THE GOSPEL ADVOCATE
Editors: T. Fanning, D. Lipscomb
Volume VIII
Nashville, June 5, 1866
Number 23
SKETCHES IN THE LIFE OF ALEXANDER CAMPBELL, NO. 3
The reader will bear in mind that Brother Campbell delivered his first discourse in May, 1811, when a Presbyterian, or in a transition state, towards the Baptists, but was, in his own words, “Dapti:red Into the Christian faith,” June 26, 1812. As intimated, he fraternized with the Baptists for quite a number of years, but while he was amongst them, it could scarcely be said that he was of them. From year to year there were such startling developments made by him, that the Baptists were in constant dread. To be sure, he was scarcely known out of a very small circle, till he was called by the Baptists to meet Mr. John Walker, a Presbyterian, at Mount Pleasant, Ohio, in debate. The parties devoted June 19th and 20th, 1830, to the discussion of:
- The proper subject of Baptism.
- The mode of Baptism.
This was a much more prominent introduction to the public than had hitherto been witnessed. Mr. Walker was regarded, before the debate, as a giant, and many of Alexander Campbell’s friends considered it quite a doubtful undertaking. The Pedo-Baptists felt most haughty on the occasion, and considered the opponents of their views, as they did all other Baptists, as quite an ignorant and incompetent man. But they were taken quite by surprise when they saw, as they supposed, the unarmed stripling trampling upon the neck of their giant of Gath. They not only lost much of their good temper, but also declared that Mr. Walker was not a fair representative of their cause. The discussion was soon published, and for the first time, in our judgment, since the Apostles, was the subject of Baptism, especially the action, the preparation of the material and the rearing of the Church of Christ at Jerusalem, on the first…
THE GOSPEL ADVOCATE
Pentecost after the crucifixion of the Savior, set forth in their proper light. The specific import of the word baptism was argued with sufficient perspicuity, and the human origin of sprinkling and pouring, as substitutes for the ordinance given by Jesus Christ, was exposed to the gaze of their astonished friends. From that period to the present, the Campbell and Walker debate has furnished more arguments, particularly to the Baptists, upon the subject of the New Testament, the law by Moses, with the house of God regulated by it, and the spiritual temple of Jesus Christ, than, perhaps, any other book. Most of our readers would do well to carefully examine it still.
The fame of Brother Campbell spread over a large extent of country from this debate. This easy triumph over Mr. Walker induced the friends of the Prdo-Baptist Church to encourage a debate with him and Rev. W. L. McCalla. This was held in Washington, Mason County, Ky., from October 20th to 22nd, 1823. The subject was baptism; but it was a very different matter from the debate with Walker, who was taken off his feet at the first movement of A. Campbell, and never recovered. Mr. McCalla was a gentleman of considerable learning and zeal, and therefore, he supported his system with great tenacity. The subject and design of baptism were set forth and examined in a systematic form, and with a critical ability not generally known or appreciated.
It was in this debate that our deceased brother first came squarely out fully up to the New Testament teaching of baptism for remission of sins, or in order to get into Christ. Some sixteen or twenty years anterior to this date, Elder Barton W. Stone, in a great revival in Kentucky, had preached to mourners in the language of Peter on Pentecost, “Repent, and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Spirit;” but he says, “the spirit of the doctrine was never fully learned, until it was received by Brother Alexander Campbell some years afterwards.”
Again, Brother Stone says in his biography, “I saw no distinct feature between the doctrine Brother Campbell preached, and that which I preached for many years; except on baptism for the remission of sins. Even this I had once taught as before stated, but had strangely let it go from my mind till Brother Campbell revived it fresh.”
With Brother Campbell, however, the idea of baptism for the remission of sins, as taught by Peter, or as the act by which penitent believers “put on Christ,” or come into his body, was just of doubtful import. He formed his conclusions from the nature of reflection, after thorough examination, and after he saw that it was the way marked out by the Holy Spirit for “deliverance from the power of darkness and translation into the kingdom of God’s dear Son,” he never wavered, and therefore, he never had a single moment doubting the accuracy of his conclusions. Indeed, to the end of his eventful life, he could find in the New Testament…
THE GOSPEL ADVOCATE
355
mcut, no ollwr appointment t’or entering into the fold of the Savior. No marvel that Barton W. Stone, who had grasped most of the teaching long before he knew that A. Campbell lived, was disposed to pay him such marked deference. He was a good and great man, and disposed to do Brother Campbell full justice, but was, by far, too modest to assume any position to which he was not justly entitled. From the moment the idea of re-baptism in Baptism was proclaimed in the McCalla debate in October, 1823, an inveterate war sprang up in the Baptist Association of which Brother Campbell was a member, and, indeed, it prevailed generally throughout the Baptist churches in Kentucky, Ohio, parts of Pennsylvania, and other sections of country, till a perfect separation was effected between Brother Campbell and the Baptists who preferred the authority of the denomination.
