THE GOSPEL ADVOCATE

T. Fanning and W. Lipscomb, Editors
Vol. II
Nashville, March, 1856
No. 3

THE CHURCH OF CHRIST – NO. 5

CHURCH ORGANIZATION

The Church of God is fitly compared to the human body. The infant, the day it is born into the world, exhibits all the organs of the body, as clearly as it ever can do. True, they are feeble, but the watchful care of guardians preserves and strengthens each power by giving evidence of united action and acknowledged efficiency.

The day, also, in which intelligent beings give themselves to the Lord in baptism, and to each other in pledges of brotherly affection and regard, they constitute in the fullest sense a church of Jesus Christ. The organs, or members for the first church of Christ were prepared by John the Baptist, the Savior himself, the twelve, and the seventy, and like Solomon’s temple, the materials were all brought together before the edifice was reared.

The disciples after the crucifixion were disheartened, till they were found together, acknowledged by the spirit, on Pentecost. The church, or assembly of the followers of the Lamb, on that ever memorable day, the one hundred and twenty and three were added, constituted the church, to which the saved were afterwards added.

Hence, “They continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread and in prayers.”

In reference to becoming plants of the Lord, David says: “Those that be planted in the house of the Lord, shall flourish in the courts of our God.” The Savior declares, that “Every plant which my Father has not planted shall be rooted up.” (Matt. xv. 13) Paul “planted, Apollos watered, but God gave the increase.” (1 Cor. iii. 6) Christians in this connection, are styled “God’s husbandry, God’s building.”

Why so? Because the members were “planted.”

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Together in the likeness of Christ’s death at their baptism. (Rom. vi. 5.) Consequently, in obedience to ancient prophecy they are denominated: “The planting of the Lord.”

The members thus planted in the Lord are the organs, as previously intimated, of his body; and consequently, in all the primitive churches, there was no appreciable time between the planting of the members and the organization of the church. First in Jerusalem, secondly in Samaria, and then among the Gentiles, churches were organized for the service of the Father. We are more particular upon this point from the fact that most of our writers and speakers take the ground that organization refers exclusively to appointing overseers, deacons, and pastors over the respective churches. This is a plain admission that these officers are the only organs of the body; for organs are the functional parts, and upon this system, nothing can be done by the members till certain men are specially set apart to perform all the offices in the house of God.

We think we cannot be mistaken on this point; and if the system is sound, the brethren are correct in saying that “what is everybody’s business is nobody’s business”—meaning thereby, that the members of the church are mere drones—the negation of all activity—capable of performing no religious service, and are to be ruled alone by their organs or officers.

Romanists with this view, centuries ago, declared that the word church was not applicable to the laity, but to the clergy alone. Practically, it seems to us, the people calling themselves Christians, in many sections do the same thing. We see not how any on this plan can be called members or organs of the body, save the few. In opposition to this view of things, we are endeavoring to show that all Christians are the living organs of Christ’s body—”kings and priests to God”—capable of performing all the functions of the body, without the aid of foreign organs.

So soon as the members admit their inability to keep house for the Lord—to do all the service—they have practically denied the faith. On this point the aged Paul said:

“For as the body is one, and hath many members of that one body; so also is Christ. For by (in obedience to) one spirit we are all baptized into one body. If the foot shall say, because I am not the hand, I am not of the body, is it therefore not of the body? And if the ear shall say, because I am not the eye, I am not of the body, is it not therefore of the body? But God hath set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? The eye cannot say to the hand, I have no need of thee, nor…”

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again the head to the feet I have no need of you. Nay, much more those members of the body which seem to be more feeble, are necessary.

“To conclude the picture, the apostle infers, that “The members should have the same care one for another.”

With these data, we ought to be able to draw conclusions, definite and satisfactory.

1. The apostles of Christ, first, and afterwards, the church’s servants, denominated Evangelists, preached the gospel—the people believed—turned to the Lord and put on Christ in baptism.
2. Having given themselves to God, they gave themselves to each other as organs, or “members in particular” of Christ’s body, and were the first day of their birth into the Lord’s body, capable, by the direction of their teachers—fathers in the gospel—to admonish one another and to attend to all the service of the Lord’s house.
3. As evidence further that the members were capable of doing their own work, “before any were sufficiently advanced, to be consecrated to the different offices in the body, we call attention to a few plain facts.

Paul and Barnabas having been sent to the Gentiles, traveled through lesser Asia, preached the gospel, planted churches, and after “a long time” (Acts iv. 3), they “returned to Lystra, Iconium, and to Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.

And when they had ordained them elders in every church, (consecrated experienced men who had proved themselves worthy by practical demonstrations to preside in that house of the Lord,) and prayed with fasting, they commended them to the Lord on whom they believed.

To the Corinthians Paul wrote, “I beseech you, brethren, (you know the house of Stephanas, that it is the first fruits of Achaia, and that they have addicted themselves to the ministry of the saints,) that you submit yourselves unto such, and to everyone that helpeth with us and laboureth.” (1 Cor. xvi, 15.)

The fact that the house of Stephanas being the “first fruits,” or members, seems to offer at least presumptive evidence, that the Israelites by virtue of their powers in the church were capable of guiding and overseeing others; the fact, that the older members had been it: thus, “leading and feeding,” all were to look to them as responsible.

As we will now make the practical application of our remarks, we will most respectfully submit.

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To our brethren what we regard as the true ground of complaint, disorder and death in the congregations, and the only scriptural remedy.

Men and women have been baptized and called together as churches, to hear their favorite preachers, and witness their administration of the Lord’s supper, etc., but the impression has not generally been made that church members are called to be religious—to sing, pray, read, teach, touch over each other, grow in grace and the knowledge of the truth, and, in a word, perfect themselves in holiness, in the love and fear of God.

The churches have not been taught that the whole responsibility of the spiritual progress in the respective bodies, and the conversion of the world, rests upon the members. From the day of the birth of many churches to their dissolution—which is frequently not a long period—the single idea has been to live and grow by an “aid” from without—almost universally, by the employment of preachers to perform the labor which alone can give spiritual life and energy to the members.

This proxy service, either by preacher, bishop, or elder, tends to keep the members idle, inactive, and, of course, ignorant and spiritless, till the whole moral heart ceases to beat.

The remedy is at hand. Let preachers do their duty after planting churches, in putting all the members to work in the Lord’s vineyard—”to dress and to keep it,” and so soon as they give evidence of sufficient advancement to show themselves light in the Lord, let them go to other fields of labor. But so soon as any people calling themselves Christians conduct themselves in such a way that they will import from other sections men to guard and protect them from wolves in sheep’s clothing, and do for them what the Lord has required of them as the most reasonable service of the members of the body, there is but little hope of maintaining long their position.

This, of all others, we regard as the most important subject for the consideration of the churches. Christians, instead of holding up their imploring hands for help, and struggling to maintain an unprofitable existence, should buckle on the whole armor, and attack the enemy at all points. No negative life will give strength or influence, and Satan triumphs over all the fearful.

Our purpose is to show the scriptural officers and their labor in succeeding numbers.

T. F.

“NATURE trembles when face to face with the unknown eternity.”

THE GOSPEL ADVOCATE

THE CAUSE OF CHRISTIAN LIFELESSNESS

Salem, Dec. 23, 1875

Dear Brother Wm: — To-day the voice of jubilant song of wild and wicked litanies—of unchaste mirth and revelry is heard from one end of our land to the other; aye, echoes from one border of Christendom to the other. By common consent, all nations who recognize Jesus Christ as the Son of God, give an unlicensed sway to the animal desires, debasing passions, and carnal feelings of humanity.

In a word, upon this day man forgets the pride and boast of his manhood—the higher faculties of intellect and soul, and makes himself a sordid, licentious animal. Hence, upon this day, despite the pious proclamations of State Legislatures, and the legal guardianship of “Maine Laws,” the festive board sparkled with the wine that is “red,” that “is a mocker,” and the “strong drink that is raging.” The noxious fumes from the mixed wine—the noisome breath from the bottles of inebriation—the horrid oaths and wild huzzaing of debauched maniac—are not less absent, global song, or joyful laugh of the professor, only on a gorged Christmas spree, ascent as a sweet smelling savor unto the great Deity.

