THE GOSPEL ADVOCATE
Editors: T. Fanning, D. Lipscomb
Vol. VIII
Nashville, May 15, 1866
Number 20
SKETCHES IN THE LIFE OF ALEXANDER CAMPBELL, NO. 1
While we have presented, from the announcement of the death of Alexander Campbell, that arrangements were completed in his family and the immediate associates of his declining years, for the publication of his biography at an early day, we have doubted whether any single witness would embody all to which his relatives, brethren, and the world are entitled. The life of the Savior was brief, but it pleased the Father in Heaven to put it into the hearts of four of his most distinguished disciples to set forth in order, a declaration of those things which were most surely believed amongst them. They wrote as events occurred to each, and even what at first view seemed to be differences, tended greatly to confirm the Christian faith.
There is, indeed, something peculiar in each human being; consequently, all view passing events from different standpoints, and it is by a combination of light in the physical and moral world, that all subjects are brought out in their true colors. Alexander Campbell was so original in his investigations and efforts while in his full manhood, that no one who was acquainted with his acquaintance could scarcely avoid seeing and learning, what no one else would likely have it in his power to know. Therefore, we deem it due, especially to the Church of Christ, which our esteemed brother reliably and successfully defended against terrible enemies, foreign and domestic, for more than half a century, for every friend of the cause of God and humanity, to give publicly to whatever he may consider useful in the life of this great and good man.
Perhaps there is no man of the age, and we doubt if any has lived in any age, about whom there have existed more honest differences. Many distinguished men of the earth considered A. Campbell as an enemy to God and his cause, and the time was, when few regarded him in any other…
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light. But the times have changed, and men have changed with them. He has been the representative man of truth, in the nineteenth century. Of course it will be no part of our labor to look up history touching the life and deeds of Brother Campbell, but it will be quite sufficient for our purpose, to give our readers the few facts necessary to be known in reference to his birth, life and death, and such sketches, as we suppose, our opportunities make it our peculiar duty to furnish in the history of that distinguished servant of God. Before, however, attempting the sketches and incidents, which we feel it our duty to give, we desire to render an apology for not writing at an earlier date an obituary of our deceased brother. This labor was performed by our junior editor, Bro. D. Lipscomb.
We felt utterly unable to give such a notice of his death as we supposed would be expected. Alexander Campbell needed no eulogy for sensible people to appreciate his true worth, and, therefore, the simple announcement that a mighty soldier had fallen in Israel, we concluded, would be quite sufficient.
In looking over the Scriptures, indeed, we satisfied ourselves that there is a majesty and worth in the obituary notices of both Old and New Testaments, to which Christians would do well to take heed. For instance, it is said that “Abraham died in a good old age, an old man and full of years, and was gathered to his people; and his sons, Isaac and Ishmael, buried him in the cave of Machpelah.” Gen. xxv.: 9. Again, “The people abode in Kadesh, and Miriam died there, and was buried there.” Num. xx.: 1. It is written also, that the disciples of John “took the body and buried it.” Matt. xiv.: 12. Finally it is our judgment that, generally, it is better to state to our brethren and friends, simply what we know to be true of their life and death, and leave them in the hands of their Creator.
As previously announced, however, in our paper, Alexander Campbell, “In a good old age, departed this life, at his own Bethel home, in the midst of his family, and surrounded with friends and brethren who loved him dearly, on Lord’s Day, March 4th, 1866, at a quarter before midnight, and was buried by the side of his father and wife of his youth, and all their children—eight in number—on a beautiful slope of a hill a little to the west of the mansion. The wife of his riper years still lingers on those mortal shores, with their four living children. “He rests from his labors and his works will follow him.”
Of the age of Alexander Campbell we have a few words to say. His son-in-law, Prof. W. H. Pendleton, in his notice of his life and death, says he was born in June, 1786, and, of course, was, at his death, eighty years old. Elder J. S. Lard thinks that he learned from the family years past, that according to the recollection of his mother, he was born, perhaps a year earlier or a year later. The family record, our brother often said to us, was lost in the voyage to America, and we have no opinion to offer regarding the discrepancy. It has long, however, been impressed upon us that he was older than either.