After the publication of the McCalla debate, he traveled and preached much more extensively than he had previously done. His writings were eagerly sought, and many of the best intellects of the century were charmed with his rare powers. It was in August, 1823, that he commenced the publication of the Christian Baptist, which contained the literary pieces of his life. That he published in monthly numbers till 1830, when he began the publication of the Millennial Harbinger, which he superintended till a short time before his death. In the Christian Baptist he fully discussed the authority of human creeds, sectarian organizations, the unity of the body of Christ, and the ancient order of things, and clearly demonstrated to thousands that radical reformation in heart and life was indispensable in order to appreciate the spiritual character of the Christian religion. The result was a general movement, especially amongst the Baptists, from the thralldom of sectarianism, towards an organization approaching more nearly the apostolic model. By the year 1837, churches were founded in Pennsylvania, Ohio, Kentucky, Virginia, and Tennessee, and perhaps in other States, without party names or creeds, meeting on the Lord’s day, to keep the ordinances of the Lord’s house.
It was during the year 1838, he paid his first visit to Nashville, and from that date many churches in Tennessee, and farther South, have ardently labored to imitate the example of the ancient Christians in all things. His success in calling attention to the Holy Scriptures as the only proper authority in religion, was really wonderful. Throughout the year 1839, he had most signal success in setting forth the order of worship as taught in the New Testament. In the month of April, 1842, he and Robert Owen, of Scotland, held, in the city of Cincinnati, Ohio, their great debate on “The Social System, and all other systems of ancient and modern times.”
We doubt if there is a work upon the necessity of a revelation from God for man’s government, of ancient or modern times, of higher merit.
THE GOSPEL ADVOCATE
Than this debate. The whole matter in dispute is easily stated. Mr. Owen, the champion of infidelity, maintained that man is governed by what he denominated “The Fundamental Laws of Human Nature.” If we mistake not, he professed to have found in humanity twelve of these fundamental laws. It was but a revival of the old doctrine of the fates, and it is identified with the modern doctrines of philosophy, so-called, which presumes that all moral light is but the out-growth of human nature.
On the contrary, it was the labor of Alexander Campbell to show that “It is not in man that walketh to direct his steps,” and without miraculous light—special revelations from the God who made man and knows all that is within him—he would have remained profoundly ignorant of his origin, the obligations that rest upon him towards his Father and of his fellows of earth, and also of his final destiny. How will he accomplish this great work? Generations yet unborn may rise up to pronounce him blessed. We wish to use no flattering words, but such a production as this debate, we have not seen, and expect not to see its like in our day. We consider it by far the best vindication of revelation before the public. Throughout, the work evinces the earnest devotion of Brother Campbell to God and to the word of his grace, as the only light on earth by which we can direct our steps with any degree of safety or assurance of hope. If no other book could be found, of which he was the chief author, this is more than sufficient to immortalize him.
In December, 1830, Brother Campbell visited Nashville again, and it was his habit, he invited enquirers after truth to propound difficulties, or if they saw proper, to oppose his teaching. Obediah Jennings, D. D., Pastor of the Presbyterian Church in Nashville, an old lawyer, and in our judgment the bitterest and most unscrupulous sophist we have known, assailed him, not as a responsible debater, but as a most bitter slanderer, and after his death, his friends published a book against our brother and his teaching, which, for unkindness, grossness of insult, and severity of diction, we do not suppose has an equal.
We not long since read the tirade of an alfoit Kentucky politician against a Tennessee politician, in which the former seemed to combine all the curses he could find in Webster; but really his effort was light, puerile and laughable, by the side of the production of Obediah Jennings against Alexander Campbell. But singular as it may appear, the mild, fair, manly Christian conduct of Brother Campbell, throughout the whole merciless proceeding, satisfied all that were capable of examining the subject, that he desired no temporary triumph, and would not sacrifice, in the least, the dignity of the Christian gentleman to gain the momentary applause of a multitude.