Why is it that this day—this week of festivities—is thus defiled by such lecherous orgies? By universal consent of Christendom this day has been set apart to call in memory the birth of our Lord and Savior Jesus Christ. All principles of religious worship would teach us that such a commemoration should be celebrated by cultivating the spirit which Christ possessed—by seeking to exalt and strengthen those feelings within us most nearly in harmony with the feelings which he manifested, and by honoring him in the faithful observance of his ordinances, and in the obedience of his commands.

But Jesus, through the Holy Spirit, teaches us, that “denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world”—that we should no longer “live to the lust of man, but the will of God, for the little part of our lives may have worked the will of the Gentiles, when we walked in lasciviousness, lust, excess of wine, revelings, and banquetings.”

“They that are Christ’s have crucified the flesh, with the affections and lusts.” The very remembrance of what all Christianity does at the time, set apart for commemorating the birth of the meek and lowly Jesus. Strange way, indeed, has been the honoring Christ, and of commemorating him to the disregard of his most holy injunctions. My conscience is not weak in regard to the observance of this day, but the

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Questions Remain Unanswered

Why the observance of this day, intended as a religious rest, has deteriorated into gross sensualism? Cognate with the above, why has the observance of the Lord’s day—the day on which our Lord and Savior burst the bonds of death and brought “life and immortality to light”—a day consecrated, not by the canons of popes or cardinal, vicars or vicegerents, but by the Lord of glory himself, and honored in its observance by His apostles, under the direct guidance of the Holy Spirit—why is it that this day, set apart by the King of heaven and earth for His most solemn worship, has been desecrated into a day of idleness, lightness, and frivolity? Why is it that days particularly set apart for religious worship have become preeminently noted for irreligion and all kinds of fleshly indulgence?

Another Question

Another question that we think will help the proper solution of the foregoing: Why is it that the religious observances of the Romanish Church are so much more sensual, irreverent, and irreligious than those of the Protestant churches? Not from any lack of zeal or faithfulness on the part of the earnest advocates of Romanism. The zeal and devotion of many Catholic Thomists make Protestants blush with shame, and their hearts in humiliation should excite their pure hearts to a more earnest and active devotion to the practice of true Christianity, instead of endeavoring to allay their jealousy by interjections and alliances with political and civil powers. The only answer is that the Romanish church has denied the Temple of God. Many of her ordinances and observances have become empty formalities—the occasion of show, pride, and folly. Her fast days—the Lord’s day—have become by-words of hypocrisy and folly—empty, meaning-less forms without spiritual vitality. Even prayer has come to be regarded as a mere outward form, without any power or efficacy. Why are these things so?

The Cause of Much Sin and Corruption

These questions fairly answered will lay bare, I think, the cause of much of the sin, corruption, infidelity, and lack of true spiritual vitality in the churches of Christ. The Jewish feasts were prohibited by the admission of any stranger or unclean person. (Lev. xii. 10.) This is the ordinance of the passover. “No stranger shall eat of it.” (Ex. xii. 43.) The touch of an unclean or stranger hand always rendered the Temple of God and His placed altars, and desecrated His feast, so that He always refused to accept His worshippers when His ordinances were thus violated. The very sacrifices in which He was wont to delight became empty formalities, and even abominations in the sight of the Lord when observed by any who were His true followers.

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The peculiar privileges of the chosen people of God. Upon the rebuilding of the Temple of the Lord in Jerusalem, after the return from the Babylonish captivity, some of the princes of the neighboring nations, wishing to thwart the building of the Temple, came to the Jews saying:

“Let us build with you, for we seek your God as you do, and we sacrifice unto him.”

But the servants of God—the chiefs of the tribes—knowing that only the members of God’s family, sealed with the seal of his covenant, might acceptably serve Him! And knowing, too, that all such offerings of praise, service, or sacrifice, were abominations in the sight of God, though themselves poor, despised, and weak, indignantly rejected the proffered aid, saying,

“We have nothing to do with us to build a house unto our God, for we ourselves will build a house unto the Lord God of Israel.”

So long as they kept the Temple free from the defiling touch of unsanctified hands, they were upheld, and strengthened, and protected, and guided by the Lord God of Israel. The history of God’s dealings with Jews everywhere manifests the fact that when Israel defiled her altars, by seeking the friendship, favor, or aid of the “aliens from the commonwealth of Israel,” God forsook her.

Friendship to the nations of the earth was in fact and in truth, with her enmity against God. The scorn, and persecution of the enemies of God were never half so dangerous as their friendship. For God was a jealous God. Is He less jealous at this day of the friendship and privileges of the “peculiar people”—the “royal priesthood” that has been redeemed with the precious blood of his only begotten Son?

These things were written for our example and admonition. Herein may we find the cause of the cold, skeptical indifference that is wasting and destroying the influence of true Christianity at this day. The churches have failed to observe properly the positive ordinances of the King—have removed the ancient landmarks of his possessions. The church has been secularized—the walls erected around the vineyard of the Lord have been thrown down, and those without the “wedding garments” have been invited to partake of the King’s feasts. This has been the defilement of his Temple—the desecration of his altars.

When the Roman Catholic Church had forgotten her first love—forgetting that the Christian’s strength rests not in flesh and blood, but in the favor of the living God, she began to depend on the fleshly arm—the princes of this world. In her desire to proselyte she annulled the requirements of Jesus—taught baptismal regeneration—the external ordinances without the life-giving principles of faith, as only essential.

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To membership in the kingdom of Christ. All who were introduced into the church, according to this prescription, were still fleshly and carnal in their natures and unrenewed in heart by the spirit of true holiness. Infant baptism was the natural fruit of such teaching. Thus were thrown down the walls of Zion, and the unregenerated in heart and ear were invited to a participation in all her solemn feasts and sacred privileges. Her feasts and ordinances have lost their sanctity, and have dwindled into empty, flippant ceremonials and unscriptural, lifeless externals.

Many Protestant churches—daughters of this same mother of harlots—inherited the same feelings of friendship for the favor, the wealth, and splendor of the world, as also for the chief ordinance, by which the world was admitted into the so-called kingdom of Prince Emanuel—in infant baptism. Thus, by a mere external involuntary act—without faith, without change of heart, without reformation of life, without being begotten by the Spirit, the carnal, unsanctified sons and daughters of Adam have been introduced into all the Pedobaptist churches of Christendom, and admitted to all the ordinances of these churches. Still, while practicing the foregoing principle, the redemptive Baptist churches, together with many of the Baptist, teach that this very ordinance, upon which in practice they lay so much stress, is a non-essential in the new birth. Thus teaching in the generative sense that the mother is a non-essential in the birth of the child, and thus destroying the only great primal act by which the principle of life imparted by the Spirit can be given a positive, organic, and independent existence.

This teaching is but a counterpart of the foregoing practice. The one brings the world, with its carnality and sinfulness, into the church—the other leaves the world still wandering as sheep without a shepherd—still eating of the carnal “flesh-pots of Egypt.” They both destroy the Temple of God—the positive organic existence of His church—the necessity of practical obedience to His commands—the line of demarcation between the church and the world, and do violence to the figure of the new birth, as taught by our Savior. For just as it is impossible that the child begotten of the father can either enter the world or manifest and develop into life the vital energy imparted by the father, without a birth by the agency of the mother, so, if there be truth in the language of Jesus to Nicodemus (John iii), it is impossible that the principle of faith imparted by the Spirit should cause the individual to lay claim to any newness of birth, manifest one single act of true spiritual life, or enter the kingdom of God, until he shall have been brought forth of the water.