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Of these worthy brothers reports him. At a much earlier date than either of them, it was our privilege to spend much of our time with the departed one, and we distinctly recollect that at a dinner, at the house of the late lamented John T. Johnson, in Georgetown, Ky., in March, 1838, which was attended by Richard N. Johnson and other distinguished citizens of Kentucky, the ages of A. Campbell and Richard N. Johnson were discussed, and there was no doubt in the mind of either that they were born in the same year, and that they were eighty-four years old. If he was not mistaken, he died when he was eighty-six years old, and was, perhaps, in his eighty-seventh year. We believe his father, Thomas Campbell, died at a more advanced age, and possibly, Alexander was not younger than we have suggested, but this is a matter of little importance, and we give the conversation just as it occurred, and express no decided judgment in reference to so doubtful a point.
The county of Antrim, in Ireland, gave him birth. In blood, on his father’s side, he was Scotch, or perhaps, “Scotch-Irish,” and on his mother’s, French Huguenot. In his early education, his father, one of the severest critics, kindest instructors, and most devoted scholars, as the son often assured us, assumed, as was his right and duty, the strictest supervision. Success attended every step through his juvenile and academical studies, and in mastering these, the foundation was laid, broad and deep, for his future greatness.
From his earliest reading, his father was particular to direct his attention to the study of the Bible, history and poetry. Hence we never knew a man so perfectly familiar with the most important events recorded in the sacred annals, particularly the Old Testament, and also in Greek, Roman and English history. Singular as it may appear, Alexander Campbell could recite and fully appreciate more of the English poets, especially Milton, Shakespeare, Thompson and Young, than any one with whom we have had the satisfaction of associating. As we do not propose our brief sketches of this distinguished man for merely dry and dull historical effect, but to profit, if possible, the living, and especially the rising generation, we feel inclined to intersperse them with such practical suggestions as we are confident will be of service to the reader. We never knew a historian or poet whose tastes were not formed in childhood and youth, and it is our judgment that the most profitable reading is in very early life. Old persons can reason, compare and criticize, but youth is the time to collect stores of information.
We do not recollect to have heard Alexander Campbell dwell with any degree of satisfaction upon modern literature, until from Cain and Abel to Martin Luther and John Calvin, the whole field seemed perfectly familiar to him. He was especially conversant with sacred and ecclesiastical history. Having thus acquired a large stock of classical and mathematical learning, he entered, at the proper age, the University of Glasgow, the institution in which his father…
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was educated, to finish his course of studies. How long he remained at the University we do not recollect, if we ever heard him speak on the subject, but it was a sufficient length of time to make himself a very general English and classical scholar. In addition to the Greek, Latin and French languages, he read Hebrew without the Masoretic points, as was the Scotch custom of that day. Great masters, such as Professors Young, Jordan and D’Urc, were the directors of his college studies, and by his diligence and marked ability, he gained not only their confidence, but highest esteem. They felt that a giant was in their midst, and they loved him for his worth. We have seriously regretted for thirty years that we neglected, in 1815-‘6, when we spent much of our time with this remarkable man, taking his notes of his frequent recitals of his academic and college life. We think he told us all, but we let much slip from us, which might now be of service to youth. He did not finish his course, but went far enough to create in his professors the highest admiration for his mental and assiduous application. Of his scholarship we have but few thoughts to offer. Whatever was mathematical advancement in early life, his knowledge of the natural sciences and chemistry, or his metaphysical success, his greater devotion to classical learning, particularly his transatlantic attainments in Biblical criticism, so engrossed his mighty powers that those with many others of his school studies were neglected. As an English scholar he was sternly accurate, as any one competent of judging may learn from his writings. In classical learning he was what might be called by scholars thorough, (a word which he very much disliked) but was not quite so fine and critical a scholar as others who have devoted a lifetime to such studies. Alexander Campbell did not study Greek as school boys generally do, to get through college, but his object was to gain the knowledge of the language which was requisite for examining the mind of God. He studied arts like other languages, as means to attain higher information, and not as the end. In fact, he had such classical and other learning, indelibly written on the tablet of his mind, he could use without it being a burden to him, and no more. Of his powers of thought and Biblical acquisitions, we will speak, if spared to notice the great labor for which God designed him.
