren to bear with us. We wish to accomplish nothing personally, and we entertain the kindest feelings towards the ministers of the word. We are aware that many suppose if they do not manage to get the promise of salaries for preaching to congregations, they cannot live by preaching, and of course will be driven from the field, but we can assure them that their philosophical plan is the surest ever discovered to rob them of all independence and authority as preachers, it never fails to make men flatterers and beggars, and is sure to bring starvation to their doors.

We must walk by faith, and if the Lord tell us to go without two coats, or money in our purse or subscribed on a paper, it is because he has rich deposits all along the pathway of the confiding minister of religion. But we must say firmly we have the Lord and all the Apostles on our side of the question while Rome and her philosophical daughters say no.

T. F.

HUMILITY

This sweet sister of the “charity that thinketh no evil,” is one of the brightest jewels in the Christian’s crown. Our Divine Master and pattern enforced it constantly by his precepts, and his life was a living embodiment of it. The richest blessings he pronounced were for the meek, the lowly in heart, the quiet spirit that seeks not preferment; whose course is marked by acts not words, and who can be likened fitly to a rivulet concealed itself, yet marking its onward way by the verdure and beauty to which it has given life. And even in this world, the followers of humility are blessed, for though their names may not always be high on the list of the world’s heroes and statesmen and warriors, their empire over the hearts of those with whom the accidents of life throw them in contact, is stronger and more durable.

Have you not, reader, known such an one? It may have been a woman, a frail, delicate woman, already past the meridian of life, not learned save in her Bible, and in words of gentleness; not beautiful but in the light of love that illuminates her pale face. Your educated ear

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may have been shocked many a time by her solecisms in grammar, and in your hours of pleasure you may have found more congenial company; but when sickness and sorrow have overtaken you, when your butterfly friends have flown with the sunshine that slept upon your path, her low gentle voice and the Divine truths it uttered have been to you as the ministry of an angel.

It may have been a minister of the Most High, with few attractions to catch the eye of the multitude. He may have been poor, and trusting often to a too careless brotherhood for the support of himself and family. He may have been neither an orator or a linguist, yet “truths divine came mended from his tongue,” and you felt as if you could sit at his feet forever, learning the lessons of goodness so well enforced by his life of patient, earnest labor, and again humility asserted her superiority in the person of this, her true disciple.

And there are others—heroes of which the world takes no note—who amid toil, and poverty, and neglect, are struggling bravely on, gaining the mastery of their own spirits, learning lessons of endurance, of uncomplaining love; doing all they can for the good of those around them, keeping a clear conscience in the sight of God, and when they die scarcely a bubble on the great ocean of life shows where they sink. Yet they are not unnoticed in the Kingdom of Heaven. There is one more note added to the song of the redeemed and sanctified. One more starry crown is cast down in rapture before the throne of God; one more angelic wing is sporting over the fields of celestial glory, and in the great day of accounts, many a laureled brow, many a pompous divine who here would have drawn aside his Pharisaical robes to preserve them from the contamination of his touch, would most gladly change places with the faithful keeper of the few things committed to his care.

I think that we, as a people, are too much deficient in this quality. Taking as we do a bold stand for the religion of the Bible, and against the abuses which age has made venerable in the eyes of the masses, our position must necessarily be one of warfare, and in the heart of the strife we are apt to neglect the cultivation of the softer Christian graces. Finding so much of weakness and superstition and craft and a pagan spirit of blind persecution among men whenever the law of God crosses their preconceived notions, we often find it a hard task to keep at its post in our hearts the meek forgiving spirit which should characterize the followers of Christ.

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Too much of our zeal is, I fear, engendered by the strong opposition against us, and not by love of our Blessed Master and his Gospel. Too much of the proud American spirit mingles with our religion. We have too much of the spirit which would say to the erring, “stand aside for I am holier than thou.” Not that I would have even the weakest among us yield so much as one letter of the written word to the superstition of the times, but I would have them draw oftener from the arsenal of kind words and deeds, believing that these will melt oft times the heart that hardens itself against the thunders of denunciation and the arrows of sarcasm.

And, I say it not in accusation, but as being one of the consequences of our position, our minds are too much employed, our hearts kept too closely in the background. We read the Bible too much for the sake of its argument, and too little for its beautiful pictures of the blessed Jesus. We contemplate Him too much in the awfully sublime character of God made manifest, and too little as the “Son of man,” the favorite expression of his own lips.

We dwell on the fiery, fearless eloquence of Paul, but we stop not to contemplate the dove-like meekness, the careful shunning of aught approaching to arrogance, that formed one of the chief elements of his character; and we too often forget that it was the disciple who loved the most that was most in favor with his Master.

The sad spectacle of a world in error, and the sense of our responsibility as teachers of the true way, though it should be fully impressed on our minds, should not be allowed to intrude on those hours when we long to escape from the thraldom of earth, and give an ear to those inborn longings for something higher and purer and better, than aught we can find in this fleeting, unsatisfactory state, that come around us in the twilight hour, or when the large stars seem reading our souls, which belong to universal humanity, but which religion has purified and ennobled, and made one of our chief sources of enjoyment.

In such an hour their voice is to the humble, sincere Christian, as the whisperings of an angel, telling him that though care and pain and reviling may be his portion here, above in his Father’s house of “many mansions” remains for him the crown of life, the palm of victory, and the ambrosial leaves of the “tree that grows on either side of the river that flows from beneath the throne of God;” that he is enabled by the strength of his love and of his obedience, to assert his claims to his long lost state of favor with his God, and to enjoy his peace in the heart here, and his presence and blessing through the countless cycles.

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of an ever-during eternity. Such thoughts have power to soothe an overburdened heart. They are the oases scattered along the Christian pilgrim’s pathway, where he may lay aside his cares, and rest and renew his strength for the journey before him. They are the best antidotes for a haughty spirit, for whoever looked closely into the mercy and loving kindness of the Father who died for us, and the Father who ordained the sacrifice, but returned from the contemplation exclaiming with the psalmist, “What is man that thou art mindful of him, or the Son of man that thou visitest him?”

MARY E. STRICKLAND
Fayetteville, Ark., April 6th, 1858.

STATE AND DISTRICT ASSOCIATION

Elder T. Fanning’s Reply

Bro. Fanning: On my return home yesterday from Lexington, Miss., I found the Gospel Advocate for April, containing my letter noticing the cooperation of the six churches, who met by their messengers at Franklin College last winter for consultation, and also, your reply. You say, “that unusually Bro. E. exhibits much kindness and fairness in his letters, but from some cause we occasionally find from his pen matters that to us, seem rather obscure, if not unfair,” and in conclusion, you say, “upon the whole, we are not so well pleased with the matter, or spirit of the Bro. E’s communication as we would like to be.”