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The figure is complete, the similitude is perfect. For as it is impossible for a child to be born into the world without the agency of father and mother, so it is impossible for a child to be born into the kingdom of Heaven without the agency of the Spirit and water. And as it is impossible for a child to manifest and develop life without being begotten of the father, passing through the process of gestation, and then being born of the mother, so it is impossible for a person to manifest and develop true spiritual life, without faith, repentance, and inspiration.

There is no way in which we can so easily unsettle the church of God as by compromising these sacred truths for the friendship and favor of the world.

Every touch of uncircumcised hands—every offering from a disbeliever—from a disobedient person who withholds himself—accepted by the church of God, whether it comes as an endorsement of the truths she holds—as gifts to advance her cause—a wrangling in the observance of church ordinances, or a participation in the holy worship of the sanctuary, is a detriment of that spiritual temple built in three days without hands, by the death, burial, and resurrection of the Prince Messiah.

Then, would we have our preaching and practice effectual—would we have the church become an efficient agent for the conversion of the world, and for the promotion of the growth in grace of the converted, and their perfection in true holiness, we must away with this temporizing, compromising spirit, which is courting the favor and winking at the errors of all which is generally falsely called liberality, and sometimes almost blasphemously called Christian charity.

To observe the Lord’s day—the ordinances of the Lord’s house—to call to remembrance the death and sufferings of our Lord, by breaking the bread and drinking the wine—to sing his praise, making melody within our hearts unto the Lord—to observe and engage in the followship, by contributions for the needy saints and to advance the spread of his kingdom; and, above all, to pray unto the Father through the Son, are all the peculiar and inalienable heritage of the children of God, and of those who have been born again.

Whenever they invite or permit those who have not complied with the external rites, (God alone judges the secrets of the heart,) and requirements of the Christian Church to participate with them in this heritage, they rebel against and desecrate the altars of the Church of God.

But such a course would excite against us the opposition of the different denominations and of the world, and we are weak; ay, but it will precipitate the favor and blessing of God—he is strong.

The Lord God is the same strength of Israel.

But the church would become unworthy.

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Me and exclusive. Charity requires that we should first love God, and if we love him we will obey him, and be very jealous of his dignity and majesty. Error is lenient toward error—charitable to sin. Truth is charitable to the victims of error, and would free them from its embrace and manumit them from the degrading thrall of sin, but with error she can make no truce—no quarter.

The God of heaven was exclusive when he placed Adam and Eve in the garden of Eden, and told them to eat of all the trees of the garden save one—when he accepted the offering of Abel and rejected Cain’s—when he translated Enoch and left the rest of mankind to pay the debt of sin in the pangs of death—when he saved Noah and his family, and drowned the rest of creation—when he chose the Jewish nation as his peculiar people, and left the rest of mankind without God and without hope in the world—when he gave them the land of Canaan and drove out the inhabitants thereof—when he permitted Caleb and Joshua alone to enter the promised land.

He was exclusive when he gave his Son to die, that whosoever believeth on him might have eternal life, leaving those who believe not to eternal death. Christ was exclusive when he said, “He that believeth and is baptized shall be saved; and he that believeth not shall be damned.” And he will be exclusive when he says to his angels, “Gather all things that do offend, and cast them into a furnace of fire.” He will be exclusive when he says to those on his right hand, “Come, ye blessed of my Father, inherit the kingdom prepared for you,” and to those on his left, “Depart from me, ye cursed, into everlasting fire.” Our God is an exclusive God.

Now, while we profess to have drawn a more clearly marked distinction between the church and the world than any other religious body on earth, and to have placed membership upon the true ground—that of being born again—born of water and Spirit, and have alone claimed any and all the privileges and blessings of Gospel promise as the peculiar heritage of the children of God, we have still failed to widen the breach between the church and the world.

We still associate with those who, while they profess to seek after our God, refuse to enter his vineyard—to put on Christ. On a similar occasion Nehemiah replied to such, “The God of heaven will prosper us; therefore we his servants will arise and build; but ye shall have no portion, nor right, nor memorial in Jerusalem.” (Neh. xi. 20.) No man, woman, or child who refuses to enter the kingdom of Christ can claim any portion, right, or memorial in the New Jerusalem.

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But until the Christian Church takes this high and holy ground, until she becomes exclusive, until she learns fully to appreciate her peculiar privileges and glorious prerogatives, and to guard them with a jealous eye, even as God is a jealous God, the cause of true Christianity will continue to pine and languish—her ordinances will still be empty ceremonials—her worship a cold and spiritless formality—her members will have the form without the power or vitality of true godliness, because God spurns incense from defiled altars, and refuses to meet and bless at an insulted and violated mercy-seat.
D.

SELF-EXAMINATION

There is no safety and safety in Christian life without strict and constant inquiry into our own lives, and examination of the purposes and motives of our own hearts. To see the failings and defects of others is frequently a difficult matter, but to arraign our own lives before the tribunal of justice and purity, and give an impartial decision, is not often a pleasant task. Still it must be done if we expect to live in uprightness before God.

There are solemn and earnest questions which must come home to us, and we dare not in the fear of God put them from us. We must know how we stand before God our Father in the Christian life.

• What improvement are we making?
• Are we growing in strength and wisdom and holiness and righteousness?
• Do the increasing years of our lives add to the confidence we have in the promises of our God?
• Is our faith stronger, our hopes brighter, and our love for the cause of our Master more deep and abiding?

These questions we must answer for ourselves. They reach the very foundation of our Christian life, and unless we can answer them before God, we are indeed in a fearful condition.

There can be no mistake in the matter. There is no standing still in this great work of life. We are either rising to better actions, nobler purposes, higher lives, and loftier aspirations, or we are continually sinking down to what is groveling, earthly, sinful, and wretched. Every Christian, man or woman, can tell in which direction his or her course lies. It is sinful to blind our eyes and refuse to look at ourselves.

While we all must feel our frailty, and confess with shame in our hearts that we have accomplished too little, still we must know that we cannot live in obedience to the Gospel without improvement. We cannot give ourselves to the service of our God, in prayer, in reading, and in attendance upon the appointments of our Lord, without becoming wiser, purer, and better in heart and in life.

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Nor can we neglect these without becoming ignorant, worldly, and vicious. The lives are as distinct as noonday and midnight, and it is no self-gratulation or arrogance in us as Christians when we are walking in the fear of God, to assure ourselves that we are making some advancement in the life of righteousness and holiness. If the experience of years does not convince us more strongly of our weakness, and teach us how uncertain is every earthly hope, and cause us to look beyond earth for the only sure and eternal reliance, then truly do we live to but little purpose. If the waning of the fervor of youth, and the wasting of the vigor of manhood do not leave us with hopes that no earthly prospect can give, indeed are we miserable. There are few pictures on this earth more filled with horror and despair than that of old age tottering on the very brink of the grave, without a single hope to light the gloom of the future.

To look back is but to review a life of rebellion, of wickedness and wasted energies. Before there is an eternity whose disclosure to him cannot but be of misery and woe. But there is a different life. There may be even on earth a rest, peaceful and quiet. It is the closing season of that life which has been spent in the service of God. The fire of youth and strength of manhood are gone, earthly ties have become weakened, and every hope looks beyond this earth and fixes itself upon things which cannot pass away. There are no bitter regrets and repinings over the past. The pathway of life has been strewed with deeds and words of nobleness, of mercy and of love. The remembrance of these comes with grateful refreshment to the soul. Before is the bright radiance of immortality dispelling the darkness and gloom of death’s terrors, and Heaven’s king stands to give the welcome, “Come you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Shall we not all live in the fear of God, and walk before him in fidelity, purity and love?

W. L.

TRUE CHARITY

The Christian’s mission is not a selfish one. Our blessed Savior has taught us both by precept and example, that we are not to be unmindful of the happiness of others, whilst “we work out our own salvation.” In his personal mission on earth he sought the abodes of sorrow and distress, speaking words of comfort to the desolate widow and friendless outcast, administering to the wants and alleviating the woes of suffering humanity, without distinction of rank or fortune. He came into the…

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The world not merely for the purpose of spending a few years in performing personal acts of mercy, but to establish a scheme of more extended benevolence. The whole purpose of the establishment of his kingdom on earth was to do good to man, and his people are his instruments. He has placed us in a world where the dire consequences of sin, sorrow, affliction, and death abound; and among the most prominent of the virtues we are to cultivate is Charity, or a disposition to sympathize with the suffering, and to minister to their wants. The Apostle James teaches us that, “True religion and undefiled before God the Father is this: to visit the fatherless and widow in their afflictions, and keep himself unspotted from the world.”