The father, Thomas Campbell, a Presbyterian clergyman of the strictest sect of his order, removed from Ireland to Washington, Pa., in 1807, having left Alexander at college, but in 1809 he followed his father. To this date Alexander had not made religious study a special study, although he had been brought up in the church of his venerated father. No doubt he was greatly surprised on reaching America to find his father upon the point of dissolving his connection with the Presbyterian Church. He had withdrawn from the Synod, and by the encouragement of others, he had, in 1808, written “A Declaration and Address of the Christian Association of Washington, Pa.,” in which he proclaimed eternal enmity to “all human authority.”
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In matters of religion, and declared that he would receive nothing of others for which he could not find a “Thus saith the Lord,” either in expressed terms or by approved precedent. This declaration of rights was in press when Alexander Campbell was in Washington, Pa., from Glasgow, Scotland, and it is very natural to conclude that the reading of the proof sheets determined his future religious career. Indeed, Bro. Campbell often said to us that he was mainly indebted to his father for all the advancement he made in teaching, and the resolutions in religious society, resulting therefrom. In the declaration, the Elder Campbell had taken the ground that nothing short of the complete “Restoration of pure, primitive, apostolic Christianity, in doctrine and practice,” could satisfy the honest enquirer after truth.
No marvel that Alexander, in the words of the Father, was so captivated by this bold movement, that although he was “poor in the goods of earth, he rejected every proposition for gain, and gave his almost extraordinary power of soul to the cause of God. As in the case of Saul of Tarsus, Jesus Christ having a great work for the youth, called him from amidst the rough hills of his adopted country, to labor in his vineyard, and his first discourse was delivered in May, 1810, (the month in which we were born,) at Brush Run meeting-house, near Washington, Pa., upon the conclusion of the Lord’s Sermon on the Mount, “Therefore, every one that heareth these sayings of mine, and doeth them, I will liken him unto a wise man which built his house upon a rock: And the rains descended, and the floods came and the winds blew and beat upon that house, and it fell not, for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand, and the rains descended, and the floods came and the winds blew and beat upon that house, and it fell, and great was the fall of it.” Matt. 7:24-27. Thus, we find Alexander Campbell, for the first time, before the public, having fully committed himself to the cause for which he battled to the end of his eventful life.
DENOMINATIONAL TENDENCIES
There has been quite a talk for the past few months among denominations of union. There have been meetings held between leading men of the principal popular denominations, at several points, to talk about a union and basis of union. One meeting was held in Cincinnati, one in Cleveland, and another in New York City, if our memory serves us right. What the exact result of these deliberations is, we are not prepared to state. Suffice it their conferences, so far, seem to give no very certain promises of union. We have ever been an earnest advocate for the union of Christians, in the only union and on the only basis it is possible for Christians to unite—a union in Christ, on the teachings of Christ and his apostles.
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Holy Apostles
We think there is no probability or possibility of the popular denominations of the land uniting upon such ground. Indeed, to do this they must ignore and dissolve their denominations or commit self-destruction. No one does any body, animal, political or religious, determine upon its own dissolution or destruction. Then we anticipate no union upon terms at which Christians can rejoice from these denominations.
Divisions among the professed followers of Christ are sinful, corrupting, and the greatest curse that now afflicts the human family. We can imagine but one more fatal to the interest of humanity, the cause of God, or to be more deprecated and threatened by Christians, that other one is the union of the professed Christians in error, or upon some platform not of God. We have fond hope that the time of this union in error is not come. The church is not yet prepared for this evil day. That this union will come, and that the direst day of blood and strife that the world ever saw, will be the result of it, we have scarcely the shadow of a doubt. But we trust that the church, ere that day does come, will have “made herself ready,” and the Lamb will have acknowledged her as his bride.
She then will be prepared, all she is not now, to withstand the fierce onset of this combination in error. The church has shown her utter lack of preparation, her weakness and corruption, her lack of faith in and love for Christ, by her willingness, as exhibited in the last few years, to sacrifice His interests and destroy herself for the sake of upholding and upbuilding worldly kingdoms. She showed a readiness to uphold the honor and sacrifice herself to the well-being of her earthly government that she has never shown to her true Husband and Maker.
She cannot be prepared to withstand evil until she is willing to sacrifice life, peace, quiet, and honor, with all that she possesses, to maintain His rights, and His alone. Until she returns to the state and condition of true allegiance and fidelity to her Lord, it is to be hoped that the divisions and weaknesses that now afflict the churches who refuse to unite upon His law without human opinion, amendment or alteration, will be perpetuated.