For thirty years or more, we have occasionally observed notices of this reconciliation, not discussion, between Doctor Jennings and Brother Campbell, to prove a great triumph over the man who we confidently think never met his equal. We have frequently looked over the very flagrant…
THE GOSPEL ADVOCATE
357
Abuse put forth by Dr. Jennings against our brother, and really, it has ever seemed to us, that the coarseness of the attacks, and the unqualified denunciations were not at all calculated to impress thoughtful people with the idea of any great worth in the systems which require such weapons in their defense.
During the years 1831 and 1832, matters began to assume much more imposing proportions. Not only had the fame of Alexander Campbell spread far and wide, but multiplied thousands had abandoned all sects in religion, and had taken their position with him, upon the broad platform of the Apostles and Prophets, Jesus Christ himself being the chief corner-stone.
In this connection it is proper to state that Barton W. Stone, from the year 1804, had been successfully making his way from Babylon to Jerusalem. In better style he had abandoned all parties in religion, and ardently labored for nearly thirty years to unite all Christians whom he could influence upon the authority of the word of God. His door neighbor, Elder J. T. Johnson, who had been traveling from Babylon with Brother A. Campbell, could see no good reason why the tens of thousands cooperating both with Bros. Campbell and Stone, should not be one people. Hearken, all you advocates of union, from Old Virginia to the ends of the earth, to the example of D. W. Stone and J. T. Johnson. They satisfied themselves that those who stood with D. W. Stone, as well as those who were with A. Campbell, believed equally through the word as the Apostles, and to consummate a formulation, these venerable men determined to unite their energies to advance the work of the Lord.
The first thing they did was to jointly send forth the Christian Messenger. We distinctly remember the results. No one, so far as we learned, persuaded my neighbor to form a union; very far from it. But J. T. Johnson and Barton W. Stone proclaimed to the world that they stood upon the same rock, and had no right to differ. The result was a spontaneous uprising of the servants of the Lord Jesus Christ as one man in defense of the truth. They were no longer Presbyterians, Baptists, Unitarians or Schismatics, but all who believed were of one heart, and they walked together as the children of God and members of the one Heavenly family.
It may not be amiss in these imperfect sketches, to notice briefly the characteristic labor, both of B. W. Stone and Thomas Campbell, in conjunction with Alexander Campbell, in shaping what is frequently termed “This Restoration.” From the thought that the style smacks of party, we dislike it; but a great work has been accomplished on earth. Hundreds of thousands have been turned from the darkness of sectarianism and the deep corruption of sin, to the light of the blessed Gospel, and we would rejoice to see the chief agents in this marvelous work take their proper place in history. Though dead, they will long continue to speak on earth.
T. F.
THE GOSPEL ADVOCATE
SPIRIT AND WILL OF GOD
Ashley, Ill, May 4th, 1866.
Brother Fanning:
Many of our friends in this section of country would be much pleased to see a satisfactory answer to the question, Are the Spirit of God, the Word of God, and the Will of God, all one and the same?
Considerable excitement has been produced from the discussion of these matters of late, and many of us would be greatly obliged to you for such an answer as will decide all controversy on the matters involved.
Yours in the Christian hope,
ROBERT L. THOMPSON, E. C. C.
ANSWER:
We are not certain such questions can be answered satisfactorily. Men frequently become so peculiar in their modes of thought and expression that it is difficult to comprehend the matter of their investigations or the processes by which they arrive at their conclusions.
Jesus Christ is called God nine times in the Bible, but should one conclude from this fact that he is the Father of the universe and his own brother, he would make nonsense of the Scriptures. Yet, when we see the Son, we see the Father, for God is manifest in the flesh, shines in the face of Jesus Christ, and it is through him alone we look to God. Hence, John wrote, “In the beginning was the Word, and the Word was with God, and God was the Word.” Our Lord said also to Philip, “He that hath seen me hath seen the Father,” and yet when the creedal makers, from the passage, conclude that the Son of God is nothing beyond the manifestation of the Father, they make a fatal mistake.
Our Lord said to the Jews, “The words that I speak unto you, they are spirit and they are life,” and this declaration is true, in the sense in which the Savior spoke; but literally speaking, the Word and Spirit are not identical. There is among rhetoricians a figure called metaphor, in which words are put for each other, which are not always identical in meaning. This trope is also frequently used when the cause is placed for the effect, and the effect for the cause. For instance, Paul asks, “How shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord.” Literally, the Lord and his Apostles did not preach salvation, but the words that brought salvation.