There has long existed—and it prevails very extensively in this age—a false benevolence unworthy the name of charity, which it has assumed. Men appropriate large sums while they live, or leave rich legacies in their wills for the purpose of building Smithsonian Institutes, Girard Colleges, and magnificent churches whose towering spires pierce the clouds; whilst many a poor afflicted Lazarus, who would gladly gather the crumbs that fall from their sumptuous tables, is neglected. Such are prompted by no motive of true benevolence, but by a selfish desire to erect for themselves monuments upon which the world may gaze in wonder and say, “Behold the man!” Yet this is denominated charity! Let men of the world, who have no other means of attaining an honorable name, expend their fortunes for the purpose of building these monumental piles, which at once create and perpetuate their fame; but profane not the name of a Christian virtue by calling it charity!

Say that it is money expended for fame—capital invested which was intended to yield a large per cent. Religious associations appeal to the same selfish sentiment of human nature for the purpose of promoting charitable ends. Brother J. gives a hundred dollars for missionary purposes, being prompted, not by a true Christian sympathy for heathen nations in their dark and benighted condition, but by a desire to see his liberality heralded to the world in some popular religious journal! Brother B. gives fifty dollars to constitute him a “life member” of some benevolent association, for which he gets a parchment scroll with a picture on it chronicling his charity. This is to be put in a gilt frame, and to descend as an heirloom from generation to generation, transmitting to posterity his name and benevolence! “Verily they have their reward.” How unlike that charity which “seeketh not her own.” The Master said, “Take heed that ye do not your alms before men to be seen of them, otherwise you have…

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no reward of your Father who is in Heaven.” True charity goes unobserved, and seeks the abode of poverty and wretchedness: feeding the hungry, clothing the naked, and drying the widow’s tears. It bestows not its means with the hope of return, and yet it will not lose its reward. Men may not observe its acts of mercy, but there is an All-seeing eye which marks and approves its deeds, and every act of true, disinterested benevolence adds one new gem to the “crown of righteousness,” which awaits its possessor in the future.
F. M. C.

“CHRISTIAN THEISM”

“The testimony of reason and revelation to the existence and character of the Supreme Being.”

BY ROBERT ANCHOR THOMPSON, ABERDEEN

Mr. Burnet, who died in Aberdeen in 1784, made a bequest of about $12,000, to be awarded every forty years for the 1st and 2nd best Essays upon the following subject, viz:

“The evidence that there is a Being, all powerful and good, by whom everything exists, and particularly to obviate difficulties regarding the wisdom and goodness of the Deity, and this in the first place, from considerations independent of the traditional revelation; and in the second place, from the revelation of the Lord Jesus; and from the whole, to point out the inferences most necessary for, and useful in moral conduct.”

We have just finished reading a total volume of 477 pages for which its author, Mr. Thompson, received some nine thousand dollars, as the best essay out of 208 that were offered, and we are inclined to notice a few of the most important points touched in the work.

The reader will please observe, that the subject is one of the greatest magnitude, and from the conditions upon which the prizes were offered, the writer had no choice but to examine every feature. The Edinburgh Reviewer, in referring to Mr. Thompson’s essay, thinks that the author assumes the truth of what he is required to prove.

We do not so understand the writer. To be sure he offers no syllogistic formula, of the design argument to prove the existence and perfections of a Deity, as did Mr. Tulloch, author of the second prize essay, but he evidently assumes, if not plainly, at least in a manner to be understood, grounds of evidence to establish his proposition. On the 6th page, it is true, he seems to doubt the “Exactness of demonstration.”

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Introduction

The text discusses the philosophical and theological implications of the existence of an “All Powerful Being” without revelation. It critiques Mr. Thompson’s assertions and explores the nature of knowledge and truth.

Key Points

1. Assertion of Proof
   Mr. Thompson suggests that we lack clear proof for an “All Powerful Being” without revelation. This leads to the impression that such a proposition cannot be established.
2. Nature of the First Cause

• The First Cause is seen as being above and beneath us, extending its influence beyond the limitations of the senses.
• The absolute conception cannot arise from observation alone, as the mind cannot reach the Infinite.

1. Role of the Mind

• The mind is carried by observation to a power beyond the greatest extension of the powers of nature.
• Knowledge of the Infinite is posited as a natural conception, resulting from the mind’s action in relation to the world.

1. Revival of Old Doctrines

• The text references the doctrine of Leibniz, which posits that “all substance is necessarily active.”
• The mind, by its own unassisted energy, is capable of discovering all truth.

1. Contradictions in Theology

• Mr. Thompson’s knowledge of the Infinite contradicts his theology of nature by stating that there are tribes without religious rites or the idea of a Supreme Being.
• If these tribes exist, the doctrines of natural theology and the spontaneous activity of the mind must be reconsidered.

1. Conclusion on Knowledge

• The author’s teaching suggests that we are sufficient of ourselves without external aid to gain supernatural knowledge.
• The conclusion is drawn from observations of nature, often referred to as the a priori argument.

1. Final Thoughts

• After extensive discussion, the author seems to satisfy himself and the committee regarding the establishment of some truth about God without revelation.
• The text concludes with Mr. Thompson making some excellent points despite the critiques.

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Note: The document reflects a critical examination of philosophical arguments regarding the existence of God and the nature of knowledge, emphasizing the tension between observation and revelation.

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He triumphantly answers “The development theory,” or the ability of human nature through its own energies and a progressive divinity within, to attain to all knowledge, human and Divine. The author shows that no nation has by its own inherent powers risen from a savage to a civilized state. He says:

“Civilization in modern China and India has certainly not advanced since the dawn of the Christian religion; and whatever proofs of degeneracy may be found among them, there is none of progress. Their best and earliest writers remain the same as two thousand years ago.”

He triumphantly asks the question:

“Does the history of the past furnish us with that evidence of human progress independent of the supernatural assistance of the Hebrew and Christian religions?” (3813.)

Some subjects he touches with a master’s hand. Of “Modern Spiritualism, as it is called,” he says:

“It may perhaps find a resemblance between the ancient worship of rude stones or Baal, with its accompanying magic rites, and the pretended revelations which have lately become so cheap.”

But by far the best point made in the book is handsomely expressed on the 55th page. In exalting the Bible above nature, conscience, and the boasted reason of modern infidels, he says:

“The gift of revelation implies that man is unable, by reason or conscience, to guide himself in matters of the deepest moment. The Bible, therefore, must be expected to contain truths beyond the reach of reason.”

The book is, by far, too metaphysical and indefinite for the reader not familiar with the speculations of the age, but we have noticed it with a single objection in view, viz.: To exhibit the weaknesses and foolishness of men who attempt to establish anything Divine, without supernatural aid.

There is no agreement between nature and revelation. Whatever is of earth, is earthly and tends downwards. Nature says, when man dies, that is the end of him. Such is the voice of all antiquity, and such would be the honest voice of modern speculation. But revelation says, “look up.”

“Life and immortality were brought to light in the gospel,” and to the Messiah alone are we to look for eternal redemption. Those who talk of light beyond the tomb without revelation are sheer thieves and robbers. They have stolen fire from God’s holy altars, that will enable them to speak of another state, and yet they deny the theft. Men for much less offenses serve out longer rig years in our State prisons, but God will execute vengeance on all who insult his Son.

“The Lord God Omnipotent will and must reign supreme ruler of the universe, and blessed be his holy name.”