At the above statements I own my astonishment, and regret, cannot remember that I have ever written you an unkind sentence, and as to my “obscurity,” attribute that to my want of capacity to write otherwise. I have read my letter to you a second time, in order to find any remarks which may be construed either into unfairness or unkindness, and I can find neither, and I must say that I have no convictions of wrong, either intentional or otherwise.

You think it quite objectionable that you should be considered as having “changed our teaching” (yours) upon the subject of “cooperation.” You say that “our position has been, is now, and must be, while we respect the Bible, that is, the privilege of churches, as churches, to cooperate in any Christian labor.” This is all I have ever pleaded for upon the subject of District and State meetings for Evangelizing purposes, and it is wholly unimportant whether the messengers be from six, or sixty churches, and this is all that our State meeting ever claimed in its defense, which you have steadily objected to, and must say that it does…

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seem that from what you now say, that your objections are really without force. If Brother Fauning should place himself in what seems to me and others, a contradictory position, he must not, therefore, charge us with unkindness and unkindness for saying so. Your reply as to the duty of Evangelists and preachers, is by no means satisfactory. I can find no authority for our preachers having special authority to ordain either Elders or Evangelists; that work belongs to the church to which they belong, and not to the clergy specially, or generally.

Allow me to say Bro. F., that the spirit of unkindness has never entered into any of my communications to you at any time, and that I think that such an imputation was wholly gratuitous, but no doubt you think otherwise. I make it a uniform rule, never to think any evil, unless forced from the circumstances to so judge, and now Sir, he answers that we are as good friends as ever, but in my judgment, you have not redeemed yourself from inconsistencies in your opposition to our State and District co-operation for the spread of the Gospel, but I am now willing to leave the subject for others to judge of.

G. W. ELLEY.
Lexington, Ky., May 1, 1858.

NOTES ON BRO. ELLEY’S REPLY TO T. FANNING.

  1. If Bro. Elley intended nothing light or disrespectful we insist not on the validity of our suggestion. We will not regard it unkind in any one to point out our “contradictory position,” regarding State co-operation, but it is not complimentary to us or the writer, to intimidate a contradiction without showing it clearly. We think there is a difference between our teaching. In the Kentucky co-operation the brethren have thought proper to create a body or society under a constitution, with articles No. 1, 21 S, etc., a money basis, agents not known in the Scriptures, and many things we regard as unnecessary. We teach that all such organizations are useless, that they take the place of the churches, and perform the labor, as State and District co-operations which legitimately belongs to the churches as churches. Because Freemasons, Odd Fellows, or Abolitionists, do certain work that may be regarded Christian, it is by no means an argument that Christians should form Freemason or other societies to enable them to perform the service which the Savior has required of his disciples, as disciples, and not as Masons, etc.

We see nothing to prevent churches co-operating upon agreement in any good work. In the days of the Apostles a brother “was chosen by the churches.” Why may not churches, as

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churches, send missionaries to Jerusalem, or Evangelize the State?
The Apostles never thought of creating Grecian, Roman, Asiatic, Irish, or Spanish co-operations, to convert the world or educate the converted, but everything in their time was done by the authority, first, of the King, and secondly, of the churches. Are we contradictory in our position? What is done by State, County, or District co-operation is no more the work of God than the conversions by denominations are the true and unadulterated service of the churches of Christ.

1. Authority of Evangelists

If Bro. Elley is really anxious to know whether Evangelists have any special authority to ordain Elders, we beg him to read Titus 1:5.
Titus was an Evangelist and was “left in Crete to set in order the things wanting and ordain Elders in any city.” Bro. E. says this labor “belongs to the church.” If he will find the shadow of authority for churches ordaining, even by their Bishops, Elders or experienced men in order to consecrate them to the office of overseer, we will admit our “contradictions” and ignorance of the New Testament.

In the Apostolic times, Evangelists were consecrated by the hands of the seniors (Acts 13; 5, (1) Tim. 5; 14, (2) Tit. 1; 16), and Elders were set apart to the Bishop’s office by Evangelists (I Tim. 3 chapter, and 5th chapter, 22 verse). When Bro. E. finds us mistaken, he will be so kind as to inform us and the public of our error. We very respectfully suggest that either many of our most excellent brethren have not examined the Scriptures with care regarding the consecration and labor of Bishops and Evangelists, or we think we are willing to learn, if the brethren can direct us to the light, but we have had to unlearn so much that we hope they will not trouble us with their “must be so’s, speculations, or dogmatism.” We will hear the truth, as it is written, and if there is unwritten truth, we will listen to it attentively.
T. F.

THE WORSHIP OF THE CONGREGATIONS

Bro. J. R. W., of Ky., asks some very important questions regarding, particularly, the FIRST DAY SERVICE, which we desire to answer.

  1. What constitutes the worship of the disciples on the first day? Does it require all act or acts, what are they?
  2. Are the disciples authorized to perform the service without an Evangelist?

REPLY

We rejoice that the subject of the Lord’s day worship is attracting general attention.

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At present we are not disposed to enter into a labored discussion of the subject, but we consider it highly important to state clearly the requirements of the New Testament.

We are not tenacious as to the order of the different parts of the worship, but the following seems to have been the course of the first Christians:

  1. The assemblage and Christian greetings on the Lord’s day.
  2. Prayers of the Saints.
  3. The teaching, reading of the Divine oracles.
  4. The exhortations and confessions of the disciples.
  5. The Lord’s supper.
  6. The songs of praise.
  7. Communicating, or putting money into the treasury; a sacrifice with which God is well pleased.

We cannot see how it is possible for the disciples to neglect any of these parts, and still maintain a position in the church of Christ.

Regarding the difficulty of worshipping without an Evangelist, we beg leave to make a few very respectful suggestions. It is the duty of the Evangelist to preach the Gospel to the world, plant the taught with Christ in Baptism, congregate the converts, teach them all things in which they are to walk, to see that they keep the ordinances, ordain the Elders in the congregations, and set in order everything wanting for the perfection of the body.

But it is not the work of the Evangelist to perform the service of the congregation. When the disciples give the worship into the hands of a hired preacher, as one who works merely for the pay or place, to lord it over God’s heritage, they abandon, in fact, the religion of the Bible. The healthful soul invigorating, life-giving, and life-sustaining ordinances have been given into hands not entitled to them. The hired, or voluntary service of the church in the hands of preachers, enrich not them spiritually, and makes the disciples poor indeed.