He that rejects the Word of God, rejects the Spirit of God, and he also rejects the Son and his Father who sent him. Still we are not to infer that the Word of God, the Spirit of God, the Son of God, and the Father of the universe are always identical. The Word of God is as truly the Spirit of God, because the Word is the product of the Spirit, as the Son of God is God, because he proceeded forth from God and came into the world.
When we obey the will of God, we obey the Spirit of God, also the Word, the Son, and our Heavenly Father; but because this unity in work exists, we are not to infer either their personal or substantial identity.
THE GOSPEL ADVOCATE
Page 359
T. F.
T.RIO~ FACTORY, Chattahoochee County, Ga., May 9th, 1866.
Dear Bros. Fanning & Linscomb:
By some unknown means to me, you have found me out and where I live, and that to my great satisfaction, for I have received two numbers of your excellent paper, which almost makes me forget the great troubles through which we have all passed; at least it reminds me of the times I used to see. But, alas, I have not had any religious news for four or five years. I forget exactly when my paper stopped, though you know when the mails stopped.
Oh, how much religious light I have been deprived of. Brethren, religion in the South has been well nigh eclipsed for four or five years. But thanks be to Heaven for the light that now reigns where the darkness was; yet, brethren, there are many dark clouds between the unconverted and the sun of righteousness that must keep them in the gloom of death, until driven away by the glorious Gospel of the blessed Son of God.
Suppose we start in with the last party that has arisen, and look back through all the sectarian parties to their mother, richly clad in her purple and scarlet, with the golden cup in her hand; I say, if we look back through all these parties to her, there is a great deal of fog to be driven away by the Gospel. But who must do it? Who must dissipate this ignorance? Brethren, if we do not do it, it must continue, yea, and grow thicker and darker. Oh, how much satisfaction it is to me to see such care from the noble brethren and their work in the brightest field.
But, alas, I must write some more sad news. I have traveled and preached all the time of the war when all, but not only I, but almost all the country have been stripped and left without anything; yea, brethren, I, with many others, cannot get sufficient amount of food and sustenance, and how much worse I will be put to it before more is made, God only knows.
Brethren, I have no money to send for your paper, and I have mentioned your paper to two or three of the brethren since I received it, and they say it will be impossible for them to get the money to send for it until fall. There is no money in this section, and nothing to sell to bring it till crops are made. Oh, how quick I would send for your paper if I had the means. But, alas, regrets are useless.
Your brother in the Lord,
JOSEPH WHEELER.
THE GOSPEL ADVOCATE
CONGREGATIONAL WORSHIP
There seems to be, with our brethren, a most fatal mistake with reference to the object of the congregational worship on the Lord’s day. There is an idea that seems almost incredible, that meetings of the congregation on Lord’s day are for the purpose of effecting, by personal influence, the world. Hence, unless brethren can get the world to attend their meetings for worship, they become discouraged and give up the weekly assembling of the saints. Hence, too, when a few of the world come, the object of the assembling is perverted by men who have no capacity for such work, delivering lengthy disquisitions on motley points of theology, and corrupting the simplicity of prayer by endeavoring to preach to the world through the form of prayer to God. Now while we would be far from repulsing those of the world who are disposed to listen upon the congregational worship, we doubt exceedingly whether the true objects of Christian worship have ever been promoted by the presence of the world.
The true and proper object of the weekly meeting is, as the family of God, to meet Him in His special and chosen appointments, where He has promised to meet us. Through these appointments prayer, praise, thanksgiving, observance of the memorials of the broken body and shed blood of our Savior, and brotherly love, and devout and prayerful study of His word, together with the observance of the fellowship and the kindly word of encouragement and brotherly love to our brethren and sisters. These objects, then, are solely communion with God our Father, and with our brethren and sisters. Now will these ends be advanced by the presence of strangers? Are we more apt to be earnest, sincere, forgetful of all else in the presence of our Maker, with stranger eyes and ears present, than without them? Are we not somewhat inclined to do what we do with a thought as to how it appears to those hearing and beholding rather than how it appears to God our Father? Does then the presence of strangers not tend to distract our thoughts and interrupt the free current of our religious feelings? We know this is the effect. Again, in these family gatherings of the Lord, the least, humblest members should feel free, and should have the circumstances most favorable to make them to give a full and unrestrained expression to their wants and conditions; in a word, those circumstances should be sought that will promote the freest and fullest expression of interest and sympathy between the different members of the family.