T. F.

THE GOSPEL ADVOCATE

EXCITEMENTS AND DEPRESSIONS

In most adages there is truth, and in the very old saying, “First a storm, and then a calm,” there is not only truth literally speaking, but much wisdom, in divers applications. The stern old mariner dreads extremes and trembles as readily at the dead calm as in the wild tempest. Political excitements foster their early opposite, and unusually fearful declensions follow swiftly after excessive religious movements. No cause, in these United States, has produced a deeper interest, wherever presented, than we rejoice in denominating, the Christian religion.

But why is it that after so much has been accomplished within so short a time by us, there is such complaint in many sections in relation to the deplorable condition of the churches? Is the alarm false? Or are there really defects in the plans—the cause we plead?

Much speculation has been published recently in regard to the wants of the churches, and to our mind, many are disposed to leave the word of God, for fables, or the speculations of the world. If there is moral truth in this universe, we teach it; and if there is fault anywhere, it is in our practice. The New Testament, fairly translated, either furnishes in form, and detail a perfect system of religion or there is no such thing on earth. But we began these remarks to call attention to some suggestions of Brother B. H. Washington, of Hannibal, Mo., which we think valuable.

Brother Washington wisely hits the cause and remedy for all maladies, real or supposed, in the body of Christ. He says, in the Christian Evangelist, for February, “Some of our communities have been unduly excited; have passed the culminating point, and are now in a lukewarm, apathetic state; hence some of our brethren, sadly disappointed in not seeing the full tide of excitement kept up, are crying out for a change, affirming that our organization is altogether too defective, and are pointing out faults, when in truth the defect is not in the organization laid down for us in the New Testament, but in ourselves; and in consequence we have failed to put the proper interpretation on the Signs of the Times.”

“In addition to the error pointed out above, another very important one consists in the assumption that the plan for which we have been contending has been fairly tested and found wanting, when in fact comparatively few congregations have ever given it a fair trial; and it appears to me very unreasonable indeed to take a very imperfect trial of…

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any plan as a proof of its worthlessness. But this will lead me too far from the subject.

“We are now in a critical condition, and great watchfulness is necessary or we may share the fate of other religious communities; the prime cause of the ready formation of a new creed or confession of faith has been, that during the period of depression all were eager for anything that promised life and vigor to their stimulus-craving systems; and almost any men or any circumstances could effect a change, because all were ready for it. But thank the Lord the depression has not been general enough for the cry for a change to meet with a general and ready response.

“The question for us to decide is a simple one, and will not require a moment’s thought. It is neither more nor less than this: Have the Apostles erred in giving us the plan in the New Testament, or have we erred in carrying it out? To this question it appears to me there can be but one response. We should, therefore, in my opinion, say to those brethren, ‘We decline putting ourselves under your care just as we should decline putting ourselves under the care of a physician who should undertake to cure our disease by breaking all our bones, and endeavoring to give us a new organization. If you are so unfortunate as to live in communities where there is a sad depression, forget not the Apostle’s direction, “be not weary in well doing.” Try and keep up a due degree of vitality, and in course of time the system will gradually recover its vigor and resume its normal action. Let us faithfully discharge our duties, and persuade as many as possible to do likewise, and leave the result in the hands of our Creator. He has deemed it best to make us as we are, and in due time his wisdom will be justified.’

All men who believe the Bible, admit that the system we preach is right; and if we will but carry it out in our lives, all will be well with us. If we fail to do so, the Lord will select other agents for his work.
T.F.

THE BIBLE UNION REPORTER

With the hope that the above publication will prove valuable to such as wish to know the whole truth, we have published the Prospectus, and call special attention to the work. We would be glad to send any subscriptions which may be offered.
T.F.

A happy soul makes a cheerful countenance.

THE GOSPEL ADVOCATE

“THE GOSPEL AND ITS ELEMENTS”

BY ELDER JAMES CHALLEN, OF PHILADELPHIA

It affords us much satisfaction to be able to say to our readers, that Brother Challen’s capital little work, of some 200 pages, denominated “The Gospel and its Elements,” has been received. We have had leisure to appropriate but a few moments in turning over the leaves, but we are satisfied it is admirably well calculated to benefit both the church and the world.

The subjects examined are primary, and the style is so well adapted to society, as we find it, that we can most heartily recommend the brethren to circulate the book. As a specimen of the work, we submit a few extracts from the introduction. The advertisement will be found upon the cover of the Advocate. We would be pleased to send orders.

“Luther attempted the overthrow of the Papacy, and simply reformed it.

Of John Wesley it may be said, that he did not attempt a reformation of the faith of the Episcopacy, but rather the piety of its members. He had no disposition to destroy existing usages, nor yet to reconstruct on the basis of original Christianity. He adhered to the creed and the liturgy of the Church of England, and lived and died in its communion.

“But we must proceed to consider the origin and objects of the reformation as pleaded by the Disciples in the beginning of the present century.

It was not a reformation from the abuses and corruptions of a dominant sect, like that effected by Luther in the Papacy. It was not simply the elevation of the piety of those who adhered to the form and the usages of a popular state religion, like that of Wesley, in the Episcopacy, but it was rather a restoration in letter and spirit of original, apostolic Christianity, as found simply and alone in the sacred writings of the Evangelists and Apostles of Christ. And this was effected, not by a reformation only, but by a revolution. This will account for the fierceness of the opposition with which it was met, and the war of words it occasioned, and the system of proscription it brought, from the press and the pulpit, in synods and presbyteries, in associations and conventions.

The divisions of Protestant Christendom into numerous sects spending their time in subtle and profitless controversies, wasting their energies, embittering their spirits, and affording sport for the adversaries.

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The series of the cross of Christ has long been its reproach, its light, and its curse. This state of things not only existed and exists in the West and the South, but in every other section of our country; and throughout the entire limits of Protestantism.

“The present popular exhibition of the Christian religion is a strange commixture of the false and the true; and it is impossible to estimate fully the evils which have resulted from it.

In many instances forms have displaced the simple worship and service found in the Church of God; human creeds have legislated out of the Kingdom of God the divine creed of Christianity. Opinions have superseded the faith once delivered to the saints; and the spirit of the sect has driven out of the Christian profession the spirit of Christ. Whilst the Gospel of the kingdom has been preached for the Gospel of the world, the traditions of men have made void and empty the commandments of God.

In the midst of this confusion and misrule, the reformation we now are pleading arose like the sun behind the dark clouds and heavy atmosphere which enveloped it, and one of its first, and most difficult works, was the attempt to dissipate and scatter them, and to clear the way for the bright shining after the dark and the cloudy day.

In the first ages of the Christian Church, there were no human creeds, and these were the only ages of the Church in which there were unity, harmony, and love, in the Christian brotherhood. The introduction of human creeds was the commencement of war and division.

To remedy these evils, and to introduce a purer element of Christianity, has been the chief design of this present reformation. To return to the ancient and well-defined landmarks, to restore the Apostolic Gospel and order of things, which obtained and were established at the beginning, are the chief and only objects contemplated by this movement.

Many of the terms now employed in the Christian Church are wholly unmeaning, others convey false ideas, and some, though right in the main, yet are foreign to the pure speech of the kingdom. We will enumerate a few of these mixed and Babylonish terms which need to be expurgated:

• Trinity
• Eternal Son
• Sovereign Grace
• Spiritual Life
• Spiritual Death
• Original Sin and Total Depravity
• Eternal Calling
• Free Will
• Free Grace
• Eternal Election
• Eternal Justification
• The Perseverance of the Saints
• Elect World
• Elect Infants
• Light of Nature
• Natural Religion
• General and

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Particular Atonement – Legal and Evangelical Repentance – Faith to Believe – The Christian Sabbath – Holy Sacraments, &c., &c.

“These, and similar phrases, have introduced a new language into the Kingdom of God, and which has been the fruitful occasion of endless disputations and strife. With us we choose to call Christian things by Christian names. We do not seek, however, to detect heresies in the use simply of words; nor do we make a man an offender for a word.