We regard the whole Popish scheme of employing youths or old men as pastors to perform the service of the congregations as destructive of the Christian religion. There is legitimate work for preachers, and when they leave their proper field, they can but do mischief. There is a special course of life also revealed for the disciples, and whether they give the labor required of them into the hands of others, or from sheer indolence abandon it, spiritual death is the prompt and relentless attendant. We implore the beloved Evangelists and brethren to re-examine the whole subject.

T. F.

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SUGGESTIONS FOR THE YOUNG

It seems a cruel taste to spoil the hopes and dreams of a youthful heart, yet young persons are so apt to regard life as an unending panorama of beauty and loveliness, that it is a very difficult matter to convince them that stormy, wintry mountains and burning deserts lie in the way of every one born of woman, and to prepare them to meet and master these difficulties. A very great majority of the young set sail upon the unknown, uncertain sea of life, with no chart but an indefinite hope of having a prosperous voyage; with no compass save a heart filled with joyous enthusiasm, and the fatal delusion that they will need no other, and when the tempests come they founder and go down.

I desire not to sadden the heart of a single young mariner, but I speak words of truth when I say that tempests will come as certain as death comes; that disasters will rise thick and plentiful as the stars, and that the days of every son and daughter of Adam are few and full of trouble.

The difficulty, dear reader—I take it for granted you are young—is to induce you to believe these things. You are so prone to look at life through hope’s kaleidoscope, that your heart very readily answers—the future is eternal summer and sunshine, changing only from beauty to beauty, from pleasure to pleasure. You will find your heart is a very unfaithful teacher, and while it tells so sweet a tale of life, it is beating your funeral march to the grave.

Permit me then as a fellow-pilgrim, whose highest aspiration in this life is to make smooth some of the places that before were rough to the feet of the weary, to offer a suggestion or two that may be of service. Were this the last moment I might spend on earth, the last line I might pen, I would write upon your hearts—Go, sit at the feet of him who said, “they that seek me early shall find me.” At the commencement of life’s battle plant yourselves firmly upon the everlasting Rock of Ages; there will you be safe and happy. If you intend to live in earnest, and not in mockery, this is the only plan. And it is not a hard matter to become a Christian. It is very simple and very honorable. When the scheme of redemption was first presented to mankind, it was so plain, so simple, that all who had ears to hear and hearts to feel, could comprehend and embrace in a moment. It is so still in spite of the deluge of darkness which Antichrist has been, and is, striving to pour upon it. Doctors may disagree, but we find the disciples of the Lord…

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Praising him with “one accord,” and with “singleness of heart.” Speculators may theorize and write nonsense, but the humblest follower of the Son of Man may see the way to eternal life, clear and unclouded, for he is commanded to “cast down imaginations, and every high thing that exalteth itself against the knowledge of God, and to bring into captivity every thought to the obedience of Christ.” This language needs no interpreter, no expounder. So it is with God’s commands and promises. But the world has ever had its dreamers of God and heaven, and it will ever have those who teach for doctrine the commandments of men. None but the wilfully ignorant need have any difficulty in finding the way to become heirs of God.

It will not injure you to become a Christian. The Saviour prohibits nothing that you would do and say “my mother tongue taught me this.” Christianity will fulfill every honorable desire of your hearts; will gratify every elevated hope, satisfy every aspiration, and the end is eternal rest.

Would you be rich? It gives you wealth that neither moth nor rust can corrupt; treasures that thieves cannot steal. Would you be honored? He who serveth Christ is honored of God. If you are candid, the thought of being honored by the living God will make you tremble with joy. Would you be powerful? True religion will give you power over the world, the flesh, and the Devil—the power to help and heal the weak and broken-hearted—the power over yourself; and this is a power that no king or captain possesses. “Better is he that ruleth his spirit than he that taketh a city.”

Nothing hinders you from being thus exalted but your voluntary allegiance to the flesh. In God’s name emancipate your spirits from this disgraceful thraldom and be free in Christ! The divine tenderness of the Son of Man as he calls—”Come unto me all ye that labor and are heavy laden, and I will give you rest; take my yoke upon you and learn of me, for I am meek and lowly in heart; and you shall find rest unto your souls,”—should melt your hearts. No sincere man can read that invitation of the Saviour and not be deeply moved. No thoughtful man can contemplate the Son of God weeping over Jerusalem or in Gethsemane, and not praise the Father that He sent His Son to die for us.

No correct man or woman can contemplate his life and character, his sufferings and death, and not strive to do him honor. Obey the commands of God, seeking for no reason for your obedience save that he who commands is the Eternal Father. Let no philosophy or vain deceit enter your hearts. Let the Word of Life be its own.

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interpreter, and you are safe.
Turn from all the fleshly desires of this sinful life, and then

ELU C. A. O.

Launch thy bark, mariner!
Christian, God speed thee!
Let loose the rudder bands,
Good angels lead thee.
Set thy sails warily,
Tempests will come;
Steer thy course steadily,
Christian, steer home!

C. K. B.

WERE HANDS IMPOSED ANCIENTLY IN EVERY INSTANCE FOR THE PURPOSE OF CONFERRING MIRACULOUS POWERS?

A quite confident writer in the Christian Evangelist for May, 1858, over the signature of “Sigma,” says: “If a passage can be found in the New Testament positively, and unmistakably, teaching that hands were imposed for some other purpose than exerting miraculous powers, I pledge myself to find one teaching with equal plainness, the sprinkling of babies.”

We do not call attention to the subject for the specific object of replying to “Sigma,” but in consequence of many others holding a similar view. We do not deny that there were miraculous displays in the days of the Apostles by the imposition of their hands, neither do we deny that the Romish, Episcopalian, Methodist, and other creeds, do “receive the Holy Ghost for the office and work of a bishop in the church of God, given by the imposition of our hands,” but we deny that the Spirit was ever communicated by hands in the consecrations to service. The Apostles laid their hands on the seven because they were “full of the Holy Spirit and wisdom,” (Acts 6:3; 6:6) and the seniors at Antioch imposed their hands on Paul and Barnabas not to impart spiritual powers, or make preachers of them, but to consecrate them to the work amongst the Gentiles. (Acts 13:3)

“Sigma” is too inexperienced and rash a writer to be encouraged.
T. F.

NATURAL LAWS ABLE TO SAVE THE SOUL.

B. FANNING: You will pardon me for troubling you with a request, which I make mainly upon the solicitations of others. We had a discourse, preached recently at Salem, in which the

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The preacher took the position generally assumed from Rom. 2, 11; 16; and a subsequent conversation concerning that passage which resulted in my agreeing to ask you an expression of your views through the Advocate.