Now, brethren, is the presence of strangers calculated to promote this effect? In your domestic family circles does the presence of the stranger promote the exchange of expressions of love and sympathy? Does it tend to encourage the little, shrinking, timid ones of the household to freedom and confidence of expression and thought? We have always felt sorry for the family circle that never had private, social hours of its own, when the family feeling…
THE GOSPEL ADVOCATE
361
And family affections might find expression and development free from the obtrusive presence of strangers. So we think and feel with reference to the gatherings of our Father’s family. If we could only enter heartily into the spirit of these meetings as our Father intended, we should, realizing that we are brethren and sisters, meet together to cultivate and strengthen the family ties, that we should, in these meetings, draw closer and nearer to God our Father, to our Mother the church, and that the bond of parental affection should be more closely drawn around brethren and sisters. We find, as I am sure, I have never regretted the absence of strangers. We find the primitive Christians met in private rooms, with the doors locked, in upper chambers, and in places of solitude, it is true, for fear of their enemies, in part, and yet, we think, in good degree, to have a bond of communion sacred to themselves. Will the brethren and sisters then learn that the virtue and efficacy of the weekly meeting is in no degree dependent upon the world’s being present, and that the object is to affect and benefit themselves. The unbelievers may be benefited by being present, therefore we would not repulse them; but the true interests of the church in those meetings are never promoted by their presence. Let us learn that the true object is to meet and commune with God and one another, and not with the world. “Where two or three are gathered together in my name, there am I in the midst of them.”
D.L.
MURFREESBORO, May 28th, 1866.
BRETHREN FARRIS & LANGLEY—I commenced a meeting at Union, in this county, on the third Lord’s day, and continued until the following Thursday. Bro. Erwin being present the greater part of the time, had the pleasure of witnessing three persons, and a very considerable interest was manifested by a constantly increasing audience—quite a number of persons seemed almost persuaded to become Christians. My sincere prayer is, that their interest on the subject of their salvation may increase until they shall decide to yield themselves to the Lord. The little band of disciples at that point are encouraged by the interest manifested, and are indulging the hope that a better day for their congregation is not far in the future. May their hope be fully realized.
W. H. GOODLOE.
Bro. Dr. Lindsey, of Cadiz, Ky., under date of May 23d, writes, Bro. Mulkey, commencing meeting with us Tuesday night before the first Lord’s day in May, and continued until last Thursday night, with ten additions. Bro. Silcner commenced on Saturday night and continued until last night, with one addition.
THE GOSPEL ADVOCATE
New Dore, Marshall County, Tenn., May 1st, 1866.
BRETHREN FANNING & LUCAS
We propose offering a short essay on the mission of Jesus Christ into the world. There never was so important a mission as that of Jesus to the world. Such was the spiritual condition of the world at the time of his advent, that none but Jesus could have accomplished what he did. To him, as a spiritual messenger, the Father was well pleased. Angels desired to look into the things which he came to reveal to man. We may truly say that there was no one on earth that the Father thought suitable for this mission, and taking a view of the angelic hosts, it seemed that none of them were so well adapted to this mission to the world. The Apostle Paul expresses this idea, in Heb. 2:9, “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.” The design of God in this mission was, that the world might be saved through Jesus the Christ. John 3:16, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.” And we see also that the Savior was ever ready to do his Father’s will. Heb. 10:7, “Then said he, Lo, I come to do thy will, O God.” And repeatedly in the addresses he made to those who attended his ministrations, he said he came not to do his own will, but the will of God, his Father.
His mission was truly one of mercy and great condescension. He came not for the purpose of entering into hostile combat with his enemies, but he came offering to them pardon for their sins. He came not to accumulate the paltry things of earth, but he left his inexhaustible riches in Heaven, and “for our sakes he became poor that we, through his poverty, might be rich.” He came to conquer the world by the overpowering principle of love, and just as sure as he came he will subdue all things unto himself. Again, in his travels through life, we see him associating with those who needed the consolation he came to give. We see him as the companion of the poor in this world, as the reliever of the oppressed, as the support to the weary saint, as the comforter of those in distress, and we also see him demonstrating his Divinity by numerous miracles performed on the afflicted and distressed of mankind. Jesus the Christ, unlike all other messengers of peace to the world, confirmed his mission by dying on the cross for the salvation of all who would put their trust in him. And further, in attestation that his mission was divine, we behold the bright sun of day refuse his light during the tragical scene, and after his resurrection, “many bodies of the saints arose and were seen of many.”
