THE GOSPEL ADVOCATE

T. Fanning and W. Lipscomb, Editors
VOL. III.
NASHVILLE, MARCH, 1857.
NO. 3.

THE LORD’S TREASURY

Whence the Scriptures teach that “the love of money is the root of all evil,” without it nothing good can be accomplished. Money supplies the comforts of home, enables us to traverse the earth, and cross the seas, and although preachers declaim eloquently against the “almighty dollar,” it is by means of gold they support and labor in the Lord’s cause.

It is money that forms the basis of our civil institutions, and without it not a benevolent institution could exist on earth. Our Bible and missionary societies are all built up by money, and without it neither human nor divine associations could exist. We have not only noticed the reports of various State and district cooperations amongst the brethren, but some of these meetings we have had the honor of attending, and in every instance the chief purpose has been to adopt ways and means to get money.

The first and last question is, “How much will the various churches subscribe; or give to promote the various projects claiming support?” In the Bible Union reports, the great matter is to excite a sufficient interest amongst the brethren and “lovers of pure versions of the Holy Scriptures” to raise the necessary funds to pay agents, revisers, etc. These laborers are not always even members of the association, and so soon as a certain work shall be performed, there may be no more use for the society.

The brethren now have a Missionary Society, at Cincinnati, which the Secretary thinks is to be the great agent in converting the world, and which is to engross the benevolence of the universal brotherhood. But wishing to give our remarks a specific and practical direction we invite the brethren to the examination of some very plain questions.

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1. The Lord’s Treasury is an Indispensable to the Lord’s House

The apostle Paul not only gave an order to the churches of Galatia, concerning “the collection for the saints,” but also said to the Corinthians, “Even so do ye.”

“Upon the first day of the week, let every one of you lay by him in store, (place in the treasury,) as the Lord hath prospered him, that there be no gatherings (collections) when I come.” (2 Cor. 1:7, 2)

There are several points to which we call the attention of the reader in this passage.

Money, or its equivalent in what might relieve the poor and suffering saints in Judea, was to be a matter of special study amongst the disciples at Corinth. It was not a subject to be treated lightly, or one to which the members might attend if they felt like it, or neglect it with impunity; but it was as binding as assembling, breaking the loaf, prayer, singing, or any other religious service.

Why not? “Pure religion and undefiled before God and the Father consists in two items, viz: ‘In visiting the fatherless and widow in their affliction, and in keeping himself unspotted from the world.'”

How can we relieve the fatherless and widows without bread, clothing, and fuel—without money? The idea of men, women, and children living in churches in good health without money, without the means of clothing goods is most cruel.

Every member of the church, not really rich, whether black or white, rich or poor, male or female, is under the most solemn obligations, not only to have money, but also to use it to the glory of God. This obligation involves another question of equal moment, viz., the plan of securing the means to contribute to the necessities of the needy. A simple statement will explain our meaning. All Christians should have some industrial calling by which to make a support and to do good to others.

There is no one in health, so poor as not to be able to make something every week to put into the treasury of the Lord.

Half the amount spent by church members for tobacco, spirits, useless articles for the stomach and fancy dressing, would fill the treasury of every church in the land.

But we forbear.

We learn from the passage quoted, that it is not only the duty but the privilege of “every” disciple to sacrifice to the Lord. There is certainly much wisdom in the injunction. When all the members contribute according to their ability, the burden does not fall upon a few members, who are so imposed upon in most of the churches, that instead of being a pleasure to offer their sacrifice to support the church, it is a matter of reluctance, and frequently results in bitterness of spirit.

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No church can be in health whose members—except the poor—offer not their oblations weekly.

1. The first day of the week is the time designated by the Spirit for making our contributions.

This is not a matter which requires an argument to one who appreciates the Divine Oracles. But we ask, what is more in place than for each disciple on every Lord’s day morning to ask himself or herself the question, “How has the Lord prospered me the past week?” “If he has permitted me to gain two dollars, may I not in safety vest one dollar in the Bank of Heaven?” This course makes it a matter of study, and consequently of cultivation. Thus, whilst we are determining our duty, we are gaining much in the cultivation of our benevolent feelings.

2. We are taught that each is to give as the Lord has prospered him, or, as the Apostle said, “According to the ability which God gives.”

The man who makes a hundred dollars per week can as well afford to put fifty into the treasury as he who makes two dimes can spare one. There should always be equality; that is, each is required to do according to what he has, and each Christian is to be his own judge of what he is able to perform. “The Lord loves a cheerful giver,” but when there is an assessment made by elders or others, it is not a sacrifice or gift but a burdensome imposition.

We have been told that this scripture refers to raising funds for the poor saints, and has no reference to general church expenses, or supporting evangelists. We reply, that the apostle was speaking of the order in the churches, and especially the duty of the individual members, in each contributing weekly, or putting by in the treasury as the Lord had prospered him.

The disbursement is another matter. In this instance, we learn that funds were to be sent to Jerusalem by persons whom the church could approve by letters. In another instance, a church sent “once and again unto the necessities” of Paul (Phil. iv, 16). The idea of a salary to a preacher, or to the poor—which would be quite as appropriate—was not known in the days of the apostles, but as the preachers or the saints had need, the churches supplied their wants.

While on the salary system, it may not be amiss to state a few objections to it in plain contrast with the teaching of the Scriptures.

No people can adopt it who regard in the least the authority of the Scriptures.
The salary system never fails to produce strife amongst the…

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Preachers. For illustration, we visited a northern city some time past, and were invited to occupy the pulpit of a regular pastor on a salary. We preached in the forenoon, and we cannot be mistaken in the conviction that the pastor breathed much freer as we finished, and (as he supposed) were about leaving without an invitation to speak again.

We remember another case: a home of a flippant young coxcomb of a pastor, who was scarcely ever known to invite a brother of respectable talent or decency of life to preach in “his pulpit;” but men of the lowest order of intellect, and lowest life, were frequently put forward, merely to show the pastor’s transcendent superiority. Hence it is a rare occurrence to hear these hirelings speak well of each other.

The tendency of the system is to make preachers mere flatterers of the flesh. In turn, they receive pay in large salaries, rich presents, and the flatteries of the giddy and corrupt. Remember Nashville and Lot’s wife.

In raising a salary, the sole idea with nine-tenths of the people is to subscribe in proportion to their love for the pastor, and, consequently, their sacrifice is not to God, but to their own vicious appetites.

The system makes preachers a set of sycophants, always electioneering for place and money.

It also unmakes the gospel minister, and a preacher is not judged by his talent, Biblical knowledge, goodness of heart, or ability to reprove sin and reform transgressors; but according to his ability to collect a crowd of the indolent, most of whom will subscribe liberally to be flattered into a good opinion of themselves. Hence a preacher’s points are discussed just as traders discuss the good points of a mule or horse.

A few years ago we happened in Louisville, Ky., to hear, in a book store, some old wine-drinking elders discuss the good points of a preacher they had on trial, as if he were a slave they were about purchasing. His person, dress, walk, voice, were closely scrutinized, but we heard not a word in regard to his piety or any legitimate trait of a minister of Jesus Christ. This is the effect of the system.

Worse than all, upon this plan no proper pastors can be trained up in the congregations, and the worship is taken out of the hands of the members of the church, and let out frequently to pert boys and gossiping women. It is said the famous young Baptist preacher of London, Spurgeon, was “pastor at seventeen.” Truly the Lord said, “I will give children to be their princes, and babes shall rule over them.” (Isa. iii, 4.) Corruption has brought it to pass.

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But the system of the New Testament exhibits incomparable wisdom. The cardinal features are easily stated.