The preacher asserted that “good Heathens are now in Heaven,” redeemed by the “law unto themselves,” &c. He also declared that Heathens have written upon their hearts (flesh) that which is sufficient and complete to the redemption of their souls, and much more of such as is peculiar to this kind of teaching.

Will you give us your understanding of that passage in extenso? and oblige,
Yours, truly,
A. H. APPLETON.
Murfreesboro, May 13th, 1858.

REPLY

A free rendering of the passage we apprehend will make the matter plain (See Rom. 2, 11, 16;), “For there is no respect of persons with God; for as many as have sinned without law shall also perish without law, and as many as have sinned in the law shall be judged by the law.”

Many Gentiles, as we have said in another place, who on account of their blood, could not be members of the Jewish church, learned the righteousness of the law, and could therefore sin against God, and for their sins they were to perish, but the Jews who were under the law were to be judged by the law.

“For when the Gentiles who have not the law do by nature (please, custom, habit) the things contained in the law, these, having not the law, are a law unto themselves.” They become a law to themselves from learning the precepts of Moses.

“Who shall show the work (substance) of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean time accusing or else excusing one another.”

We know not how to give any further exposition. The statements are:

  1. Men out of the church learned truth, and when they did not act worthy of it, stood condemned before God.
  2. Such have so much truth in their hearts that they are said to possess it substantially, and are a kind of law unto themselves.
  3. To such their conscience bears witness.
  4. The thoughts of enlightened men always accuse them, but of fools, never.

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There are all true statements which can offer a difficulty to no one satisfied with the word of God.

According to the preacher’s doctrine, it is a pity, but he and all his hearers were Heathens. The doctrine is that all savages are under divine inner-conscious law, and are safe, whilst in this enlightened land, only one in a thousand is wise or secure. What a curse the Gospel is! if this doctrine is true!

Such preachers ought to be placed in more appropriate callings. It is a shame for such impertinence to be permitted. Are there no Aquilla’s or Priscilla’s about Salem to instruct such preachers.

T. F.

SUPPOSED CONTRADICTIONS IN THE BIBLE

Corinth, Miss., May 4th, 1853.

Dno. FANNING
An explanation is wanted on the following passages of Scripture: Romans 2; 12, 13, 14, 15. It appears to me from the readings of the passages quoted that persons are justified by the law. But in the 3rd chapter, 28th verse, Paul concludes (after a short process of reasoning), that a man is justified by faith, without the deeds of the law. And again he says (31st verse) “yea, we establish the law,” and then he says (4; 5) “but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” And again it appears (4; 2) that Abraham was not justified by works, but it appears from what James says that Abraham was justified by works (James 2; 21).

Now, from the investigation that I have made, it appears that there is no contradiction in terms, and I respectfully ask of you an explanation.

Yours, in hope,
J. S. DICKEY.

REMARKS.
Gentiles, who on account of the blood, denied the honor of being members of the church of God, could, and did learn moral right from the law, and consequently, were able to sin without law, and for their crimes were culpable before Heaven. Many of them, as Cornelius, from their intimacy with the law of Moses, showed the work of the law written on their hearts; they had learned it, and we repeat, that although excluded from Jewish privileges they were by virtue of their borrowed light, a law unto themselves. Many out of the Kingdom enjoy much of its light, are therefore a law unto themselves, and by it are condemned already. The Apostles…

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“Fulfilled the law” by showing that it was fulfilled before it “was taken out of the way” by the Messiah. Abraham was not justified by the law, he died before it was given, but he was justified in the obedience to certain requirements connected with promises which he believed with all his heart. The works by which the disciples were justified, of whom James spoke, constitute the obedience of their faith, and had no reference to the customs of Moses. It is now the work of God, in which we are justified—approved by God and all good men—to believe on his son (John 6:29), and walk in all the commandments blamelessly. The obedience of the Gospel is the work of faith, that purifies the heart, and saves the soul, but the law of Moses was not of faith. Hence the difference between the law and the Gospel. There seems to us to be no contradiction.

T. F.

PRESIDENT CAMPBELL’S NOTICE OF THE SENIOR EDITOR OF THE GOSPEL ADVOCATE, IN THE MAY NO. OF THE HARBINGER FOR 1858.

Brother Campbell’s course towards us is more than a matter of regret. We are assured it is a subject of bitter lamentation with many brethren. We had hoped from our pleasant interview in Nashville, that after returning home, we might escape censure, but the influences which for some time exerted their power over him, seem to have lost not their force. The plain truth of the whole matter is, that if such men as Dr. Robert Richardson can exercise any influence over our highly respected and laborious Bro. A. Campbell, we can see no ground to hope for peace.

But we especially call attention to an article on the 29th page of the May HARBINGER, under the caption of “A Correction.” There is no adequate cause for it, and we are sorry to see it. The following are the facts:

  1. Bro. Campbell in speaking of us had intimated that perhaps, the controversy between Dr. R. and ourselves was in reference to “spirit alone and word alone.”
  2. Dr. R. called his attention to a statement of his, in which he said that, “All efforts to condense the spirit into word, or evaporate word into spirit, are alike adverse to true religion.”
  3. Bro. C. approves of this view (so do we), and says, “I know not how the misstatement occurred, unless that writing the article away from home I had not an opportunity of examining Bro. R’s essays.”

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Probably, before my mind some of those misquotations and misrepresentations of which he has complained, etc., which we have regretted to see in some of our western periodicals. It will be remembered that Bro. Campbell in the first sentence of his article refers to the “Editor” of the Gospel Advocate, and consequently, we are compelled to meet the charges, first made by Dr. R. and now repealed by Bro. C., of “misquotations and misrepresentations,” but in our reply we have but few remarks to offer.

  1. We regard it as most unfortunate in Bro. Campbell, in his old age, to begin to admit upon partial representations that he has made a “misstatement.” We never fully charged the doctrine of “spirit alone” upon Dr. R., and we are free to admit that frequently his teaching upon this point is what we most heartily believe. The contradictions, however, are so glaring that we expressed doubt last year, if Professor R. really believes anything about the spirit. Professor R. in the quotation says, “The word and the spirit should not be separated.” This is what the brethren have long taught, but the picture has another side, which was turned from Bro. Campbell when he most unnecessarily admitted that he had made a “misstatement.” Let us examine the matter. In the September Harbinger, 1856, Dr. Richardson wrote, “The veil of the outward appearance (What is this but the word which writers of this school call the ‘Husk.’ T. F.) must be lifted from the face of divine revelation, before its beauty can be disclosed.” “It was for want of this inward preparation that the disciples in the beginning, failed to comprehend the instruction of our Lord.” “The understanding never can reach or rise to that substantive and spiritual reality, which must ever be, from its very nature, beyond and above the outward forms.” “All attempts to reduce spiritual truths to the forms of the understanding must be futile, and derogatory to that divine work, which addresses itself to our higher spiritual nature, to our self-consciousness, as the only legitimate object and auditor of its communications.”