The Savior’s advent into the world was different from what the Jews expected, although in strict accordance with their own prophecies, and because of his poverty and obscure parentage, they, as a nation, rejected…
THE GOSPEL ADVOCATE
lJim. Jesus the Christ was the greatest of all missionaries. He came with a message for all nations and tribes of mankind, and the chief object of his whole teaching was to eradicate error and establish the truth of his mission for the benefit of all men everywhere on earth. And his missionary work is still going on. When here on earth, he specially qualified certain ones of his disciples for the purpose of proclaiming the glad tidings of the Gospel to every creature. (Matt. xxviii.; Mark xvi.; Luke xxiv.; and John xx.)
By an examination of the 17th chapter of John, we find that the Savior prayed for these particular men, and in the 20th verse he prays “for all them which should believe on him through their word, that they all might be one; that the world might believe that God had sent him into the world.”
Lastly, the mission of Christ commands itself from the plainness of its terms—from the application of its conditions, propositions, and promises to satisfy all the spiritual wants and necessities of man in his present state. Then may we ever appreciate the mission of the Son of God—may we ever act in accordance with its design—may we ever take Jesus as our guide—as our captain in the Christian warfare.
May we, in all our thoughts, words, and deeds, show that we are not of this world, but that we seek a city out of sight—that heaven is our eternal home, and that our treasures are laid up there, that we may enjoy them with God, forever and ever.
C. R. DARNELL.
THE FRENCH VERSION OF THE BIBLE
You are doubtless aware that the three leading religious parties in France, the Catholics, the Jews, and Protestants, by convention lately held, have decided to translate the Holy Scriptures into the French language. This translation is to be free from sectarian bias; it is to be a valuable acquisition to French literature; to be accomplished by the use of the ordinary rules of philology, such as would be employed in the translation of any other book or books of the same type, and when completed is to be regarded as a transmission of the Divine record from Hebrew and Greek into French.
This is a great development in French literature, especially as it has been often said by learned men that there is not a genuine translation of the Holy Scriptures in that language. When this French version is completed, I trust we will be able to get it done into English from the French, as the French is a living language, and no ambiguity need be feared in the use of terms to express the meaning of the original Hebrew and Greek. Is it too much to hope that such a translation may shed much light upon the Sacred Oracles, and open the eyes of the thoughtful and…
THE GOSPEL ADVOCATE
Enlightened everywhere as to the meaning and mode of teaching the Scriptures!
It is most humiliating to attend the ordinary preaching of the present day; to listen to the crude and undigested, not to say foolish, views of the Sacred text; to be bored by harangues about the spirit’s marvelous applications, independent of the word of truth; to be importuned to “get religion,” without being told how to become religious; and finally, to be denounced as worthy of hell and deserving the displeasure of God forever for not becoming Christians, when they are not capable of telling people “what they should do to be saved.”
It is ignorance of the Bible that makes preachers so uninteresting at the present time, and going to church so irksome to their hearers. The Bible, in its purity and simplicity, when presented by one who understands and appreciates its utterances, never fails to interest a sensible man. It is the veil of mystery that hangs over it; it is the idea that it cannot be understood like another book; that a preacher is necessary to a proper interpretation of its hidden treasures of wisdom, that makes the Bible, of all other books, the most uninteresting and valueless to the common reader. A proper translation would do much to correct this evil and show the people that the Bible means what it says, and says what it means, and that it can be understood by the use of the ordinary rules of language, like any other book.
Let us hope that this move for a French version is the dawning of a better day, when the Scriptures will be read to be understood, and be understood to be admired, reverenced, and obeyed. The truth needs but to be understood to be mighty and prevalent.
J. H. CHITTE
Cottonia, Miss., May 12th, 1866.
NOTICE
A very ugly mistake occurred with our printer in putting up the form of our last number, which we did not discover till too late to be remedied. Bro. Kuykendall’s article on spiritual life, commencing on page 145, instead of closing on 3 U, closed on page 3. Bro. Stalnaker’s letter dated Hotsville, commencing on page 341, instead of continuing on page 347, concludes on page 348. The article headed “How do we live,” by a young sister, commencing on page 347, concludes on the preceding page, 346. The article by W. F., on “Jesus, our Great High Priest,” commencing on page 318, concludes on the preceding page, 317. If our readers will observe this, they will find the articles all right. These mistakes mortify us much. Our printer, usually very accurate, made a serious blunder, but we hope to avoid this and other mistakes for the future.