The Church of God is the only divinely authorized Missionary, Bible, Sunday School and Temperance Society; the only institution in which the Heavenly Father will be honored in the salvation of the world, and in and through no other agency can man glorify his Maker. It is not only the extreme of folly for Christians to talk of other benevolent institutions, but we see not, and never have seen, how it is possible for any people professing the Christian religion to attempt to do the work of the church through merely human agencies, such as Missionary Societies, Sunday Schools, etc., whilst we have so full provision for all spiritual labor in the body of Christ. Furthermore, we have not been able to see how it is possible for human institutions to engross our time, energy and money, without our losing sight of the church and her agencies.
Each congregation of the Lord should have a treasury, into which the disciples should cast their contributions upon every first day of the week as the Lord prospers them. Upon this system it would not be difficult for any church to keep an ample supply of means on hand to defray all incidental expenses of the congregation, to send relief to poor saints at a distance, and what is of vital importance, to sustain the minister or ministers of the body in accomplishing the service of God in the church and out of the church.

As some of the brethren have not seemed to understand our teaching, particularly upon the subject of sustaining evangelists and the cooperation of the churches, we think it in place to make a remark or two. When a church, as Christ’s school, has educated a member for performing the work of an evangelist, it is the duty of such church to have him consecrated to the work by the presbytery of the congregation, and to send him forth into the gospel field. Such an one is the preacher of the church that trained him, consecrated him and commended him to the work; and the church is bound to see that he and his family are supported. No bargain need be struck, but when his wife and children need, their wants should be known by the pastors—under-shepherds of the flock—and supplied. Should the brother be in a foreign clime, and need a supply, the church should send “once and again to his necessities.” Of course evangelists should make known their wants, and should a church fail to sustain a truly gospel minister, there can be no pardon, either in this world, or the world to come. The obligations resting upon a church in sending out an evangelist, receives not…

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those for whose benefit he labors, from the most sacred obligation to cooperate in his support. This we may denominate church cooperation. In the apostolic age churches cooperated for various purposes, without thinking it at all necessary to form any new society to aid the cooperation; and we cannot for our life see anything to prevent the congregations from cooperating in sustaining evangelists, relieving the poor, building up and supporting schools, or even in translating, publishing, and distributing the Scriptures, as churches and not as societies foreign to the Bible.

The purpose is for churches, upon consultation, to agree in carrying out any required work, and thus they can obey the injunction to “be of one mind.” If the beloved brethren will exercise a little patience in the examination of the subjects presented, all, we think, will see eye to eye, and speak the same thing. In our present condition it is of great moment to understand each other regarding the Lord’s treasury, and the cooperation of the disciples and churches in the work of our Father.

T. F.

THE CHURCH IN NASHVILLE

In answer to scores of inquiries, we deem it proper to give our readers a brief sketch of the cause of Christ in Nashville, Tennessee. Regarding, however, the whereabouts or whatabouts of the author of many sore evils endured by the disciples in this city, we are not able to answer the interrogatories. He is not here, and we wish not to excite the indignation of those who saw the end of his course from the beginning, or the fury of his personal abettors by mentioning his name. Suffice it to say, that he is the best of his tribe.

After much hesitation and contradiction he openly called Christianity overboard, which his more earnest father and brother, for the sake of a few more loaves and fishes, have failed to do. A blight fell upon the vineyard in New Orleans, and wherever one of them has been permitted to insinuate himself, death and destruction have followed. We hope to be pardoned for this necessary reference.

Before giving our statement in regard to the past, we take this early occasion to say, that the brethren now have a request for their meeting points to resume the work, and they have the prayers and good wishes of all the saints. Believing that we often become wiser and better from recurring ever…

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To our errors, as well as the brighter parts of our history, we will offer a very concise notice of the church from the beginning.

In the year 1825, the Baptist Church in Nashville resolved to reject all human creeds and confessions of faith, and to adopt the Bible as the only infallible rule of faith and practice to be governed thereby; that they should, in future, be an imitation of the apostolic churches, meet for worship every Lord’s day, to break the loaf, unite in reading the scriptures, prayers, praise, and contributing for the support of the poor saints; and that none should be received into the church except those making the confession required by the apostles.

Twenty-five out of twenty-eight persons, with the pastor, Elder P. S. Fall, voted for the declaration, and hence the origin of what has, most of the time since, been known as the Church of Christ in Nashville.

The order of worship indicated was studiously practiced and the cause advanced in every conceivable view for many years. In 1831, the “pastor,” Elder Fall, left his field of labor, but the worship was conducted by the elders of the congregation with great dignity, zeal, and profit.

Moses Norvell, Henry Ewing, Albert G. Ewing, Thomas Claiborne, and Robert C. Foster, all of whom, except A. O. Ewing, now sleep with the fathers, were prominent in the management of affairs, and a more intelligent, zealous, and happy church could not be found. Many others took part in the public exercises. When we first visited Nashville, in 1832, it seemed to us that if not all, at least most of the brethren were teachers, exhorters, and men capable of conducting the worship of God. They read and believed the Scriptures—rejoiced in the promises of God—many and female, white and black, bond and free—and felt it to be their high privilege to sing the praises of our Father.

Men of the world, and of the denominations, admitted that the disciples of Jesus Christ loved one another. Whilst the responsibilities of the church rested upon the members, the cause prospered and the saints grew stronger and better.

Most of the time, from 1832 to 1836, Brother Absalom Adams and the writer were encouraged and sustained as evangelists and servants of the church. Thus, by the word sounding out from the Nashville Church, congregations were built up in various neighborhoods and counties in Middle Tennessee. During these four years an evangelist was not regarded as the “pastor” of the congregation, but was subject to the brethren.

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In the spring of 1836, unfortunately for the cause of truth, the church hired a very insidious pastor—well calculated to throw firebrands in such a manner as to raise suspicions among friends and destroy the confidence and peace of the brethren. To be sure his sojourn was short, but he committed evils which yet cry to Heaven. His idea of what he called “the pastorate” was sufficient to make him a bad man.

Another experiment was made, in giving much of the labor of the congregation to a single pastor, in 1841. The result was not favorable. In 1842 the church in Nashville, with quite a number of preachers and others from various congregations, spent some ten days in re-examining her ground with reference to the Bible, and the position she occupied in 1827 was pronounced not only good, but very good.

It was then understood that a church of Jesus Christ has no right to admit philosophy, opinions, or worldly policy into her administrations; and that all points of religious differences should be decided not by a board of bishops, a “pastor’s” ipse dixit, or vote of the majority, but by the law of the Lord. It was taught that the labor of an evangelist consisted in preaching the gospel to the lost, in planting churches and enabling the members to do their own work—to keep house for God.

It was understood that the pastor’s office devolved, of right, upon the older members of the church, and upon no others. Then the idea of hearldess, ladg, flippant and impertinent oratory, taking the oversight of venerable sages and matrons, was regarded highly ludicrous.

But as strange as it may seem, in this same year of grace, 1842, Brother W. H. Wharton by some means, which we will not attempt to explain, became a sort of single pastorate, evangelizing bishop. His brother, in the sincerity of his heart, and the vividness of his imagination, undertook the Herculean task of acting as evangelist and bishop of the congregation, and general and particular physician wherever called; The effect was too obvious. He had undertaken what the Lord had not required—he was soon worked down, had no time to study—his sermons became too stale for ears that began to itch for pastoral novelties, and clerical knick-knacks, and the decree went forth, that in a “fashionable city” we must have not only a pastor of younger blood, to attract the members to the sermon, but one that will please the world, and collect together the giddy, gay, and light-hearted. Consequently one was found of exceeding popularity, and took charge as pastor in 1846. It is not too much to say that, except raising the fund and attending sermons, but little was left for the brethren to per…

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We care not to enter into details, many of which would be painful. The young pastor flattered all, and was flattered by all in return. No member of the church could think of his own performances but with disgust. The preaching, the exhortations, the singing, the breaking the loaf, the prayers, the thanksgivings, the visiting the fatherless and widows, and indeed most of the service was left to persons, the most conspicuous of whom were not even members of the church.