Dr. R. charges me a serious offense, that “Bro. Fanning maintains that man is incapable of deriving knowledge from his inward spiritual nature.” (See H. for May, 1853.) This is equivalent to saying that we attain to spiritual knowledge without the word of God, by an “inward spiritual nature.” Again, he charges that our teaching leads to the conclusion that we are “dependent upon revelation, that is upon records, upon divine communications, addressed to the bodily senses, which are in this system regarded as…”

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the only answers to the soul.”
Of course Dr. R. takes the position that we are not “dependent upon revelation” for light divine. Yet Brother Campbell endorses Prof. R’s teaching. Will not our venerable Bro. see the contradictions?

Another charge which Prof. R. made is the high offense, “To believe upon the testimony of the Apostles and Prophets that Jesus lived and died, and rose again as recorded, is to be at once in possession of the Christian faith.”

We forbear. We do not think this is the teaching of Prest. Campbell and we are sure it is not the doctrine of any one with whom we are disposed to fraternize as a Christian.

  1. We regard it as unnecessary, unkind, and as giving evidence of the existence of a disposition to defend the guilty and condemn the innocent, for Bro. Campbell to account for what he calls his “misstatement,” by charging upon us “misquotations and misrepresentations” which he had seen in some of our Western periodicals.

It is not pleasant to be accused by so great a man as Brother A. Campbell, but we are conscious that he is mistaken, and we hope he will live to admit the error. In this confidence alone we write, and our purpose is to use our best endeavors to convince Bro. Campbell that his attacks on us will contribute not to the glory of God, to the advancement of His blessed cause on earth, or to the splendor of his own well-earned reputation. If Bro. Campbell, however, has concluded to defend Dr. R and his teachings, good men and the cause of Christ must suffer.

We threaten not, and predict nothing regarding the future, but we pray to find a speedy terminus to this unnatural controversy.
T. E.

THE IMMORALITY OF AGRICULTURAL FAIRS CONSIDERED

Although Agricultural Fairs have become so general in the United States, and members of all the churches are more or less connected with them, there are persons who complain that their tendency is detrimental to religion, and we feel, therefore, that it is a duty especially devolving upon us to briefly call attention to their moral bearing. Our purpose is not to enter into labored arguments, but to give the result of our conclusions, drawn mainly from our own experience and observation.

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In the first place, we deny unqualifiedly that there is anything legitimately belonging to such fairs, sinful in itself. In the second place, we give it as our candid judgment that it is well pleasing to God and good men for farmers, gardeners, and mechanics, with their sons, daughters, and servants, to encourage each other by comparing their poultry and rigs, lambs and kids, cattle and horses, and the work of their hands, with the view of giving and receiving information regarding the best modes of labor, best domestic creatures, and to confer appropriate remmila for merit.

We believe it is morally correct to test the value of all machines and animals in every way possible, to ascertain their appropriate uses and excellences.

We are satisfied in the third place, that there is not only much in Agricultural fairs to break down political and religious prejudices, but also to encourage the youth of the country as well as the aged, in the pursuits of industry designed by the Almighty to civilize the human family, and in the adoption of such moral principles as will best enable them to fill their respective stations in life in a virtuous, useful, and honorable manner.

In the twenty years that we have taken a prominent part in the Agricultural movement of the country, we are free to say that we have come in contact with fewer mean spirits in our industrial associations than in any other sphere in which we have acted, and we anticipate not on these shores of mortality, the pleasure of associating with more honorable, high-toned, and noble-minded gentlemen. The conductors of fairs are generally the very best citizens of the country.

With these convictions and feelings, we can advise our countrymen to neglect, by no means, Agricultural fairs. Yet, we are disposed, as we enter the afternoon of life, to change practically our position regarding these fairs and the pursuits connected with them.

Men, from wicked intent, having taken advantage of our love of stock, and stock men, to speak reproachfully of us. The most scandalous insinuations indeed have been actively circulated by even a sage Professor in one of our colleges, and the unrebuked insolence in high places, has emboldened others, too groveling to see anything good in men not of their type, and too indolent to own what excites their envy and hatred in the possession of others to take advantage of our position to circulate statements injurious to us, most hurtful to the cause of Christ and incalculably disgraceful to themselves.

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While, therefore, we admit nothing necessarily sinful in fairs, and can say much to encourage them, and while we believe they have been, and will be of great service to the country, we see, as we think, adequate reasons for giving them less of our attention in the future. The minister of truth is possibly in best condition to serve others, the less time he gives to worldly associations.

We may, or may not incidentally, attend Agricultural fairs, and our property may, or may not be exhibited, but with the sole view of not giving even the slightest occasion for persons disposed to vent their bitter passions on our account, and to prevent the least possible consumption of our time in labor which may be quite as well executed by others, who cannot perform certain service required of us, we have concluded to resign from this day, as we suppose, henceforward and forever, all our honorable offices in Agricultural associations. We desire not to boast, but to intimate that from some cause, we enjoy the confidence of our fellow-citizens without, for which we thank God. We consider it not improper to say that, in addition to our position amongst the higher officers in the Davidson Agricultural Society, we have the honor of representing our county in the State Agricultural Bureau, and the State of Tennessee as her Vice President, in the United States Agricultural Society. But we regard it as no sacrifice to give them into the hands of others, who may do them greater honor, and especially, when we reflect that perhaps the step may have the tendency to silence idle talkers—possibly to save us from an overburden of worldly responsibilities, and above all, it may in the good providence of God, enable us to labor with more efficiency in the cause of Christ.

T. F.

PEACE RESTORED—PUBLIC AND SERIOUS OFFENCES CANNOT BE SETTLED PRIVATELY.

It is known to many that there has not for several years been a pleasant state of feeling between Bro. S. E. Jones and the congregation at Franklin College, of which he is a member; and it is also extensively known, that on the 6th of January, 1853, charges of a serious character were made against him in the church. Whereupon the undersigned were requested by Bro. Jones and others involved, to examine into the difficulties and report. In this service we have acted as promptly as circumstances would allow; and inasmuch as the unfortunate matters in some shape, are so widely known, it is considered due to all concerned, and especially to

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The cause of Christ, that at least the results of the investigation should be given to the brethren. The first charge had reference to Brother Jones’ course towards the congregation; and the second, to his treatment of certain brethren of the church.