If in the Christian profession men are willing freely to speak of Christ in the language of the Spirit—to give him all the names found in the New Testament—to repeat what he has said in good faith, and to report what he did; if they are willing to believe what the Prophets and Apostles have taught in regard to the Messiah, and to do what he has required; we do not ask them for their opinions, their secret thoughts, their ill-digested and immature speculations.

We require of those who seek to enter the Church of Christ nothing more or less than what he himself required—Faith in him as the true Messiah as promised by the prophets; the Son of the living God as revealed by the Father, with a willingness to render a cheerful obedience to him as Lord and Christ. We teach that “Jesus, the Messiah, the Son of the living God,” is the only foundation of the Church, and the belief of which is the only test of Christian qualification for membership, as it is the only basis of Christian union and communion among the Disciples of Christ.

We believe in the one Lord, and the one Faith, and the one Baptism; the one body, and the one spirit, and the one hope of our calling; the one God and Father of all, who is above all, and in all Christians.

And we earnestly pray in the language of Christ, that all may be one who believe on him through the word of the Father as given us by the Apostles—that word which announced the grandest of all oracles: “Behold my Son, the beloved, in whom I am well pleased;” and that, believing this, and submitting to his authority, the Church may be restored to its original unity, and the world thereby converted to God.

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OUR PAPERS

We regret that we have not found space to notice several valuable papers published by the brethren.

T. F.

We are not over anxious to gratify any impatient feeling.

THE GOSPEL ADVOCATE

WITNESS OF THE SPIRIT

“Dear Brethren
Will you please inform the readers of the Gospel Advocate how the Spirit bears witness with our spirits that we are the children of God? Romans viii. 16.
HENRY J. BLAKE.”

No matter connected with the whole Christian system has been more grossly abused, by mistaken and false teachings, than the subject of the witness of the Spirit. The minds of the people have become so mystified and deranged, that whenever the subject of the Spirit, its influence, or witness is mentioned to them, they think of nothing but some wild, extravagant vagary, ghost, or dream, that is alike devoid of good sense and sanction by the authority of Heaven.

There is scarcely a sect in Christendom which does not claim a witness of the Spirit of some sort, teaching that it is the accepted body in the sight of Heaven. And there is but little doubt that those who are the deepest in debauchery, crime, and vileness of the lowest grade, profess to have the clearest witness from God that they are walking before Him in all things blameless.

If any of the operations or influences claimed in this age, as witnesses of the Spirit, by every order and sect of religionists, believing and practicing every variety of commands and ordinances, whether taught or not by words of Heaven, is to be received as the true witness of the Spirit, then we must confess that the whole subject is the veritable maze of confusion and bewilderment.

I have as much right, according to such teachings, to believe that Brigham Young or Judge Reynolds has the true witness of the Spirit, as any other man or woman on earth, and candor would compel me to admit, upon conviction of equal sincerity in all, that they were equally accepted in the sight of Heaven.

But there is a witness of the Spirit revealed in the Oracles of Truth, which has nothing of this blinding confusion and contradiction in it. The teachings of the Spirit are all fully displayed to us in the New Testament. Its commandments, its words of admonition, of reproof, of counsel, of tender entreaty, of encouragement and love, its themes, tone, and its promises are all given.

To every man or woman who obeys the commandments given by the Spirit, it distinctly says, as words can make known any facts, you are the children of God, accepted and adopted in His family. There is no mistake in the matter, but just so pure as we obey the injunctions of Heaven we know that we are justified.

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Feed before God and have a right to address Him as our Father.
If we have any confidence in the Words of Life, we are as sure of our position before God, as though His voice from the courts on high had spoken it directly to us. John says: “He that believeth on the Son of God hath the witness in himself.” Again he says: “Hereby do we know that we love him if we keep his commandments.” Our Savior says to his disciples (John xv. 10), “If ye keep my commandments, ye shall abide in my love; even as I have kept my Father’s commandments, and abide in his love.”

We can only enjoy the rich treasures of love manifested by our Savior, by keeping His commandments and ever walking in obedience to His laws. In so doing, the Spirit of God dwells in us and abides with us. We are a spiritual body. We are led by the Spirit and not by the flesh. Upon no other condition can we look for approval of the Spirit, except in obedience to its teachings.

But while we mystify and confuse the matter into some intangible senseless delusion, we can have no clear belief of the teachings of Heaven, but must be subjects of every delusion which wicked or designing men endeavor to force upon our credulity. There is one safe way, that is to look to the Word of God alone for the teachings of that Spirit, which directs, controls, comforts, purifies, and elevates us to nobler aspirations and more glorious expectations in Christ. When we learn its teachings fully, we will have enough, without seeking after anything beyond, to make its wise unto salvation.
W. L.

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The following just and noble extract we take from an Address on the subject of Revision, by the Rev. O. B. Judd, of N.Y. We commend it to the consideration of all who sincerely desire unity of Faith and practice among the people of God. It most truly and forcibly points out the only permanent ground of Christian union.
W. L.

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“WILL CHRISTIAN UNION BE DESTROYED OR PROMOTED BY REVISION?”

But we must not be deceived in regard to the ultimate effect of this agitation upon the harmony and union of all who love the truth. For it is not to be supposed, that Christian union can be promoted by sacrificing or compromising the truth; since truth itself is a unit, while the name of error is legion. The tendency of error is to distract; the influence of truth is for union. And, therefore, the removal of a single error from the translation of God’s word, whatever may be the immediate…

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The result will make that word the ultimate basis of a more perfect union. The wisdom that is from above is just pure, then purecaue!
“They shall hear my voice, and there shall be one flock and one shepherd.”

“Translate the Bible unfaithfully, ‘teaching for doctrines the commandments of men,’ and religious errors will be multiplied like the dialects of Babel; the Church of Christ will be divided into sects more numerous than the tribes of Israel; and the armies of the living God will be wasted in fratricidal wars, while the common enemy of Heaven and earth exults in the temporary triumph of his cause over the ruin of immortal souls, the trophies of his direful conquest.

But give us the Bible as God gave it to the Jew and the Greek; let the ‘Lively Oracles’ be faithfully translated into every living language on earth; let the divine will be the supreme law of our action; let all questions of denominational, sectarian, or selfish interests be reckoned absolutely contemptible, when coming into competition with the claims of truth and righteousness; ‘yea, let God be true, but every man a liar;’ then, and not till then, will there be one harmonious communion of all the saints on earth, who, with the watchmen of Zion, restored from the blindness of ignorance, superstition and prejudice, ‘shall see eye to eye,’ and feel heart with heart, and go hand in hand; as they fight the good fight of faith, [and] lay hold on eternal life.”

Figure
The unbroken front of that purified and peace-making Church, marshaled beneath the lone banner of the Cross, and led on by the Captain of our salvation, the Prince of peace, to the conquest of the world, the most formidable institutions of idolatry, and the mightiest bulwarks of infidelity, shall fall; as did the Dagon of the Philistines before the ark of Israel’s God.

“How transcendently sublime and glorious shall be that union, based upon a pure Bible; blending all magnetic hearts in the fellowship of kindred feeling, common faith and harmonious action! He who labors to give to all nations the Bible as God made it, universal in the province of its power; unique in the supremacy of its authority, and unequivocal in the utterances of its heaven-resplendent truths, however great may be the agitation which it produces, is the truest friend of Christian union; he is a peace-maker, indeed; and he shall have a peace-maker’s reward, treasured among the jewels of the Lord of Hosts.”

Thus will settle all controversies.

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PREACHING FOR A SALARY

Omo~ County, Tennessee, January, 1856.