So did matters continue till 1852, when it was clear the leader was a Universalist in disguise. He and his friends denied it bitterly, and denounced all that asserted it as slanderers. By the year 1853 his system had led him and his party into “the absolute know by,” or spiritualism of Theodore Parker, and other rejectors of the Bible, but very soon his plan ripened into the spiritualism of animal impulses. By the year 1856 the pastor, his cause, and the cause which we had denominated the cause of Christ, were all in a state of moral ruin. Even the house, which has since been restored by law, had gone from the brethren.

It will be in place to say, that during the controversies regarding the apostasy of the pastor, the worst of feelings were engendered amongst former friends. The leader possessed great alacrity in this work, and when a mind is falsely impressed, it is next to an impossibility to correct it. His admirers construed everything that was said into the vilest persecution, and loved to hate and abuse all that did not “come to the aid” of their favorite. It is with very great regret we admit, that many aged and respectable members of the church were found in this work of crimination.

That the reader may form some idea of the excessive feeling, we state that P. S. . . . who was mainly instrumental in establishing the church, received but five votes out of some 200 to become the pastor; and Alexander Campbell, who had sinned against no one, was publicly scoffed at by the party when he visited Nashville in December, 1851, and respectable members of the church would not speak to him on the street, or hear him preach. Such sins are hard to plaster over, and God cannot forgive them without repentance.

But we are asked, Why mention these things? We have an object. We cannot see how it is possible for any people to so far depart from truth and righteousness, and get back into place, without repentance, confession, or even an explanation in regard to their course. Those who have erred owe it to themselves, to their brethren, and to God to correct the errors they have committed. The old leaven should not…

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purged out:. It is of the utmost importance that the brethren should begin right in Nashville, but we have only a suggestion or two to make, regarding what we consider a correct course.

Should the members determine to hire another pastor to come to Nashville to take charge of the worship of God for them, no better results can be anticipated than those already experienced. We pray the brethren to consider well this subject.
The only Scriptural plan, and in our judgment, the only plan that the Lord will bless, is for all who do really believe the word of God, and no others, to come together in humility and supplication for help from on high, and with the determination to keep the ordinances of the Lord’s house.

Let the beloved brothers and sisters read the word of the Lord together, sing the high praises of the Father, pray together frequently in humble prayer, commemorate the death of the Savior on every first day, attend strictly to the wants of the suffering, and last of all, let the members introduce family worship, and perseveringly attend to it.

Should the brethren thus start, we could but anticipate, in a very short time, a restoration of peace and good feeling amongst the members, and generally prosperity would soon follow. Great evils may be overcome when we become humble before God. With the initiatory step correctly taken, it would be well for the church to encourage her members once more to exercise their gifts in the congregation, and she might safely invite evangelists to labor in Nashville. Indeed, we see not why several evangelists, able, faithful, and efficient, might not be kept at work all the time.

By such a course Nashville and the whole surrounding country might be greatly profited. These things we have said with the best of feelings, and we beg the brethren to measure well their steps in their very responsible position. A slight mistake now would prove fatal to the cause. Our brethren abroad look to our start with much solicitude, and the Heavenly hosts are not unconcerned in reference to the movements of the believers in Christ in Nashville.

T. J.

THE FIRST AND SECOND TEMPLES TYPICAL OF THE CHRISTIAN CHURCH

That there is a typical connection between the Mosaic system, with the Tabernacle, its court, divisions, vessels, etc., and the Christian institution, is shown by Paul, in his epistle to the Hebrews, and is divi…

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Introduction

It is evident to every intelligent reader of the Bible that there is one between the two Temples, the first and second, and the Christian Church, not as easily perceived, and which has been but little noticed, at least by the general reader. We cannot say that it is accidental, for it is too striking for this; and we know that God, who can “bring good out of evil,” can so shape human events, by his providence, as to make them conform to His designs and purposes, in the great scheme of human salvation and redemption.

The Death of Our Savior

Of this character was the death of our Savior, for the sins of the world, without which they could never have been expiated, and there could have been no redemption from the grave, or the eternal punishment beyond it. As Peter said on Pentecost, “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken with wicked hands and crucified and slain.”

The Temples as Types

We shall here regard the first, or “Solomon’s Temple,” as usually called, as typical of the apostolic or first Christian Church; and the second Temple as a type of the second, or present Christian Church—not of the mass of sects and organizations, not claiming to be the Church, but branches of the true Church and constituting it in the mass—but the true CHRISTIAN CHURCH itself, as in the current Reformation, wearing the name of Christ to the exclusion of all party, human appellations, and having all the distinctive marks that characterized the apostolic church. Branches they all are indeed, but branches of the Roman Catholic Church, and having the features and marks of that, and more or less of its corruptions in their organizations, and its exclusive, persecuting spirit.

The Temple of Solomon

The Temple of Solomon was one of the most splendid and magnificent buildings the world ever saw, in any age or country. All the most costly material, the treasures of art and science, the ingenuity of architecture, and splendor of decoration, were made subservient to its construction. The cedars of Lebanon, the precious and costly wood of other countries, the gold of Ophir, the silver of the commercial world, and the precious stones of all regions, were all brought under contribution in its erection. The ships of Tarshish and the caravans of the east poured their treasures into the emporium of Israel, to be used in this great building; until the precious metals became as abundant in Jerusalem as the stones in the streets! The wealth of the Indies and of Arabia and Africa flowed into it in an uninterrupted stream for years. With such means and facilities as were presented by all these, and with the greatest and most ingenious artificers and workmen of the…

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World, Solomon was prepared to erect an edifice such as the world had never seen, and will perhaps never behold again—a dwelling place for Jehovah on earth, and which he condescended to honor with his presence in a peculiar manner! Such an edifice was a fit type of the Christian Church, the first, the pure, the apostolic Church.

To show that we are authorized to speak of the Temple as a type of the Church, we can adduce the language of Paul, to whom we have alluded as speaking, in his epistle to the Hebrews, of the typical character of the Tabernacle and its appointments, “which was a figure of the time then being.” In his epistle to the Ephesian congregation, he thus speaks of the church:

“And [ye] are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone; in whom all the building fitly framed together, groweth into an holy temple in the Lord.”

And “the stone that the builders refused became the head of the corner.”

With this example of Paul, who evidently regarded the Jewish Temple as typical of the Christian Church, we proceed with our remarks.

Jerusalem was taken by the Babylonians in consequence of the sins of the Jewish nation, the Temple was destroyed by Nebuchadnezzar, and the holy vessels, those used in the Temple service, carried to Babylon. The Jews also were carried captive to Babylon—into a seventy years captivity. At length this period expired, and the Jews are released from their long captivity, and permitted to return to their native land.

And here we have a most remarkable fulfillment of ancient prophecy. It was predicted by Isaiah one hundred and thirteen years before the birth of Cyrus, that he should restore the Jews to Judea, and have the Temple rebuilt. He was called by name, and the prophecy is so remarkable and confirmatory of the truth of the Bible—of its divine authenticity—that we will quote the whole of it. John says, that “the testimony of Jesus is the spirit of prophecy,” and there is a most remarkable exemplification of it in this prediction:

“Thus saith the Lord—that confirmeth the word of his servants, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judea, Ye shall be built; and I will raise up the decayed places thereof; that saith to the deep, Be dry, and I will dry up thy rivers; that saith to Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the Temple, Thy foundations shall be laid.”

Thus saith the Lord to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to…

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open before him the two-leaved gates; and the gates shall not be shut:
I will go before thee, and make the crooked places straight: I will break to pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I the Lord, which call thee by thy NAME, am the God of Israel. For Jacob my servant’s sake, and Israel mine elect, I have even called thee by thy NAME: I have surnamed thee, though thou hast not known me.
I am the Lord, and there is none else, there is no God besides me: I girded thee, though thou hast not known me: that they may know from the rising of the sun, and from the west, that there is none besides me. I am the Lord and there is none else.
—Isaiah 44:24-28; 45:1-6

We have here, in this remarkable prediction, not only Cyrus foretold by name as the restorer of the Jews from their Babylonish captivity, but the rebuilder of the Temple, one hundred and thirty years before his birth, according to correct chronology and history, but also the destruction of Babylon, the breaking to pieces of the “gates of brass,” the “two-leaved gates,” and the cutting in sunder of the “bars of iron” by which they were secured!