After the calmest and most patient examination on the 12th of May, we submitted the following:

  1. We are well satisfied from some cause that Bro. S. E. Jones, has not for several years been unkindly disposed towards the congregation.
    He has often spoken in such a manner as to be very offensive to many of the members, and has done much to destroy the enjoyment of the church.
  2. We are satisfied that Bro. Jones towards many members of the congregation, has been actuated by an improper spirit; and has talked, and acted in such a manner as to produce the most prejudicial and injurious impressions.
  3. For all of which full and satisfactory acknowledgements and confessions are due from Bro. Jones both to the congregation and to Bro. T. Fanning, as the member particularly injured by his course.
    To this report we are happy to state that Bro. Jones made the following prompt response:
  4. He said, “I am very free to acknowledge that I have not treated the church as I ought to have done on several occasions, in that I have not been as reserved in my remarks as I should have been; and under improper impulses I have spoken unkindly in the congregation. For which I most sorely repent, and God helping me, the times past shall suffice, and I am determined never to do so again.”
  5. “As to Bro. Fanning, for myself I must say, that I have acted in a way towards him, and spoken to others in a manner, unbecoming and unkind, and in a manner to his injury; for which I am truly sorry, and most heartily regret the same.”
    S. E. Jones.

In an interview of Brethren Jones and Fanning with the committee, May the 20th, they thought proper to adopt the following course:

“The undersigned fully acquiesce in the judgment of our brethren, as set forth in their report, and we desire all whom it may concern to regard our approval as a final settlement of all our personal difficulties.”
S. E. Jones, T. Fanning.

On Friday evening, May the 21st, 1858, the final report was submitted.

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mitted to the congregation. Bro. Jones made the most satisfactory statements before the brethren, and after various kind and conciliatory remarks by himself, Bro. Fanning, and others, in which all expressed themselves perfectly satisfied the beloved disciples joined in a song of praise, extended to each other the hand of peace and congratulation on the triumphs of the Gospel in the hearts and lives of believers, and separated with a determination to follow, if possible, peace with all men.

Justice to the cause, and the parties concerned, would not allow us to submit a more condensed report.

E. Charlton, W. Lipscomb.

A THOUGHT

God, for man’s redemption and glorification, presented to him a single, plain proposition, based upon a simple fact for his belief. Men, to transfer the honor from God to themselves, have devised and constructed, instead pompous and senseless systems to bewilder the people and blind their eyes to Truth. On the one hand stands the simple proposition “Jesus is the Christ,” attested by Heaven’s own wonderful miracles. On the other are presented systems of American theology as diverse, contradictory, and antagonistic as man in his march and reckless strife for his own ambitious ends would have them. Heaven presents a proposition upon which all men who trust in God and his Son must be united. Humanity presents a maze of distraction, diversion, and confusion, from which no man unassisted by might greater than his own can extricate himself. Which is worthy of the respect of man?

TO CORRESPONDENTS

Many thanks are due to our kind brothers and sisters who have spoken so favorably of our Editorial labors. We are anxious to please, if we can do so by pleading for what we regard the truth, as it was given by the spirit. Those brethren who have expressed so much regret at the existence of the controversy with Dr. Richardson, and more especially with Bro. Campbell, we assure do not, and cannot possibly, feel so much regret as ourselves; but we have not been satisfied we were at liberty to act differently.

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There is real cause of difference as to matter and spirit with Prof. R., but the discussion with Bro. Campbell is a matter of policy and personal feeling on his part. Still, we allow not ourselves to conclude that the results will ultimately be detrimental to the cause of religion. While we have not sought martyrdom as has been intimated, we are conscious we have been injured so far as Franklin College, and our means of educating the youth of our country are concerned; but time, we trust will correct false impressions. The Lord only knows what will be the end of a strife which we consider has been forced upon us, and which we daily pray to our Father in Heaven to bring to a termination.
T.F.

SCHOOLS AND EDUCATION

Our first obligation in life is to provide for the temporal wants of ourselves and those dependent upon us; our second is to become wise, and aid others in becoming wise in all that is useful; and our third and highest obligation consists in our spiritual relations. Education, it may be affirmed, is the prime object of life, and schools are the agents through the influence of which we become qualified for either a good or evil course of life. There is no subject, however, regarding which there seem to be more glaring and shallow mistakes than schools.

Every association of life is a school; and every object with which we come in contact impresses us either advantageously or injuriously. The being far removed from human associates, though he may gaze with astonishment at the big river, the cloud-capped mountain, and the awful heaven above, with all influences earthly, he is still educated as the brute, and is in truth, only an animal man. He sees not “through nature up to nature’s God,” as poets wildly sing; but is to all intents and purposes but a natural man. His type is, to be sure, the best, but the influences are too groveling to allow him to penetrate to the Invisible.

There is a river so deep, wide and dark between this world and the next that nothing short of light divine can enable us to enjoy even the faintest glimpses of objects beyond it. We repeat that every human association is a school. An inspired Apostle laid down the rule that “evil communications corrupt good manners,” and to our thinking this seems invariably true. Children brought up as the associates of the degraded and vicious cannot be good or happy.

Hence it is of the first importance to direct attention to a class of primary schools, calculated, first, to protect the young from evil and…

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Secondly, to direct their innocent feet in the way everlasting. We will proceed in order—

INFANT SCHOOLS

  1. Into this school we are ushered without our knowledge or consent; but we enter perfectly innocent. This is to say, we inherit no stain from our parents, or even from Adam, to call down the frowns of Heaven upon us. We came into this world neither wicked nor righteous; but capable of both to a high degree. So was our mother Eve when first placed in the garden with her confiding and yielding husband. Ability for good, or for evil, is neither. But like the blank sheet of paper, the heart of the innocent babe is susceptible of Heavenly influences from the moment it opens its eyes upon the world, or of the blots so foul as to obscure even its native innocence, in a very short space. If these things are admitted as correct, we may venture to speak more plainly regarding infant teachers and infant schools. No unrefined or wicked person should be trusted as the nurse of the child. God designed the mother as the most suitable person for giving the first lessons. It should neither hear nor see anything of a vicious character.
  2. The second stage is what might, from the general negligence that prevails, be denominated the idle age of children. It usually occupies the years from the cradle to the age of 12 or 14. It is the space when parents drive away their children to get rid of their noise, and they run wild in the street, along the roadside, in the poultry yard, or in the nearest neighbor’s orchard. The lessons, the teachers, and the nature of education are suggested by the circumstances. This department of Satan’s Grand University seldom fails to settle these matters in the paths he would have them walk. We think it rarely the case that if children are permitted to follow their own impulses till they are twelve years of age, that they can ever be brought under government. Are we asked for a remedy? We will most cheerfully offer one. Let parents when their children are ready to leave the nursery, remove them to spacious apartments—to the observing, laboring, and health saloon. Without a figure, let children be trained up to responsibility, and let them never pass the bounds of authority; teach them to hear and obey; lead them to labor with their own tiny hands, to work for their bread, and they will love it, and be happy. God ordained that the first industrious stage of human existence should con—

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Introduction

  • The school for teaching submission to superiors, and particularly to the Deity. This may emphatically be called the “transition state.” Children from three to fourteen usually fall into the habits of the lower animals, or assimilate themselves to God.