The world and the Church of God, for too long and dark centuries, experienced the bitter rule and dominion of a church united upon some platform, relying upon human expediencies and human devices for her progress and spread. The same causes must bring about the same condition of affairs. There is nothing in human creeds, human contrivances, human laws, that can govern and control human passion. Hence the most sacred of human laws and human disciplines, and human instruments of union have ever given way before the madness of human passion and fanaticism. Instances of this are too fresh in the minds of our readers to need specification. Human nature is the same today as it ever has been, and under similar influences must ever bear the same fruit.
No power in the universe but the dear, unmistakable feeling of responsibility to God, and God alone, can subdue and check man’s passions.
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Nothing but the absolute authority of the pure, unmitigated, unadulterated law of God can control and restrain the violence of his wrath or the selfishness of his interests. So long then as men have nothing stronger or more sacred than human creeds and confessions, and human constitutions to restrain them, these will be broken or altered as the interests or passions of those in whose keeping they are placed demand it. Hence the continual amendment to all human constitutions, both religious and political.
Hence, too, the cry now for union among these denominations refusing to recognize the Bible as the all-sufficient rule of faith and action. It is not because God has said his body ought to be one, that they seek union; but they would seek to be one, as Christ himself said they must be made one of sanctified, through his word. The crippling influence of the recent strifes through which they have passed, the success of their old rival, Romanism, in advancing her interests with the nations, while they languish, have suggested to them that if they would retain their power and influence, they must unite. So far from their manifesting a disposition to give up their sectarian, human foundation, this effort at union is the result of a determination to unite, that they may be the more able to maintain their position.
Whenever, too, the pressure upon them is sufficient, they will be just as ready to unite with the Romish, as the Anglican church. And to this, things are now rapidly and pointedly tending, and another result must surely come. There is no clearer evidence that they do not declare a union upon the absolute and sole authority of Christ upon Christ’s simple and pure word, in his sacred maintenance, than the recent address of Dr. Armitage. Who, though a Baptist, and though Baptists have, to a great extent, been patterning and courting the favor of Paley’s Baptists, spoke in an address delivered before the union meeting, mainly and gloriously in behalf of God’s word and God’s supreme, undivided and unqualified authority. He clearly, in the following language, announced the only principle upon which persons who properly respect God’s authority, can unite, or upon which God can tolerate the union of his children. He said, “I take it, then, that the only way in which Christians can be united is to agree that we will mutually obey whatever is positively enjoined in the New Testament, and insist on nothing beyond that; let each man appeal to the Bible only, and he will yield to no conclusion from his brethren. Opinion will then give place to Christian faith; convenience, and preference and expectation to divine authority.
How common it is for Christians to violate their distinct peculiarities. Because they are not forbidden in the word of God. This is a dangerous principle; it is one of the rocks on which Christian sects split. The things that are especially required are the things that are to be done, and not the things that are not especially prohibited. Luther fell into this trap. Christ demanded of him, “Where has Christ commanded us to…”
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“Where has he forbidden it?” retorted Luther. So because it was not positively forbidden, Luther concluded that it must be done. Our trouble springs largely from this false position. This Baptist spoke these true and noble words for the only possible basis of the true union of Christians, before these representatives of the leading churches of the land. And while they were rejected by these men professing to be seeking for a basis upon which Christians can all unite, we rejoice greatly at this indication of the Baptists returning to their ancient position before God.
I commend these conclusions of the Baptist, that our troubles arise largely from this false position, to-wit: “Christianity may introduce peculiarities, ceremonies, expedients, which are not specially forbidden in the word of God,” to many who profess to stand in advance of the Baptist, and yet are insisting upon experiences not specifically commanded in the Bible. This is a dangerous principle, dangerous to the peace and purity of every church that adopts it; it is one of the rocks upon which the church splits and sects are made. It has been the prolific source of division and strife in the church from the days of the Apostles to the present time. And in seeking union in Christ this fatal rock of strife must be avoided. Cling earnestly to all that is of God; eschew equally as earnestly all that is of man.
In view, especially of this tendency of denominations, to unite upon a human basis, does it not behoove all lovers of truth, as it is in Christ, to be very earnest in their efforts to bring about Christian union—closer, truer, more fraternal union and full worship among those who are all ready professing to be one in Christ? Let then, all earnest, prayerful effort to get all who profess to love the Lord Jesus Christ, to walk on in love and harmony by the same Divine rule.