Under the reign of Cyrus the Jews, as we have remarked, were restored to Judea, and Jerusalem and the Temple were rebuilt. This brings us to the second Temple. Some of the old Jews who had seen the first Temple, the one erected by Solomon, were still living, and when they saw the second, such was its inferiority to the first that they wept! But it was destined to far surpass it in one respect—to have a glory and a privilege which that never possessed, but one unknown to these old Jews—the Lord himself, the long-predicted and long-expected Messiah, the “incarnate Word,” was to come to it! It was to have within it His presence, and its walls were to echo to the sound of his voice! Had they been aware of this, it would have compensated, in a great degree, for the contrast, and have mitigated their grief.

It was predicted by Malachi, the last of the Jewish prophets, that the Lord should come to the second Temple, preceded by John the baptizer as his forerunner in the following words:
“Behold I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his TEMPLE—even the Messenger of the covenant, whom ye delight in: behold he SHALL come, saith the Lord of hosts.”

Again, in the same prophecy: “Unto you that fear my name shall the SUN of RIGHTEOUSNESS arise with healing in his wings, and ye…

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“shall grow up as calves of the stall.”
“Behold I will send you Elijah the prophet [John the baptizer] before the coming of the great and dreadful day of the Lord:” (the destruction of Jerusalem.)

We come now to the typical application of the Temples, and circumstances connected with them. We see, in the first Temple, a fitting type of the apostolic church. And we see also the purity of the gospel, when first promulgated, in the emblem of the “white horse,” which John saw when the first seal was opened. The Roman apostasy then came on, represented by the “black horse,” in the third seal. The church then lost her character of purity and marks of genuineness, and was carried captive into spiritual Babylon; but it was nearer seven hundred years than a seventy years’ captivity! At length Luther sounded the trumpet of reformation, and the church began to emerge from the long, dark night of Roman apostasy. But no Cyrus had been raised up yet to release her from her long captivity, to bring her back to original ground—that occupied by the apostles—and to build up the “second Temple.” That was reserved for another and a later date.

“The days of miracles” had long since passed away—with the apostles when they left the earth—the word had been confirmed, the Christian system completed, and human agency must now be employed in restoring the church back to her primitive condition.

The first time the “white horse” made his appearance, was when the first seal was opened, as we have seen. The next time (Rev. 6) was not on the occasion of the opening of a seal, but the apostle beholds “heaven opened.” Now the word “heaven,” as used in the Apocalypse, frequently means the church, and the emblem denotes that the gospel, in its purity, is to go forth the second time from the Church. Is not this now the case? Has not the pure gospel gone forth, and is it not now going forth, from the Church? As in the first Temple we have the emblem of the Primitive Church, so now we have that of the second Temple in the present Christian Church—taking place since the long captivity in spiritual Babylon.

The affinity between the type and the anti-type is too close and striking to be the work of chance. And though the present church is probably as far inferior to the primitive, as was the second Temple to the first, and may never equal it, yet it is evidently, according to prophecy, to enjoy a happiness, glory and privilege that the first church was never favored with, and for which the world and church have been in preparation, according to Divine intention, ever since the commencement of the Christian religion. As the Lord Jesus Christ came personally, or “in the flesh,” to the second Temple,

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So shall He come, when he comes again or the second time, but not in the flesh, to the second or present Christian Church. And we can learn from this relation of type and anti-type, what shall be the nature and character of his second coming, about which there has been so much discussion, and such a contrariety of opinion. As his first coming was personal or in the flesh, so his second coming shall be of a spiritual character. It will be according to the order spoken of by Paul, in his first epistle to the Corinthians, 15th chapter: “That was not first which is spiritual, but that which is natural, and afterward that which is spiritual.” Although this is spoken in reference to the resurrection, yet the order will hold as to our Savior’s comings; natural or personal first, spiritual afterward, at his second coming.

What is to be the precise manner of that coming—as to his body and appearance—we cannot tell, nor is it necessary for us to know. It is to be a spiritual coming of some kind, and visible, palpable and real. And when He thus comes, there is to be a union of Him to the Church, such as has never yet been. This is evident from various places in the New Testament, where He is represented as the Bridegroom, the Church as the Bride, and the union is called, “the marriage supper of the Lamb,” or rather the circumstances accompanying it. Paul says, that “Christ loved the church, and gave himself for it, that he might sanctify and cleanse it, with the bath of water by the word: that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing.”

So ought men to love their wives, etc. But we have this important part of the church, his coming, union, etc., presented to us in detail, in the 19th chapter of Revelation, to which every disciple of Christ would do well to give heed; as it behoves the church to be prepared for his coming, or she may be taken by surprise, as will be the infidel and sectarian world! In that chapter, after the fall of spiritual Babylon, the vast multitudes of disciples, and the great exultation over her fall, we are told: “Let us be glad, and rejoice, and give honor to him; for the marriage of the Lamb has come, and his wife hath made herself ready.”

And what is to be this preparation? “And to her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints.” Then John saw “Heaven opened,” behold the “white horse,” and the “armies of heaven following,” etc. “The beast,” (the Roman Catholic power,) “the false prophet,” (the Jesuitical,) and “the kings of the earth,” (the political powers,) combine to “make war upon” the Lamb and his…

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army, but are all taken and destroyed, and the last vestige of sin is obliterated from the earth. All this shows that there is to be a final persecution, and the church is to pass through this ordeal, in order to be prepared, with the spirit of the martyrs in her, for entering upon the millennium, which is now ushered in, as we see in the next chapter, and where we also see that the reign of Christ on earth, during this period, is to be a spiritual one of some kind; but from what precedes, in the 19th chapter, as well as in other places in Revelation, and from what we see in the 20th chapter, it is to be different from that spiritual influence and reign now exerted in the church and in the conversion of the world.

The Millennium

The millennium will be the consummation of the Christian system. When our Savior was about to leave the world He promised the Holy Spirit, to take His place on earth, as the guest (not “ghost”) and comforter of the Church; to remain with and in her, “as an holy temple in the Lord,” an habitation of God through the Spirit—until He shall come the second time; and then the Father, Son and Holy Spirit will all be present with and in the church on earth, in a manner, and under manifestations different from any previously existing. Hence the millennium will be the consummation of “peace on earth, good will towards men and glory to God in the highest heaven.”

And as the reign on earth of the Lord Jesus Christ, during the millennium, is to be of a spiritual character, so the resurrection to take place when He comes, will be a resurrection or revival of spirit and not of body. As we have observed and shown, the material always precedes the spiritual or immaterial, or rather the spiritual succeeds the material.

The Jewish dispensation was of a material character, “which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.” Then followed the Christian dispensation, a “ministration of Spirit.” At the resurrection of Christ there was a resurrection of body, or a material resurrection: “And the graves were opened, and many bodies of the saints which slept arose, and came out of the graves after His resurrection, [as He was ‘the first fruits of them that slept,’] and went into the city, and appeared unto many.”

And at the millennium there will be a resurrection of souls: “And I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they [the souls] lived and reigned with Christ a thousand years.” “This is the first resurrection.”

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Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years. As the other at the resurrection of Christ was a resurrection of body, so this will be a resurrection of spirit.

The millennial church, as we have shown, after passing through the ordeal of persecution, will be filled with the spirit of the martyrs, and thus its members, endued with that spirit, are represented as living and reigning with Christ a thousand years, when it is this spirit in them that will live and reign during the successive generations of that period.

“But the rest of the dead lived not again until the thousand years were finished.” That is, there shall be no revival of the wicked spirit, until then, as “when the thousand years are expired, Satan shall be loosed out of his prison, and shall go out to deceive the nations,” etc. This sufficiently explains the figurative language used above.