Brother Fanning:

I wish to notice the 8th proposition of your article headed, “The Church of Christ” in the Nov. No. of the Gospel Advocate. You take positions, which if applied, will in my judgment prostrate the energies of our most worthy proclaimers, and produce Disease and Death in the Congregations. My short experience has taught me that each Congregation, in order to its health and growth, should have regular preaching; and if one Church is unable to remunerate the preacher for his whole time—it then becomes necessary for him to divide his time between two or more Congregations; and if he has a family to maintain, he has some idea of the amount necessary to maintain it. And if he devote his entire time to these two, three, or more Congregations, and the intermediate points, he must leave some stipulated sum; otherwise how can he provide for his household, and if he fail to do this he has “denied the faith and is worse than an infidel.” My acquaintance is pretty extensive in the “Western District.” We have many flourishing Congregations, but I am not of the opinion that there are five of them, that would stand by themselves a month without a preacher; all this prating about “linking,” me thinks, suits well as a hobby but will neither enhance the prosperity of the Church or hasten the conversion of the world, or augment the need of more half sustained preachers.

In my humble way I try to preach for four Congregations, and I am sure that neither of them would admit for a single moment that I am employed to “worship for them.” But in presenting for them we preach to the unconverted; for such our audiences are chiefly composed; thus it is through the Church that the word of God is “sounded out.” May the Lord be glorified in all that we say or do, is my Prayer.

Yours in Love,
H. D. BANTAU.

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NOTES ON BROTHER H. D. BANTAU’S COMMUNICATION

Notwithstanding the very favorable impression which has been made upon our mind in regard to Brother Bantau’s many excellent qualifications as a Minister of Jesus Christ, there are some things in his remarks, which strike us as not entirely respectful. The charge of “prating” and “a hobby” we think not well placed, in reference to the editors of the Gospel Advocate. We wish to treat all men with due respect, and we ask nothing more for ourselves.

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2d. We anticipate opposition, when we penned our 6th proposition for discussion in the Nov. No. It reads as follows, viz.

“The present system of men hiring themselves out by the month, week, year or day, as is frequently practiced, to perform the service for the churches and brethren, is ruinous to the cause of Christ’s eternal prosperity.”

But we feel not quite ready yet to discuss these matters in all their bearings. In our essays on the church, we wish to examine every point suggested in this objectionable proposition. We desire, however, to say to Brother Bantu, and all our many preaching brethren who fear disasters will befall the churches, that a stipulated sum should not be promised to each, that the controversy is not regarding the support of evangelists, but the number of securing it. We have long felt the evil experienced by the “poor half sustained” (it should be shunned) preachers, being driven from the Gospel field for want of bread for their families. We respectfully suggest that we think the great error lies in the system. The brethren are generally disposed to do right, but the plan adopted by many preachers, we think, defeats the object, and throws a gloom over the whole church.

The brethren who advocate the salary system, it seems to us, lose sight of the fact that we professed in years past, to adopt the scriptures as our only rule of faith and practice. Human expedients are often preferred to the teachings of the Spirit. Hence the brethren refer to their experience as preachers, and not, so far as we have noticed, to the sacred records for authority to take the best salary that can be secured. There is no brother in the southwest, known to us, who can boast of a much longer experience in the ministry than ourselves, and all that we have seen would lead us to different conclusions from that of Brother Bantu.

We expect to submit our experience soon, and all we ask of the brethren is, a fair discussion, and if we do not show from the word of God, and from facts undeniable, that the system maintained by many good brethren, is productive of immense wrong doing, we are much mistaken.

The Christian system is one of perpetual benevolence, but the plan which requires each member of the church to subscribe at the beginning of the year what he will do, is well calculated to close every liberal avenue of the heart, and to drive the honest preachers as beggars from the Lord’s vineyard.

To be sure, the preacher who can flatter, fawn, and tickle the ears of the flesh, may command a rich salary; but Paul, by such persons, would be doomed to “starvation.” We forbear. Our purpose is to show there is a Gospel plan of supporting preachers, which never fails in accomplishing the object con…

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Templated; and that the evils of which the brethren are complaining so bitterly, arise from the “philosophical system” which has been borrowed from Babylon.

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For the Gospel Advocate

WEST TENNESSEE CO-OPERATION

Brother Fanning: At my own request it was unanimously resolved, that the Secretary of the Christian Co-operation of West Tennessee, make out and forward to the Christian Age, Cincinnati, Ohio, and to the Gospel Advocate, Franklin College, Tennessee, the Minutes of the Annual Meeting, which came off at Miller’s Chapel, Dyer Co., Tennessee, commencing at 4 o’clock, P. M., December 7th, 1855.

But, after taking into consideration the great length of the proceedings, and the succeeding preciousness of space in those invaluable papers, the great amount of other important matters forever rushing and seeking a place in their columns, I have concluded to make a draft upon the Christian forbearance of the beloved brethren composing the Christian co-operation. If I did not have such confidence in the forgiving spirit that prevails among them, I should make out and forward at length, but as it is I only give you the most important, and leave you to judge of the minor actions.

We are sorry to say that Elder W. G. Roulhac, one of the evangelists, who has been laboring in the co-operation, was not present. We were proud to see so many of our ministering brethren present, more than was ever assembled together before in West Tennessee, (the State co-operation at Paris only excepted.) After prayer by Elder John Van Dyke, the election of officers was held and the report from the two evangelists present, (Brother Green Hill and Robert B. Trimble,) was called for, who represent peace as the beacon star among the brethren, while the cause of primitive Christianity, with a steady step moves onward and upward.

They commenced their operations about the first of last April, and about which time Brother Trimble preached his first sermon. They report one hundred and twelve additions. The co-operation paid off Brethren Hill and Trimble for their services, and appointed a committee to settle with Brother Roulhac as soon as possible. While the committee was settling up the affairs of the cooperative year just closed, there was some interesting and animated speaking going on upon the most scriptural manner of Christian co-operation. (O, our brethren know how to discuss questions with each other, without using those low flung epithets toward each other that some in Tennessee use.)

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After closing up for the co-operative year of 1855, arrangements were made for that of 1856, by securing the services of Elder James Holmes, James Gilliland, and Robert B. Trimble, who are to labor with, and in the congregations of Paris, McLemoresville, Hunn’s Creek, Reedy Creek, Phillips, Banker Hill, Liberty Grove, Dyer’s Chapel, Cagesville, Lannumham, and Mason’s Grove, in the counties of Henry, Carroll, Gibson, Madison, Haywood and Dyer. The congregation requested that the evangelists would stir up the pure minds of the brotherhood, by delivering a series of discourses upon practical Christianity, and by setting each congregation in order as the Bible directs, to ordain elders and deacons in all the congregations (where they are not), to urge them to the necessity of assembling together upon the first day of every week, for the purpose of contribution, breaking of bread, and of prayer—in order to the perfecting of the saints in Christ Jesus.

The co-operation also requested that each congregation of the saints belonging to the co-operative body select some worthy young Brother, and train and encourage him to the work of the ministry. About the time this unanimous request was made, two noble young brethren, one from Mason’s Grove, the other from Lannumham, stepped forward and expressed themselves as being willing to give their time and talents to the service of the Lord, in the work of the ministry. There were two others present, who are under the training of the elders of Miller’s Chapel congregation. The Brethren generally were greatly encouraged. By the request of the co-operation, Brother John Van Dyck agreed to prepare an address upon the most scriptural manner of Christian cooperation, to be delivered at its next annual meeting, Brother Robert B. Trimble his alternate. The co-operation then adjourned to meet at Gibson’s Grove, Madison county, on Friday before the second Lord’s day in December next, at 11 o’clock, A. M.

Yours Fraternally,
JOHN H. MOSS.

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THINGS GOOD AND EVIL

LEXINGTON, KY., Feb. 9, 1856.

Brethren Fanning & Linton,—The February number of your very neatly executed Advocate is to hand, for which I thank you. I am truly glad to see a paper established in Nashville, and especially such an one as the “Gospel Advocate.” The cause we plead, Truth and the whole brotherhood demand the advocacy of original Christi…

THE GOSPEL ADVOCATE

98

Unity in Tennessee and Alabama, and especially is it demanded in your community. When it was my privilege to visit the church in Nashville, some twelve years since, I found that, for a long time after, considered to be, a congregation of more than usual interest and ability. Who then could have anticipated its present humbled condition? But, alas! “how have the mighty fallen.” I have heard the “pastor” who has done all the mischief, plead the cause of righteousness with much zeal, and, I thanked God for a young warrior filled with zeal and ability. His present position is truly humiliating and fearful. Infidel in all its tendency and results; yes, more than infidel, his teaching is in defiance of the Word of God. Ten years past it would have been difficult for any one to have persuaded me that the Church at Nashville, together with its community, could have suffered so much. Truth and righteousness will, however, yet prevail, and many will mourn over their apostasy.