D. L.
THE GOSPEL ADVOCATE
A CONVINCING ARGUMENT
The Western Recorder, of Louisville, Ky., has been very virulent in its opposition to the union of the Disciples of Christ and Baptists in one Scriptural body. It has given the points of difference, and endeavored to show wherein the Baptists were right and the Disciples wrong. Among the differences was that the Disciples did not believe in “total depravity.” In an article in the number of May 12th, involving some of the differences, the following are made:
- God knows and men know that
- (1) conviction,
- (2) repentance,
- (3) the effects of repentance,
- (4) time,
- (5) space for repentance, and
- (6) joy, gladness, these things have their place on the so-called Reformation.
By the advocates of that system, these things are ignored, denounced as unscriptural and absurd. References require no evidence that these realities ever existed with those who join their churches. In proof of which, sinners are received for baptism by said advocates while their hearts are enmity to God. Their lips never moved in a single prayer. Their tongues, as it were, black with cursing, and daring audacity written on their very foreheads against the heart-born principle of vital godliness.
Sinners, with their mouths unsealed from the test of oaths, without conviction, without repentance, or any of its effects, and without an hour of time for the exercise of these things, such persons are urged by reformers to baptism, an external physical act, in order to the remission of sins. Of all the graceless absurdities, from Mohammed to Joe Smith, is not this unconditionally the climax?
Now, we ask, where is the man that doubts any longer the existence of total depravity? He that doubts, after that statement by a man—a religious man, and a Baptist religious man, is slow of belief, indeed. Not only the statement, but an attempt to dragoon the God of Heaven into the witness of the truth of such a statement. Now, Friend Recorder, give us evidence that that man’s heart was as depraved at birth as when he pronounced the foregoing statement, and we are firm believers ever more in the existence of total depravity from birth, and that his parents were as depraved as he, and we are henceforth unshaken believers in the existence of total hereditary depravity.
D. I.
TREASURE LAID UP IN HEAVEN
When in our power to do good without the hope of an earthly reward, we should rejoice in view of the richer inheritance in the skies. The brethren will bless our useless sister.
T. F.
SPRINGFIELD, IL, May 8th, 1866.
BROTHER FANNING: Enclosed find check for $100 which you will please distribute among poor preachers in the South as you think best. Will you please acknowledge receipt of it and oblige.
THE GOSPEL ADVOCATE
TO CORRESPONDENTS
We have received pressing invitations to visit East and West Tennessee, Kentucky, Georgia, and Mississippi, for preaching. We do not have time to make special responses to these various invitations. We say to our friends and brethren, in the first place, our health is such at present not to admit of much labor in preaching, but it is improving, and we hope to be able soon to do more.
In the second place, while it is our wish and intention to visit each of these sections mentioned, at the earliest possible time, yet the demands of the Advocate upon our time is such that we are not able to get far from Nashville. Increase our subscription list to enable us to employ a clerk to read proof, keep our books, and manage the Advocate, and we will be able to devote more time to preaching. As it is, we must give attention to these matters.
In response to several inquiries, we would say, we are not through, not over half through with our articles on “Church of Christ and World-Powers,” but our health has been such we have tried to do as little writing as possible for several weeks. We feel, too, that we have been occupying too much of the space of the Advocate to the exclusion of our correspondents. We wish them all to feel they have just as much right to be heard through its pages as the editors—the editors only judge what their own and their correspondent’s articles are suited for publication. If they sometimes reject your articles as unsuited, from some cause, for publication, it is no more than they frequently do for their own. The writer of this not infrequently condemns his own composition after writing it, as unsuited for publication, and throws it aside. He, however, may not be so impartial to judge with reference to his own as yours.
We had finished then, one division of our subject, and concluded we would wait awhile ere we commenced the answering the objections and removing the difficulties that present themselves to the thoughtful, together with the development of the mission and destiny of the World-Powers. In a few weeks we promise, all things concurring, to resume the subject.
Thankful for the favorable consideration of our brethren and friends, we promise, when we have the time and ability, to more fully elaborate the subjects and put them in a more connected form.