We have shown, we think, with sufficient plainness, that the present church, in this ‘current’ Reformation, is the true apostolic, primitive Christian Church—the one that will have to combat the “powers of darkness,” of atheism, infidelity, skepticism, and sectarianism—in short Romanism with its Jesuitism and political alliances—and to pass through the ordeal of their persecution, into the millennium.

When the fifth seal was opened, representing this period, John beheld under the altar the souls of the martyrs, which cried out for vengeance from the Lord, for their blood, upon those on the earth, which they were told to “rest yet for a little season, until their fellow-servants and brethren, that should be killed as they were, should be fulfilled.” This sufficiently indicates the period of persecution alluded to, through which the church will yet have to pass.

The events that are to bring this period about, are also foretold. It was when the sixth angel had poured out his vial or censor of wrath that John says: “I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, [demons,] working miracles, which go forth unto the kings of the earth, and of the whole world, to gather them to the battle of that great day [period] of God Almighty.”

As the “dragon” represented the infidel power of Rome, the “beast” the Roman Catholic power, and the “false prophet” the Jesuitical power; these three typify the triple influence of infidelity, Romanism, and Jesuitism, by which all Europe, and finally the whole world, will become involved in the last “universal war.”

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Are not these three influences now at work? Do we not see them every day in the “signs of the times”? This period will take the world by surprise, when they are not expecting it. “Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” Let the Church take the warning, and watch and be prepared.
IRENEUS.

Note. – In carrying out the typical analogy between the Jewish Temple and the Christian Church, we omitted one striking feature, which it will be worth while to notice in a separate note. The materials for the Temple—at least the first Temple, which was a pattern for the second—were all prepared, ready for fitting and putting together, when collected for the building, at the spot of its construction. And so perfectly was every piece prepared, that the Temple went up without the sound of a hammer! So the materials for the Christian Church must be all fully prepared, by faith, repentance, confession, and baptism, before they are united together as a congregation, for a “habitation of God through the Spirit.” But if baptized, or rather received into the church before baptism, they are not prepared, not fit materials. It is like putting up the logs of a building and hewing them down afterwards; or “throking” the logs into the building, (in “external membership”) with all the branches and brush on, and lopping them afterwards? Such buildings may do for Baptist, Methodist, etc., buildings, but they are not the Temples of the Lord!

ORIGIN AND PROGRESS OF CORRUPTION IN THE CHURCH

“The ancient gospel and order of things,” was the motto with which we set out in the current Reformation. Primitive Christianity had become almost obliterated and lost to the world; and to re-establish it—to restore the original gospel and the Christian system of church government and worship—was the work we undertook, and in which we have been co-laboring ever since. It was a glorious work, and to plead for it was the noblest work in which the tongues and pens of men have ever been engaged since the labors of the apostles and the first Christian ministers! Every inch of ground was contested by our opponents—every argument sifted and every position closely scrutinized, and our triumph, under the circumstances, was decisive proof of the correctness of our principles. But because we have so signally triumphed, and established them so firmly, let us not cease our labors for them or supinely rest in “indolent ease.” Let us look at the primitive order, as instituted by the apostles, and

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As left by them to the church for all succeeding ages. On taking a view of it we will see how admirably adapted it is to the wants of the world and church, and how these wants and that order suit and fit each other.

In the first place, the people we call the world have to be converted to Christ and brought into his kingdom, and when initiated into it by the ordinance of baptism, they must be gathered into communities, called congregations; and these “set in order,” or regularly constituted, organized, and furnished with the necessary officers. For this purpose the apostles constituted an order of the Christian ministry, called evangelists, whom we find attending to this business. This is the first order of the Christian ministry.

In the second place, these congregations had their spiritual matters to be attended to, as the government of the Church, the overseeing and teaching of the members, administration of the ordinances in it, etc. For this purpose the apostles instituted a second order of ministry, called bishops or elders—the former from their office and the latter from their age—whose business it was to attend to these matters, and of whom there was a plurality in every congregation.

And in the third place, these congregations had their temporal matters to be attended to, as providing the “elements” for the Lord’s Supper and handing them around to the members, when it was attended to, acting as the treasurers and almoners of the church, relieving the poor and indigent brethren and sisters, etc. For this purpose the apostles instituted a third order of ministry, called deacons and deaconesses; the latter consisting of sisters whose business consisted in attending to such matters as were appropriate to their sphere and as from their delicacy or otherwise the deacons could not well attend to.

Moseheim speaks of them as follows: “Some, particularly the eastern churches, elected deaconesses; and chose for that purpose matrons or widows of eminent sanctity, who also ministered to the necessity of the poor, and performed several other offices, that tended to the maintenance of order and decency in the church.”

And we find this class referred to in the case of Phoebe and in 1 Tim. iii, 11, where “wives” should be rendered “deaconesses.” The deacons and deaconesses formed the diaconate of the church.

These three orders of ministry were all that were required by the wants of the world and the church, as regards the profession and practice of the Christian religion—or becoming disciples of Christ and living as such. And we can see how exactly these wants and these…

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Three classes of officers correspond, and how they fit and are adapted to each other.

“Fear would not have done; more would have been unnecessary; and God does nothing in vain.” The addition of other classes afterwards, and the preservation of the duties and offices of these, furnish evidence presumptive of the corruption. Not only are these three definitely pointed out, but their qualifications and duties are laid down by the apostles in the clearest manner.

When Christianity was established, the Devil at first attempted to destroy it by persecution, but failing in this, he next resorted to corruption. We have passed through the ordeal of persecution, and now what we have to guard against, let us profit by the history of the past.

Mosheim, in his Ecclesiastical History, shows how the church became corrupted; how, by degrees and almost imperceptibly, the primitive church departed from the apostolic order, to which we have been referring. He first draws the parallel of the church, as we find it in the New Testament, and as it was in the first century:

“In these early times, every Christian church consisted of the people, [members], their fathers, [the elders or bishops], and the ministers or deacons; and these, indeed, belonged essentially to one religious society. The people were, undoubtedly, the first in authority; for the apostles showed, by their own example, that nothing of moment was to be carried on or determined without the consent of the assembly. It was therefore the assembly of the people who chose their elders and teachers, or received them by a free and authoritative consent, when recommended by others.

The same people—excommunicated, profligate, and unworthy members of the church—restored themselves to their forfeited privileges; passed judgments upon the different subjects of controversy and dissension that arose in their community; examined and decided the disputes which happened between the elders and deacons; and, in a word, exercised all the authority which belongs to such as are invested with sovereign power.”

Here we have the apostolic order; and we see that it was essentially the same as that which we have been describing, and for which we, as a people, have been contending.

We have the two orders of ministry in the church, elders and deacons, the sovereign power invested in the members, and the congregation indelibly.

Again: “The fathers of the church were called either presbyters, (from the Greek πρεσβύτερος,) or bishops—titles which, in the New Testament, are undoubtedly applied to the same order of men. (Other notes ago and never refer to office. T. F.) These were men

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of eminent gravity, and such as had distinguished themselves by their superior sanctity and merit.” “Such was the constitution of the Christian church in its infancy, when its assemblies were neither numerous nor splendid. Three or four presbyters [bishops], men of remarkable piety and wisdom, ruled these small congregations in perfect harmony; nor did they stand in need of any president or superior to maintain concord and order where no dissensions were known.”

Here we have the picture continued; and see from it that each congregation had a plurality of bishops, who were all equal in authority, and had no superior over them. In proof that they had no authority out of their own congregation, or in any other, we add the following: “A bishop, during the first and second century, was a person who had the care of [only] one Christian assembly.”

Let us see now how soon, and how gradually and imperceptibly, the primitive order was changed! In this last extract we have a hint of it, in finding but one bishop to a congregation; and in the following, in reference to the second century, we see corruption beginning to be developed: “One inspector, or bishop, presided over each Christian assembly, to which office he was elected by the voices of the whole people.”