It is altogether vanity for us to hope for an exemption from the many sore evils which have occasionally afflicted the Church in all ages. You are directing your paper to the right points as it strikes me. I mean to first principles. The young need to have the foundation of things placed before them, and the old require more teaching. If we ever conquer our opponents it will not be done by yielding up the conflict, or using untempered mortar. We stand upon apostolic ground if the living Oracles can be relied upon, and it ought not to be denied by any sensible, conscientious Christian, that great concessions have been made to Bible truth since we commenced the present conflict. The Baptists have learned much (no matter from what source) of God’s will to man, although they are yet in the mists, as I believe, upon many subjects.

To deny that the commission given by Christ to the apostles, (Mark xvi.,) contains Heaven’s law for salvation to a sinner, is really absurd. The veil is yet over their faces. Nothing can be plainer; Divine language cannot improve upon it, so far as I can see; but they are honest in their convictions no doubt, that “faith only” is the means by which we reach pardon.

Why then immerse? For what is it done? I cannot give a scriptural answer for their practice to this question. But let me be patient, the world was not made or drowned in a day. Time only can remove errors so long taught and cherished. We, too, have been progressing in knowledge, and I trust in piety, and certainly we need leave no scruples in owning that we have made some changes for the better during the past thirty years. It would be strange if we had not.

Yours truly,
GEO. W. BILEY.

THE GOSPEL ADVOCATE

SUGGESTIONS RELATIVE TO “THE KENTUCKY MINISTERIAL EDUCATION SOCIETY”

As Christians, we should rejoice at all laudable efforts for the good of man, and we take this occasion to state, that the brethren of Kentucky have uniformly exhibited much liberality in the different Educational and Religious enterprises to which their attention has been called.

Still our zeal may not be according to knowledge. If the wealth, talent, learning, energy, and influence, which have been exerted for ten years past, in politics, Free Masonry, Odd-Fellowship, and Temperance reforms, had been directed to the cause of Christ, the world would be in quite a different condition from what it is. The respective institutions to which we have referred, doubtless have been of incalculable value to the country, but we presume there is a much better plan for accomplishing the same results.

When the abstract question, “Shall preachers be men of sense and education?” is submitted, all with one voice exclaim, “yes, yes, yes, by all means.” But it strikes us, that the church is the proper school for qualifying men and women for all the labors in the cause of Christ; and, moreover, we exceedingly doubt the wisdom of encouraging any school, or class of persons, independent of the churches, denominated ministerial or otherwise. If the purpose is to educate the needy, we say to the brethren, amen and amen.

No object is more worthy of their attention. In the words of Brother E., “The rich young men will not preach,” and, but few young men with worldly means can be respectably educated, and, in our judgment, it would be genuine wisdom in the churches to turn attention to the education of the poor. If we can build up institutions to enable the needy to acquire knowledge, we shall certainly prove benefactors of our race. Is this the purpose of the movement in Kentucky?

A few of the brethren in the South, with Brother N. Lockworth, are agitating the subject of an Orphan School; and when we last saw our indefatigable brother, and most able defender of the Gospel, John T. Johnson, he had the education of orphan boys and girls much at heart. If the brethren in Kentucky and Alabama contemplate institutions for the education of the poor of the churches, and will speak plainly, the brethren of Tennessee will co-operate with them. Time will soon tell us the kind of school intended in Kentucky, and therefore we will hold our pointed remarks in reserve. God speed every work worthy of His name.

T. F.

THE GOSPEL ADVOCATE

CORRESPONDENTS

Bro. J. W. McGarvey, of Missouri, writes:

“Brother Lipscomb, I am well pleased with the dignified tone of the Gospel Advocate, and the solid matter with which it is filled. I hope you will never, for the sake of avoiding offense, permit your pages to be filled with trash. Before I conclude I must say, that I am much struck with the field of labor Dr. Fanning marks out for himself in the November number. I shall await his discussion of the several propositions with a great deal of interest and anxiety. There is one good thing in our circumstances, and that is, we are not so wedded to any particular system as to prevent our following the leadings of truth unhesitatingly and implicitly. Go ahead with the discussions, and be sure that there is no flaw in the argument; if there is we will make it known.”

Bro. C. M. Collingsworth, of Alabama, writes:

“Your paper I think the very thing we ought to have. It comes to us with truth, and in the love of God, and is gentle and respectful towards those who differ from us. We cannot drive those who see not as we see.” (We do not see very clearly the difficulty which brother C. requests us to notice in regard to Luke xvi. 16.)

Bro. John M. Gholson, of Frederickton, Mo., writes:

“Your paper is written in a style so forcible, plain, and argumentative, in defense of the sacred truths contained in the Holy Scriptures, that truly God-serving people cannot fail to be pleased with it. True, I speak only for myself. It is an admirable feature in ‘The Gospel Advocate,’ that it detracts from no man, that to which he is justly entitled. Christ came not to distract the minds of men, but to impart to them the knowledge of salvation.”

Bro. E. R. Smith, of Limestone County, Texas, writes:

“Brother Fanning, I received, a short time since, three numbers of the Gospel Advocate, and am well pleased with the spirit it breathes. I hope it may be the means of bringing many to the true light of the gospel of our adorable Savior.”

Bro. A. Frowen, of Illinois, writes:

“Brethren Fanning & Lipscomb, I am much pleased with your excellent periodical, and will endeavor to give it a more general circulation through this country.”

Brother F. has our thanks for his very efficient service.

W. L.

THE GOSPEL ADVOCATE

MINISTERS AND ELDERS MEETING

Owing to difficulties, which no one out of Nashville need know, the brethren saw proper to decline holding the meeting announced for the last week in February, but we are happy to inform all concerned, that the church at Franklin, Williamson county, through Brother F. R. Davis, invites the teachers, overseers, and the disciples of Christ generally to meet in that place on Thursday before the second Lord’s day in April, 1856.

We most cordially accept the invitation, and affectionately invite our beloved brethren to meet us in consultation.

Brother Davis writes: “The brethren are desirous to have the meeting, and will make all necessary preparations to entertain all who may attend.”

Let this be the first meeting since 1842 for the purpose of the disciples consulting together THE DIVINE ORACLES, in reference to God’s ways and means to save the lost.

ELDERS

Our thanks are especially due to Brethren Shirley, Dill and Roberts of Cannon Co.; Brother Wade Barrett, of Giles Co.; Brother L. N. Murphree, of Warren Co.; Brother D. P. McCorde, of Gibson Co.; Brother F. U. Davis, of Franklin; Brother S. A. Baker, of Maury Co.; Brother N. W. Carter, of Rutherford Co.; Brother C. R. Darnell, of Marshall Co.; Brother W. C. Huffman, of Sumner Co.; Brother L. Tillman, of Shelbyville; Brother R. Baxter, of Miss.; Brother I. B. Allen, of Paris, Tennessee; Brother A. Flower, of Illinois; Brother J. H. Cain, of Marshall, Texas; Brother W. W. Nance, of West Tennessee; Brother E. H. Carter, of Austin, Texas; Brother Samuel Henderson, of Rusk Co., Texas; and our good sister K. D. Dills, of Springfield, Mo., for their great interest manifested for the success of the Gospel Advocate.

There are many others also to whom we are truly thankful for their great kindness. To all we can but express our most heartfelt gratitude.

We are more convinced every day that we live, the Gospel of our blessed Savior alone can unite people and cause those who are under its influence to aid, assist and encourage each other in every good work. May we all ever be ready to build each other up and work together for the glory of God and the prosperity of his kingdom on earth.

W. L.