The letter from our brother in Canada, in the last number of the Advocate, will present to the many brethren in need of hymn books, a solution of the difficulty. We have no doubt but that the hymn book will come nearer meeting the wants of the brethren than even the old one. It will come to us in size, price, (the price signified is no doubt in Canadian currency or gold) we hope in binding and execution, adapted to the wants of our brethren, and without any objectionable features as to ownership. Some of the brethren will make provisions for supplying it to those needing hymn books so soon as it is issued. The old hymn book cannot be had.
THE GOSPEL ADVOCATE
FELLOWSHIP
We have received from brethren in Jackson, Tennessee, $10; Church at Hartsville, $10; brethren at Knob Creek, Maury county, $23 and Owen’s Station $40; a brother at Springfield, Ill., $1.50. Besides, we have received contributions in provisions and money in and around Nashville, amounting to some $100, for Bro. Smith and other of our destitute preachers South.
SPRING HILL, May 26th, 1866.
Dear Brethren:—I visited Smyrna, in Maury county, on Saturday before the third Lord’s day of May, spoke five times, and baptized three by confession and baptism, and was refreshed by the presence and cooperation of Bro. Reese Jones. I had not seen him since the commencement of our late troubles. The old brother seems determined still to labor for the Lord. He, like many others, lost all his earthly goods during the war, but he seems not entirely discouraged. He has joined the infantry, and at an advanced age, is going forth bearing the good news to the lost of earth. He had accomplished a journey of, perhaps, one hundred miles on foot, when I met him.
Brethren, these things ought not so to be. May the Lord dispose his children to regard His cause paramount to all things earthly, and to make a worthy sacrifice for its promotion.
Your brother in Christ,
R. B. TRIMBLE.
“Neither pray I for these alone; but for them also which shall believe on me through their word: that they all may be one,” &c. Thus prayed Jesus, as recorded in the 17th chapter of John, in anticipation of his immediate departure from his disciples.
Then who will undertake to say that the union of Christians is not practical and every way desirable? Would the Savior of men have prayed for a thing to take place that never will take place? Oh, how little vital piety, and how much of the love of partisan sectarianism is amongst us! To say that a man belongs to a different sect, is called by a different name, or has a different creed from our own, is enough, generally, to proscribe him, and deprive him from our earthly sanctuary.
All, let him be called out by the name given by Divine appointment to the disciples “first at Antioch”—let them be “persuaded to be” what Paul endeavored to persuade King Agrippa to become, and how unpopular among the masses.
I would to God that I could persuade all that hear, to be just such, and only such as Paul.
A CHRISTIAN.
THE GOSPEL ADVOCATE
SPECIAL NOTICE
All communications and remittances of names and money intended for the Gospel Advocate, or for David Lipscomb, should be directed to Nashville, Tenn. All letters and communications for Elder T. Fanning personally, will be directed to him at Franklin College. The sending of lists and communications for the Advocate to Franklin College frequently delays them several weeks. Will correspondents and subscribers please note this?
D. L.
For the Gospel Advocate.
PROSPECTUS OF VOLUME VIII. OF THE GOSPEL ADVOCATE
The undersigned propose resuming the publication of “The Gospel Advocate” as a Weekly Journal, January 1st, 1866.
Our purpose is to maintain the right of Jesus Christ to rule the world, the supremacy of the Sacred Scriptures in all matters spiritual, and to encourage an investigation of every subject connected with the Church or Christ, which we may consider of practical interest. The Kingdom of God is a real, permanent institution, “The pillar and support of the Truth,” upon a proper appreciation of which, the welfare of the world and the happiness of man depend; her origin, organization, history, labor and mission; her relation to worldly powers, civil, military and religious, and her final triumph, will occupy much of our attention. The education of the world for Christianity, and the training of Christians for immortality, will constitute an important part of our labor.
The work will be published at Nashville, Tennessee, in Weekly Numbers of sixteen pages, the size of the former Gospel Advocate, neatly folded and stitched, at:
- $2.50 for Single Subscribers.
- $1.25 for Five Subscribers.
- $6.00 for Ten Subscribers, invariably in advance.
We would be pleased to have the cooperation of the Brethren generally, and the teachers of the Word especially, in circulating the paper. In making remittances, send all sums of $10 and under, in registered letters by mail at our risk, and all sums over $10, by express, or in check or Post Office draft.
Direct all communications for the Advocate to:
T. FANNING,
D. LIPSCOMB,
Editors & Publishers, Gospel Advocate.
Nashville, Tenn.