Here we have the plurality of bishops reduced to but one, the first step in the corruption and apostasy, that gradually crept into the church, eventually changed the whole face of things; and ended in the Roman Catholic apostasy!

Where are the bishops now, in the second century? Not gone, but reduced to a subordinate position, as the following extract shows: “To assist him [this inspector] in this laborious province, he formed a council of presbyters, which was not confined to any fixed number; and to each of those he distributed his task and appointed a station, in which he was to promote the interests of the church. To the bishops and presbyters, [once the same class but now two!] the ministers or deacons were subject; and the latter were divided into a variety of classes, as the state of the church required.”

Here too the deacons, formerly but one class and all equal, are divided into several! Such was the progress of error and corruption! And now I would ask, and I do it with all deference to my brethren and with the purest feelings of brotherly love, are not we, as a religious body, (“Mind, Brother H., or you will admit we are but another denomination or faction. T. F.) coming to this point? Have we not preachers, styled pastors, who fill the same office that these…

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“dent’s” did?—have the “care of the church,” and the real elders or bishops occupying a subordinate position under them? Or, if this is not really the case, are not things tending toward this? Let us pause, and examine ourselves; and if we are convinced of this, let us apply the remedy at once, and “nip this in the bud,” before we get too far to “retrace our steps” and reclaim the church! But this is not all. Are not our evangelists assuming too much, in becoming “pastors,” or elders, unless they have been ordained to that office; and “labor in the word and doctrine” both? I dislike to use the word “pastor,” popular as it is, because it is used but once in the whole New Testament. We have the “ancient order” as well as the “ancient gospel” laid before us, in the New Testament in terms too plain to be misunderstood; and let us adhere to them. Let us ever keep these before our minds; and let us never make any compromise with error, or sacrifice to custom or expediency a particle of divine truth.

“During a great part of this [the second] century,” says Mosheim, “the Christian churches were independent with respect to each other; nor were they joined by association, confederacy, or any other bonds than those of charity. Each Christian assembly was a little state, governed by its own laws, which were either enacted, or at least approved, by the whole society. But, in process of time, the Christian churches of a province were formed into a large ecclesiastical body, which, like confederate States, assembled at certain times in order to deliberate about the common interests of the whole.” After showing that this had its origin among the Greeks, from the political meetings of their States, Mosheim proceeds: “To these [church] assemblies, in which the deputies or commissioners of several churches consulted together, the name of synod was appropriated by the Greeks, and that of councils by the Latins; and the laws that were enacted by these general meetings, were called canons, i.e. rules.” Here we have the origin of “synods” and “councils,” these tyrannical bodies and councils to the church!

But to proceed with Mosheim: “These councils of which we find not the smallest trace before the middle of this century, changed the whole face of the church, and gave it a new form; for by them the ancient privileges of the people were considerably diminished, and the power and authority of the bishops greatly augmented. The humility, indeed, and prudence of these prominent prelates, prevented their assuming the rank with which they were afterward invested. At their first appearance in these general councils, they acknowledged that they…

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were no more than the delegates of their respective churches, and that they acted in the name, and by the appointment of the people. But they soon changed this humble office, imperceptibly extended the limits of their authority, turned their influence into dominion, and their mandates into laws; and openly asserted, at length, that Christ had empowered them to prescribe to his people authoritative rules of faith and manners!

Another effect of these councils was, the gradual abolition of that perfect equality which reigned among all bishops in the primitive times. In the meantime the bounds of the church were enlarged; the custom of holding councils was followed wherever the sound of the gospel had reached; and the universal church had now the importance of one great public, formed by a combination of a great number of little States. This occasioned the creation of a new order of ecclesiastics, who were appointed in different parts of the world, as heads of the church, and whose office it was to preserve the consistency and union of that immense body, whose members were widely dispersed throughout the nations. Such were the nature and office of the patriarchs, among whom, at length, Ambrose, having reached its most resplendent period, formed a new dignity, invested the Bishop of Rome, and his successors, with the title and authority of Prince of the Patriarchs.

Here we have the beginning of Romanism; the steps that led gradually to its assumptions; and by which the Bishops of Rome mounted towards the throne of Peter as far as power and despotism. We have seen how it commenced, and gradually continued until it ended in this system of corruption and abominations! With these things before us, let us beware of any assumptions of ecclesiastical power among us, as not only the whole letter and spirit of that book by which we profess to be governed, is against it, but it must, sooner or later, end in spiritual despotism, the worst of all forms of despotism! When we find anything wrong, let us apply the corrective at once, and get rid of it. But, above all, let us beware of its beginning, and endeavor to avoid that, as far as possible. A great danger lies in becoming like those around us—in the contagion of sectarian precedent and example—particularly where these approach the apostolic precedents and forms, without adopting them. For example, we have pastors for our churches; whose power and authority have not the apostolic sanction.

A word to the wise is sufficient.

IRENEUS.

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REMARKS IN REFERENCE TO BROTHER IRENEUS’ ESSAY

MosuuM we regard as a fair general historian, but he was not sufficiently intimate with the Scriptures to give a perfectly clear account of the organization of the first churches. Brother I., too, puts in words about bishops and elders which adds not to the perspicuity of the quotations.

We are surprised, however, at the amount of correct information in the essay, and must say, that the great difficulty of writers, particularly regarding what is usually termed the organization of the church, arises from the fact that they write at random, having never studied the subject, and frequently, in a short article, they involve themselves in very gross contradictions. We beg our friends to study the Acts of the Apostles before they attempt to instruct others in reference to planting and directing churches.

T. P.

PROGRESSIVE CHARACTER OF CHRISTIANITY

One of the distinguishing characteristics of the Christian religion is its progressive character. It is eminently a religion of progress; and this stamps upon it the divinity of its origin, and shows it to be from God. No other religion can claim this character. None of the systems of men—of human origin and authority—are fitted for man, and so adapted to him as an intellectual, moral, and physical being.

“The stream cannot rise above the fountain” from which it emanates; and man can no more make a religion to suit himself than he can create a human being! He alone who made man understands him, and knows what kind of religion is suitable to him, and adapted to him in every stage of his being, “from the cradle to the grave,” under all circumstances, in every latitude, climate, and country, suitable to every race of men, and fitted for him in every phase of society and under all the advances of civilization or human progress.

Such a system is the Christian religion; and such is no other religion ever introduced into the world. The religion of Judaism, though of divine origin equally with the Christian, was not intended for the whole race nor for every age of the world, as was vainly supposed by the Jewish nation. Here was their capital error; and this was the rock on which they stumbled and fell.

Giving a literal interpretation to the symbolic language of their prophets, they saw a splendid earthly monarchy through them under the reign of the Messiah, but saw no further. Judaism was a temporal religion.

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Intended for a particular nation only, to preserve the knowledge and worship of God in purity, and to prevent the nation and the world from being absorbed by that idolatry, to which mankind were so prone in those early ages of life in the world. It consisted of a system of “types and shadows,” enumerating the Christian religion, and pointing forward to the promised Messiah, the great “Prophet, Priest and King,” who was to appear; and a system of laws resembling those provided for moral instruction, which was to be the Jews’ instructor, to bring them to Christ. Hence it was not in its nature adapted to the universal, or of perpetual obligation.

The world soon grew indifferent. It was too restrictive in its character—too local and inapplicable—for that perpetual progress in religion for which man was created. And the same objection lies against all systems, though professing to originate from the Bible and to be based upon that divine volume. Not only are they without its sanction, and opposed to its “letter and spirit,” but like the “carnal and disjointed” system of Judaism with which they are more or less intimately connected, they hinder that expansion and progress for which it is constituted—that indubitable growth which Christianity produces and fosters—that “going on to perfection,” for which the soul of man is ever yearning and striving! Hence they are not only weak, but self-injurious and opposed to the best interests of man.