We cannot conclude this article without a reference to the effect of union now being made in the State of Virginia between the Baptists and those professing to be Christians only. On the 21st day of April, sixteen men from each of the Baptists, but two of whom names have yet been made public, (Elders Broaddus and Gos) meet in private to consult, humbly and prayerfully we trust, whether or not the two people cannot be one in Christ, and according to Christ’s law. While we would have preferred that not quite so much of a denominational aspect had been given the case, still we cannot doubt that good will grow out of the movement.
We feel our especial interest in the Baptists or Disciples of Virginia. Our ancestors preached the baptism of believers in Virginia when they had to be persecuted, both under imprisonment, and it is an immutable and unshaken fidelity to the ancient faith of our fathers, purified by the fires of persecution for almost eighteen centuries, that makes us what we are. We commend this effort and spirit of our Virginia brethren and friends to the lovers of the South everywhere. Is it well to risk the cause of union upon one effort? If it should fail it would dis…
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encourage others. If several efforts were being simultaneously made, and only out of the number succeeded, that would give encouragement to try again. What say you, Tennessee Baptists and Disciples? Shall they live in eternal discord, separation and strife? Shall they not strive to be one people in Christ? It strikes us that it must be a church, and all individual matter at least, neither Baptists or Disciples, having any authoritative tribunal to transfer them at will, it would be well, in their efforts to do good, for each individual church in the vicinity neighborhoods, to invite its neighboring congregation to a prayer meeting to be accompanied with prayerful asking, to see if they could not become one people in the Lord. What think our brethren, Baptists and Disciples, of this? Will they make the effort in the true spirit of Christian forbearance and Christian love, praying that they may come to the unity of the faith in the bonds of peace?
D. L.
NEWS
Bro. W. H. Goodloe, of Murfreesboro, writes that he has recently concluded a series of meetings at Woodbury, Tenn., with twenty-two additions to the congregation. We mislaid his note, so cannot publish it as written by himself. Bro. Moses E. L. is, at this writing, holding a meeting in Clarksville, Tennessee. We learn this from a note from Bro. C. H. Day, of Paws Station. Bro. Day inquires concerning the proposed meeting. Says he wishes to attend. He will find his questions answered in most number of Advocates. Dr. C. S. Reeves, of Montgomery, Ala., suggests that it be made preparatory to a more general meeting of our brotherhood at Atlanta, Ga., next fall or spring. In reply to his queries, Bro. Creath’s post-office is Palmyra, Mo., but he is now on preaching tour through northern Kentucky. He is not admitted to preach in his own state in consequence of the “powers that be,” requiring all who preach in Missouri to preach by the authority of man instead of God. He is unwilling to recognize any authority in religion save of God. We give in this week’s issue a report of the conference in Richmond between the Disciples and Baptists. We make no comments, but commend the minister to the consideration of our readers. The General Conference of the Methodist Episcopal Church South has closed its session in New Orleans. Probationary membership was abolished. Four new Bishops were ordained. The term of pastorate was changed from two years to four. The attendance upon the class meeting, as a condition of membership, was abolished, and left us a privilege to those desiring to hold and attend said meetings. A proposition to change the name from the “Methodist Episcopal Church South” to the “Methodist Church,” was submitted for the action of the conferences. Other changes of a political nature were proposed, but we have heard nothing of the effort to bring Methodism back to any standard of Bible authority, that we had hoped would be.
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Done. When the Bible, not the Bible alone, is adopted as the sole and sufficient rule of faith and action by the Methodists or any other religious body, the necessity for change will at once and forever cease. Until then, change and uncertainty and instability must mark all the proceedings of all the religious bodies of earth. Its efforts and changes are but mere experiments at something that they think will work better than something else that they or their parents thought was best, but which, in their judgment, has failed. So, too, the perfection of their wisdom will exhibit to themselves and their children all the frailties and imperfections of human institutions. When we adopt the Divine rule, we are at once relieved of all anxiety and care in reference to the perfection of the institution and its harmonious and successful operation. Our only care will be to learn the true, God-ordained laws of that institution, and then with devotion apply ourselves to their operation, trustingly leaving the results with God.
D. L.
For the Gospel Advocate.
Montgomery, Ala., April 11th, 1866.