Key Points

  1. Influence of Education
  • We desire to state a single fact, which for years past has exerted a powerful influence upon our own mind, and the subject of education.
  • It is rarely, if ever the case, that we have succeeded with one who has grown up as the wild weed, without restraint or direction, and we cannot call to mind a single youth brought up to habits of close industry who has disappointed our expectations in his literary course.
  • This is the main course of the success of the people we facetiously call Yankees, above all other people in the world. They are brought up to work for their living; and the word failure is not in their vocabulary.
  1. The Third Period of Youth
  • This occupies the space in which youths either turn their thoughts up to God; begin to think seriously of their responsibilities to parents, teachers, and the world, or give themselves over to fleshy indulgences, in the use of stimulating food, tobacco, whiskey, etc.
  • It is a period remembered by old persons with deep interest. From 14 to 21, ninety-nine hundredths of the young either become insensibly wedded to virtue, form habits of thought, application, and energy, or succumb to their own appetites.
  • We consider it entirely unsafe to trust them through this tedious and dangerous period without physical as well as mental labor.
  • One third of our time given to rest, another to labor, and the balance to intellectual and moral improvement, could not fail to make us healthy, wealthy, wise, and good.
  1. Purpose of Remarks
  • Our purpose in penning these remarks was, when we began, to call attention to the institutions we call schools and colleges among us.
  • While we are free to admit there is much more education out of the schools, good and bad, than in them, their importance should not be doubted.
  • We have spent most of our life either in the school room, or in some way connected with schools, and we see not at present how we can change our calling.
  • As we advance in years we ardently desire to advance in usefulness, and therefore, we think it not amiss to respectfully intimate our views touching the future.
  • Our past experience proves to us that school failures depend very…

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mueh upon the course of school conductor;:.
We do not speak of large or small schools exclusively. The small school may be much more successful in making scholars and good men than the large one. Schools and colleges without government become exceedingly corrupt; while it is possible to have everything in order, and perfect success in every department. We think our mind is fully made up, should our life be spared a few years, to place Franklin College in her proper light before the public.

Why can not all vicious habits, such as profanity, idleness, the use of tobacco and stimulating drink, be banished from schools? These are the bane of most colleges in the bounds of our knowledge. If once removed, application and happiness would be the natural result, morality and religion would be loved. No institution conducted thus, could make room for the applicants. We hope to speak again on this subject.
T. P.

RE-IMMERSION

Lawrence County, May 18th, 1858.
Brethren Lurscool: Please answer the following queries for the satisfaction of us weak brethren.

  1. When an individual is baptized by a baptist, in the baptist faith, in the full sense of the term, is that individual thereby baptized into Christ (the body of Christ, the church)?
  2. If he is, what body is he in when the brethren receives him from the baptists?
  3. If he is not in the body of Christ when a baptist does, our receiving him into fellowship baptizes him into Christ?
  4. If it does, is there not more than one way of getting into Christ?
  5. If there is more than one way, then how many ways are there?

I hope you are able to answer the above queries Scripturally, and by so doing you will greatly strengthen the faith of many.
Yours truly, in hope of immortality,
W. A. FLOYD.

Reply: No service is acceptable to Heaven which is not performed with full understanding of its purposes. No individual who goes through the form of immersion without understanding its meaning is in the least profited thereby. While we are disposed to think that many who are under the various systems taught in our land are…

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better than the systems themselves, and many are frequently immersed under them who do believe that immersion is for the remission of sins; yet the authority of the Scriptures is for re-immersion where the intention of act was not clearly understood. It is for each individual to determine for him or herself whether the performance was in obedience to the word of God, or according to the theory of some human party.
W. L.

Popular Springs, Pontotoc Co., Miss., May 5, 1858.

PRESIDENT T. FANNING,

Dear Brother:—I stated to a friend the other day that the case of Uzzah should teach us the importance of obeying the Lord. I said he (Uzzah) was killed for touching the ark after, when the Lord commanded him not to do so. My friend said it was not so; that I was mistaken. Since then I have been making some examinations, and I cannot satisfy myself. If I am in error your preachers are to blame, as I hear them refer to this case to teach the importance of obeying the Lord.

I wait to hear from you. Was Uzzah a Kohathite? If so, point me out the chapter and verse. If I am wrong I want to get right.

I am, Dear Brother, yours,
In hope of eternal life,
R. T. JONES.

REPLY:—We conclude that Uzzah was a Kohathite from the fact that others were not permitted to carry the ark (Num. 4 chap.) and it will be remembered that David authorized this service. (2 Samuel 6, 1-3)

These were the particulars in which the people disobeyed the Lord in this matter:

  1. The Kohathites were commanded to “bear the ark,” and in this instance they put it on a cart drawn by oxen.
  2. They were required to “cover the ark with the vail” (Num. 4, 5); and the children of Israel were hauling it exposed.
  3. The Kohathites, as we have shown, were not only to bear it veiled by the priests, but were forbidden to “touch it lest they die.” (Num. 4, 15)

“And when they came to Nachon’s threshing floor, Uzzah put forth his hand to the ark of God, and took hold of it, for the oxen shook it; and God smote him there for his error, and there…”

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“He died by the ark of God.” (2 Samuel 6, 6; 7.) We do not see any room to misunderstand the sin of Uzzah.
T. F.

Sun Flower Co., Miss., May 4, 1858.
Editors of the Gospel Advocate,

Dear Brethren:—I desire to occupy an unobtrusive corner of your paper, to apologize to the brethren, and before the public, for having lived an unchristian life for several years, and to announce my determination to do better in the future. Public wrongs demand public acknowledgments, not less than positive reformation in Him who would expect forgiveness either from the church or the world. I am not ashamed, the one and essay the other.

Intrinsically, every man stands or falls to his own master, that is, his conscience and the Supreme Being, are the great umpires before whom he has to appear with his cause and in whose decisions he is bound to acquiesce. But as no man is independent—as all stand related to others in social life, every one must respect the tastes and opinions of others, and refer to the great moral law of his being. Hoping you all success in your paper, and all good enterprises. I am, respectfully yours,
JAMES H. CURTIS.