The Bible, and the Bible alone, is the Christian’s creed book; and the one sanctioned by Divine authority. Christianity is a religion of principles, rather than of forms; and hence it is fitted for that illimitable progress of which we have been speaking. While it contains but few forms of ordinances, initiatory and commemorative in their character, there are a few great, general, all-pervading and all-applying principles, under the influence and working of which this progress goes on. These are faith, love, etc., and are in the spiritual system, what electricity, heat, light, etc., are in the natural.

As under the influence and operation of these, take place the perpetual and ever-varying phenomena we daily witness in the kingdom of nature, so under the influence of these great principles in the kingdom of grace or favor, a never ceasing progress goes on in the human mind; and to which human creeds are opposed. Hence, under the influence of faith, love, etc., not only is there a direct effect upon the human mind and heart, and a new spiritual life imparted, but man can go on in illimitable progress, as long as he lives.

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apostolic admonition: “Grow in favor and knowledge;” and the never-ceasing progress in the divine life.
J. R. H.

REMARKS

We object most seriously to Brother Howard’s caption, “Progressive Character of Christianity.” In the first place, diverse denominations employ this style with the idea that Christianity is by no means what it was when first revealed.

“Then,” say they, “the world was in its infancy, men were ignorant, rude and vulgar; consequently religion was then rude; but it is progressive in its nature, and now it is far superior to what it was in the days of Paul.” This is also the correct idea of progressive religion.

Secondly, we state that Christianity was as perfect in the days of the apostles as it is at this day, and as pure and ennobling as God would or could have it. Individuals may make progress under the influence of religion, but Christianity is the same yesterday, today, and forever.

Again, we object to the style, because it is used by all the religious infidels of the world. Even Protestantism has become drunk with the wine of Babylon under the influence of this pernicious idea. Indeed, both Romanists and Protestants have fancied the right, in the progress of things, to change some of the most solemn ordinances of the New Testament. Baptism was thus abrogated for the more refined ordinance of sprinkling. But we forbear.
T. F.

DISCIPLES ALMANAC AND STATISTICAL REGISTER—REMARKS EDITORIAL

Is the December number of the Gospel Advocate, after giving our prospectus of the above work, you are pleased to indulge in some remarks, in reference to it, which I think are out of place.

You say, that “so far we have most heartily encouraged him” (me) “in his publications, although for some of them we have not seen their true place in the church.”

“What this last sentence, which I have underscored, means, I know not. I have conducted, for nearly six years, the Ladies’ Annual. It never was designed as an organ of ‘the church,’ as is the Gospel Advocate, or to set forth the distinguishing tenets as held by ‘the Disciples.’ We have now a sufficient number of such periodicals. Its object has been to occupy ground more common and less cultivated among us, and to supply a want which many have seen as well as myself.

All of its articles have not been of equal merit, but no religious periodical with its programme has been freer from objections than it. The past will speak for itself.

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I published also a volume of original poems a few years since. It was not designed to hold any “place in the church,” such as the New Testament or Hymn Book. It was a contribution to the literature of a Christian public, and has met its award.

I have published “The Gospel and its Elements” and “Christian Evidences.” They are well received, have done good, and will do good. Is it for these works, gotten up with much labor and expense, and to aid me in part to make a living, while preaching to those who are not able to support me, that I am to be arraigned by my good brother Fanning? Tell it not in Franklin College lest the children of the aliens rejoice!

But you seem to be particularly grieved at the announcement of a “Denominational Almanac.” This is your name, not mine. I call it “Disciples Almanac.” With you it “smacks of Rome.” And why? Because it proposes to elicit and spread before the people information on the “number and resources of the denomination,” “Sunday Schools,” “Colleges,” “Periodicals,” etc. This is to me strange reasoning. Do not our brethren give us reports from year to year, of a limited extent, of their number, elders and evangelists, etc., etc.? Have we not Sunday Schools; Colleges, at Bellamy, Franklin, Indianapolis, etc., etc.; Periodicals in many of the States? If a register of the statistics of the Disciples “smacks of Rome,” then do not the churches of which this is to be a register, the colleges, periodicals, etc., etc., belong to the same category?

But the reason you assign for this Roman tendency is, that you espoused a cause, many years ago, which you never regarded “denominational,” or as you call it, to give an odious point to your subsequent comment, “sectarian.” What is “denomination” but a name? Have we no name? If I had said simply, that the proposed register was to give the number and resources of the Disciples, it would have cut off the point of all your objections on this head.

Paul called Christianity a “sect,” in contradistinction to Judaism. (Where did Paul call Christianity a sect? T. F.) I call the Disciples, “the denomination” in contradistinction to all that is sectional. Indeed, I use the word interchangeably. (For this you have no authority. T. F.)

But you are mortified to be placed as “a new denomination.” I have not so placed you, nor “the Disciples.” This is your “denomination” of us, not mine. (You speak of the rise of the denomination…)

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tion. T. F.) I insist, nevertheless, upon it, that we are both a “new” and an “old” denomination, or name, and I might add people.

“NEW” for the reason, that no other people acknowledging Christianity, either wear the same name, have the same divine creed, receive to discipleship on the same basis, or have the same order and worship. Surely in these times of universal defection, such a people denominated Disciples is “a new thing under the sun”—so “new” that but few know where to place it; so “new” that some of us hardly know where to place ourselves; and, therefore, endeavor to get as far from other calling themselves Christians, as “from the center to the utmost pole.”

“OLD” for the reason, that “the denomination” called “Disciples” or Christians originated in Jerusalem eighteen hundred years ago; but in the lapse of time was lost and almost buried in ruins, until recently raised to life again. And now with the aid of a little of that spirit of accommodation which “the sects” take with the scriptures, I might say, that “the first has become last, and the last first” or in other words, the new has become old, and the old “new.”

So far as the Disciples’ Register is concerned, I think that the wind blows from the right direction, and if our brethren think so, they will send us on the statistics required, which we think they will do. And as Brother Fanning is President of Franklin College—one of the accessories and dependencies of “the denomination”—I, as patron of Sunday schools, female academies, and editor of a religious periodical, etc., we hope he will settle us on all such information in relation to the several interests in which he as a Christian man, and elder in Israel stands connected, so far as “the Disciples” are concerned.

In the one hope,
Philadelphia.
JAMES CHALLEN.

REPLY. – We regret much to see that Brother Challen attempts to defend the exceptions to which we called attention.
T. F.

EVANGELIZING IN SOUTH CAROLINA

DEAR BRETHREN: – Having received an invitation from the brethren of South Carolina, through brother Havener, to pay them one more visit, and being authorized by the church at Franklin College to comply with their request, I left home, at Lavergne, Friday morning, 14th of November.

As I entered the cars I had the pleasure of seeing my faithful fellow-laborer in the gospel, brother John Eichhaum. He had been come to sympathize with an afflicted family on account…

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of the death of a younger brother of much promise, who had but recently completed his collegiate course and entered the kingdom of God’s dear Son. But the autumn of death came, and the tender plant was nipped in the bud, but we all fondly hope will bloom in the fruitful fields of immortality. Taking my seat by the side of brother John we conversed seriously of important events, past and present, till we arrived at Decherd, some eighty miles from home, where we exchanged the Christian benediction and gave the parting hand. Soon the iron horse and all his train were buried in the dark tunnel of the Cumberland mountain.

But the darkness was left behind and on we rolled across the Tennessee River, through the deep cut of the round mountain, around the overhanging brow of the Lookout mountain and to Chattanooga. After supper, (which was merely the rough necessaries of life) we left on the Georgia cars for Atlanta. We were progressing rapidly and speedily till we came near Trunnell, when our Georgia horse suddenly flew the track and let down; fortunately no one was seriously injured, the engineer only had his arm and shoulder bruised a little. But there we were, in the darkness of night, planning, prizing and wondering when we would renew our journey. Having lost some twelve hours in fruitless effort we were at last emancipated by the next passenger train and came on our way rejoicing once more. I beheld with delight, in our rapid flight, the hills and valleys and beautiful creeks and rivers, connected with my missionary labors among the Cherokees from ’27 to ’37. I also passed in sight of the lonely place where loved ones sleep in the silence of death.

In the evening we arrived safely in the rapidly growing city of Atlanta, in the hope of once more seeing our aged and beloved brother, Dr. Hook, but was informed by brother Shackelford that he had moved some nine miles into the country. He still sustains the honorable relation and performs the important service of State evangelist.

The shrill whistle called us to our seats, and we left for Augusta, where we arrived Saturday night at a late hour and put up at the Augusta House. Having slept a few hours, I rose early on Lord’s day morning to look over this lovely city of the South, and to prepare for church. Half after ten I took my seat in the Christian meeting house, unknown and unobserved, and had the pleasure of hearing from brother James Lamar a very sensible discourse on repentance. After the supper brother Campfield gave me an introduction to brother Lamar, and changed my lodgings from the hotel to his truly Christian and hospitable family mansion. At night I preached on “Spiritual blessings.”

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in heavenly places in Christ Jesus” to an attentive audience. Under the labors of brother Lamar some twenty persons have been added to the church at Augusta. The brethren say that “the Christian Union” is accomplishing much good in Georgia, and they have consequently determined to continue it under the endorsement of our well-known and very charitable sister Tubman.

I spent several days in Augusta, waiting for some means of conveyance, but failing to get passage by steamboat, I secured a birth in a cotton wagon and came on to Old Union. On Lord’s day I preached to a small congregation, which has been gradually increasing, and we hope the meeting may result in some good.

Since my arrival here I learned that our well-known and highly esteemed Dr. Erwin died on Monday, the 17th of this month. I appreciated many happy hours with him in his pious and interesting family, but I shall see him no more till the resurrection of the just. How uncertain is life! May we be ready to die in the faith, hope and love of the gospel!

Your brother in hope of eternal life,
J. J. TROTT
Old Union, S. C., November 25, 1856.

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DEAR BRETHREN: In my first communication the narrative of my travel and evangelizing terminated in the midst of the meeting at Union. That meeting closed on the fifth Lord’s Day of November. The congregation on the last day of the meeting was considerably larger than it had been on any previous day, and the effort might have resulted in much good if it had been perpetuated in accordance with the apostolic manner.

But the brethren have been so molded in the monthly scheme policy that it is almost impossible to fashion them according to any other pattern. Consequently our labor was, in a great measure, lost for the want of a patient continuance in well doing.

The church at Union, though one of the oldest in the State, and though composed of many good brothers and sisters, is yet without scriptural pastors. True, they have as good a monthly Sunday evangelist pastor as can be found in Tennessee or any other State—brother Havener. But they have no Monday, Tuesday, Wednesday, Thursday, Friday, and Saturday pastors, teaching all the time, publicly and privately, from house to house, and warning every one, night and day, with tears.

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Brother Dr. Tompkins performed a good work at Union, and is gratefully remembered by the brethren, and they are anxious for him to return. In the meantime brethren Bush, Williams, and Croasland are responsible for the spiritual welfare of the congregation, and should at once prepare themselves to teach and preach in the church and all the families connected with it. (1 Pet. 5 ch.)

From Union, I came to Erwin ton, where I arrived on Wednesday evening, and, as usual, stopped at the “Preacher’s home,” Dr. Erwin’s. But death had deprived me of the warm-hearted welcome and Christian salutation of former years! The Doctor had recently slept in the Lord in the faith, hope, and love of a Christian philosopher. However, while I accepted sighted and wept with those who wept, I still rejoiced in spirit to find myself once more in the midst of a truly Christian family.

O what changes a few years can produce in the families of earth! Since brother Gen. Erwin and a lovely daughter, brother Warren and Dr. Erwin have all gone to the state of the dead. But life is more powerful than death, and hence while death has diminished the Erwin family only three in six years, life has increased it more than twice three. Some six of the children have married and are already rejoicing over several sweet and beautiful little pray-ers, while the third parents seem anxious to “bring them up in the nurture and admonition of the Lord.”

On Lord’s day we assembled at the meeting house, called Antioch, in order to preach and teach and attend to the Christian worship. I delivered a discourse to a mixed and attentive congregation, on the way to eternal life, having first read Rom. 6th ch. Brother Havener presided at the Lord’s table, while the disciples remembered Him who loved and gave himself for them. The meeting closed on Monday after a discourse on “Spiritual blessings in heavenly places in Christ.”

Brother Havener and brother Alfred preach each to the church at Erwin ton once a month. Brother Alfred is a young man of considerable promise. He is teaching a small school at Erwin ton and expects to complete next session his collegiate course at Bethany. The death of Dr. Erwin will be a great loss to the church and to the cause generally in South Carolina. The brethren of Antioch and Bethel have made arrangements to build a meeting house between them and worship together occasionally. The great want of those churches, as well as most others, is a competent New Testament presbytery—pastors to teach, preside well, and preach all the time. But the monthly Sunday pastorate will ever prevent the more excellent way.

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From Erwinton I went next to Liberty, where the annual meeting commenced on Friday before the second Lord’s day inst. Here I had the pleasure of meeting and laboring with our venerable and talented brother, Dr. Hook, of Georgia, who had been invited as well as myself to attend the meeting. The Doctor labored faithfully, ably and successfully while he remained, and we regretted that he had to leave on Monday to haste away with railroad speed to attend some meetings in Alabama. The meeting continued until next Lord’s day, but under very unfavorable circumstances, as the weather most of the time was damp and cold, and the house being open and without a stove, a misfortune attending many meeting houses in the mild climate of the evergreen South. Brethren Havener and Alfred and messengers from all the churches in Barnwell—five in number—were present. Some of the brethren were anxious to hire me for a stipulated sum to preach monthly at certain points. But I informed them that I had been sent by the church at Franklin College, Tennessee, in compliance with the request of brethren in South Carolina to evangelize according to the scriptures, and all I wanted was for them to say they wished me to labor, and as to the money, that would be left to their own Christian judgment and liberality. All manifested an ardent wish for me to continue, and the Lord willing I expect to devote six months in Barnwell District. Two intelligent young persons made the good confession, and we expect others ere long. The Lord bless our humble efforts! Pray for me. The grace of our Lord Jesus Christ be with you!

J. J. TROTT.
Allendale, S.C., Dec. 24, 1856.

BRIGHTON, C.W., Jan. 5, 1857.

MY BROTHER:—We have enjoyed a number of refreshing meetings in Canada the past autumn. At four of our meetings, at different points within some four weeks, over one hundred additions were made to the brotherhood. Thirty of these I had the pleasure of immersing. I have immersed some within the past ten days. If all who profess faith were to walk not after the flesh, but after the Spirit, the world would speedily be leavened with truth.

Yours in holy bonds,
D. OLIPHANT.

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THE LORD’S TREASURY

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1. The Lord’s Treasury is an Indispensable to the Lord’s House

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1. The first day of the week is the time designated by the Spirit for making our contributions.

2. We are taught that each is to give as the Lord has prospered him, or, as the Apostle said, “According to the ability which God gives.”

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THE CHURCH IN NASHVILLE

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THE FIRST AND SECOND TEMPLES TYPICAL OF THE CHRISTIAN CHURCH

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Contents

Introduction

The Death of Our Savior

The Temples as Types

The Temple of Solomon

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The Millennium

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ORIGIN AND PROGRESS OF CORRUPTION IN THE CHURCH

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REMARKS IN REFERENCE TO BROTHER IRENEUS’ ESSAY

PROGRESSIVE CHARACTER OF CHRISTIANITY

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REMARKS

DISCIPLES ALMANAC AND STATISTICAL REGISTER—REMARKS EDITORIAL

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EVANGELIZING IN SOUTH CAROLINA

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