We rejoice to hear from Bro. Curtis, even in his humiliation. Few men are better qualified to do good than he.
T. F.

SUCCESS OF THE GOSPEL

A good Sister writes us from Corinth, Miss., April 20th:
“Brother Holmes is holding a meeting here which is attended by all classes. The most intense interest prevails. So far there have been two accessions.”

Bro. Leroy Sutton, of Trenton, Ga., encourages us to contend earnestly for the Bible, and the Bible alone, for our faith and practice, in opposition to all human philosophies, and everything that exalteth itself above the Truth.

Bro. M. Love, from Athens, Tenn., April 28th:
“Brethren:—When I wrote you last I was on a tour in Ga. We had some very interesting meetings, the result of which was twenty-one additions at different points, among them a Methodist preacher of talent. On last Lord’s day I buried him with our divine head in…

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Baptism

Bro. Allison was with me at some of the points. I find him zealous for the Truth.

Bro. A. Flower, of Albion, Ill., writes May 8th:

“I am at this time engaged in a protracted meeting, which has lasted fourteen days and has so far resulted in thirty-one additions; twenty-seven by baptism, and two reclaimers. The people have almost suspended their labors for two weeks, and the interest and deep concern of soul seems still to increase. Continue your labors of love and truth despite the unfair spirit of the age, and some of our own brotherhood.
In truth and love,
ALFRED FLOWER.

WORDS OF ENCOURAGEMENT

Edwards Co., Ill.

Brother Fanning:

“I am prepared to say that we who read the Gospel Advocate in this part of Illinois are greatly rejoiced to see the firm stand you have taken in favor of Bible truth, against vain philosophy. We are much pleased with your effort to maintain the authority of the church in all missionary operations. Dear Bro., may the Lord preserve you from every hurtful snare, and uphold you in all that is good and great.
In hope, your Brother,
A. WALKER.

We rejoice to be assured by the above letters, from Brethren Flower and Walker, that there are still noble hearts in the good State of Illinois, who love the old Gospel and dare to speak for its authority, despite the strong efforts that are there being made to supplant the Truth by a progressive religion.
W. L.

Bro. Howard Major renews his subscription to the Gospel Advocate for two years, and writes:

“Bro. Fanning, I am always pleased with the spirit and teaching of the Gospel Advocate on the subject of the church order and authority and am satisfied it is according to the Book. I believe you are right, and you being on the Lord’s side I shall not cease to pray God to give you strength, that you may call no man or set of men, master on earth.”

NEWS FROM ARKANSAS

Mt. Ida, Ark., May 12th, 1858.

Dear Bros. Fanning & Lincom:

“I am at this place with my family, on our way to our destination in the balmy South, to occupy a…”

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New field for the gratification of many brethren and friends, having bid adieu on the 26th of last month to the brethren and friends of Washington county, our former field where I have labored for near three years, forming many acquaintances and strong ties that were hard to dissolve.

O ’tis hard to part with long tried and faithful friends; but those ties are made to be broken, but the seasons of pleasure enjoyed with the brethren and sisters of Washington county will never be forgotten by me. There are brethren there tried and faithful we left behind.

Our beloved brothers, Graham, Trott, Jackson, and Marshall; brethren that are able to successfully present the Truth to the acceptance of their fellow men. May the Lord bless them in their labor of love. The cause is onward in that region.

We held a meeting on the West Fork on White River, embracing the third Lord’s day in April, at which two young ladies obeyed the Lord. Tuesday near Fayetteville at a private house two others made the good confession fourth Lord’s day and Saturday before of the same month.

We hold our last meeting with the beloved brethren in Washington county, at Middle Fork Union, at which there were five immersed, and one united with us from the Baptists. During our stay at this place we preached two or three times, and one young lady confessed and obeyed the Lord. The prospect is good at this place for much to be done for our Master’s cause. May the Lord prosper his work everywhere in Christ.

J. S. ROBERTSON.

MILLYLIL: Rusk City, May 10th, 1858.

Dear Bros. Fanning & Lincohn:

As the Gospel Advocate is pretty extensively read in this vicinity, I wish to say that there are some of the prominent members who are esteemed as good brethren, and one a prominent proclaimer of the Gospel of Jesus Christ, who deny the foreknowledge of God. They speak of Jesus knowing things as they came to pass only. If you think a notice of this would be of service many of the brethren would be glad to hear from you on that subject.

The love I entertain for the good of my Master is my only apology for my speaking thus. The church at this place meets for celebrating the death and sufferings of our Savior on each Lord’s day. When I came here, two years last winter, we numbered twelve, but we now have increased to thirty-six. May the Lord preserve us all.

Yours, in hope,
SAMUEL HENDERSON.

THE GOSPEL ADVOCATE

RESPECTFUL SUGGESTIONS

The knowledge of future events in the Scriptures is called foreknowledge (Acts 2:2; 3); yet all things to God are present. Many idle theories have sprung from an imaginary foreknowledge of Deity. If the brethren can satisfy themselves with the style of the New Testament, we will all be of one mind. Beyond this, all is conjecture.
T. F.

Correspondence

Brother M. S. Bell writes from War Eagle, Arkansas:

“We had three accessions to our little band during the past year, and are now eight in number. It has been twelve years since I came out from the world and took my stand on the Bible. I have met with much opposition, but I am still for the truth, and for Christ and His church, and am convinced that in His church alone can we render service to God.”

Bro. W. C. Huffman reports favorably of the disciples in Hartsville, Tennessee.

ENCOURAGEMENT FROM THE NORTH

Bro. Calder Williams, of Illinois, writing from Green Co., Wisconsin, May 3, 1858, reports only twenty congregations in that State and some 180, with four colleges, in his own State. He represents prospects as flattering, and we hope that we fully appreciate all his good wishes concerning us.

FRANKLIN COLLEGE

We will close the session for 1857-8, June the 16th, and arrangements have been perfected for opening the next session under the most favorable auspices on Monday, September the 6th, 1858. Catalogues will be forwarded upon application.
T. FANNING, President.
W. LIPSCOMB, Secretary.

Mrs. C. Fanning’s School for Young Ladies will close the present session on Wednesday, June the 16th, and the session for 1858-9 will be opened on Monday, the 6th of September, 1858.
Mrs. F. has the assistance of the Faculty of Franklin College, and an admirable Professor of Music in Mr. F. Sulzner. On account of several young ladies having completed their course, there will be vacancies for some half a dozen more pupils next session.
T. F.

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