“For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens.” Thus discourses Paul to the Corinthian brethren in reference to the dissolution of “this tabernacle of clay.” Then who would not gladly exchange one of these houses, tarnished in rust and decay, for one from above, spiritual, immortal, glorious and unending? Only think of exchanging this old earth, tossed to and fro like a drunken man, and internally convulsed with volcanoes and earthquakes, for a realm that knows no more to be molested more by the supernal touch of a sun or moon, or the dreadful storms of eternity. Such is the prospect in our Christian sanctuary, because the New Testament shines and stands in the light of this expectation. “I am the resurrection and the life,” says Jesus. “Rejoice in the Lord always,” say the Apostles. Oh, who would not be a Christian?
As said Father Campbell in his discussion with the learned, Father Owen, “The teachings, the dew of religion in the soul, afford incomparably more joy than all the splendid vanities, than the idle laugh or the feeble sounds of the sons and daughters of this life.” Even the alternations of hope and fear, of joy and sorrow, of which the Christian may be conscious in his mortal race after a glorious immortality, afford more joy than ever did the sparkling gems, the splendid crowns, or the triumphant arches bequeathed by the gratitude or admiration of a nation on some favorite child of fortune and fame.
How prophetic, how applicable in the present condition of that great and good man! Who of us that have read his writings for so long, for a moment doubt his enduring heirship to the incorruptible, unyielding…
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An enticing crown of glory, in “that house not made with hands, eternal in the heavens.” But we have wandered from the object of this communication.
Dear Christian brethren everywhere, Jesus said “the foxes have holes and the birds of the air have nests, but the Son of man hath not where to lay his head.” In this city, Alabama’s proud Capital, the Methodists, the Baptists, the Presbyterians, the Episcopalians, the Roman Catholics, and the Hebrews all have commodious houses of worship, and most of them have two or three houses, and some who profess “to take life into a more sure word of prophecy,” have no place for meeting at all, not even a “upper room.”
Now what on earth can be the reason of this neglect on the part of our brotherhood? Are the people of Montgomery considered better than anybody else? What did the Apostle Paul of a certain character say? Now, brethren, this is wrong. “These things ought not to be,” and, although prejudices are strong against us and the cause we plead, I do not suppose there have ever been half a dozen discourses delivered here by any man of our brotherhood. But aside from the religious prejudices referred to, there is, in my opinion, a more generous, whole-souled people to be found anywhere than the citizens of Montgomery, Ala.
I have, however, tried recently to get the use of a room or a hall of some sort to deliver a discourse upon the soul-absorbing theme of our holy religion, but to this time have failed in every instance. On making application of this sort, the first question asked is “What denomination do you belong to?” “I am a Christian.” “Ah, yes, a Campbellite, I suppose.” And then, the matter ends. Oh, if we only had a house to worship in, I feel confident, nay, I am certain, that very soon we would build up a congregation of disciples here that we would all be proud of. That would honor God and the cause we plead. Now in view of the fact that we are few in number, poor and penniless (I know of but four disciples in the city), the way having swept everything from us, I desire to make an appeal to the proverbial charity and liberality of our brethren everywhere to help me build here a house for God. Will not the brethren generally tell me in this good work, and thus “take stock” in Heaven’s savings bank?
Do so, brethren, send in your donations by mail, and I pledge my word as a Christian, to apply every dollar you may give, to the purchasing and the erection thereof of a Christian Church. I propose to keep a book in which I will record the name of every donor and the amount he or she may give, and publish the same monthly, in the “Millennial Harbinger” or the “Gospel Advocate.”
If the brethren assist me, they will never miss the amount so contributed. Liberty of conscience is in no wise a death-bed, and by the authority of…
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God’s work, they will never regret it throughout endless eternity.
Brother W. K. Pendleton, Bro. Ben. Franklin, and Brother D. Lipscomb will confer a lasting favor by giving the foregoing letter an insertion in their respective periodicals. All of which is respectfully submitted by
C. S. REEVES.
From the Religious Herald
CONVENTION OF BAPTISTS AND DISCIPLES
Messrs. Editors: At the late meeting of the Convention of Baptists and Disciples, held in Richmond on the 24th, 25th, 26th and 27th of this month, (April,) it was agreed that as we had failed to find any basis on which we could, with propriety, jointly recommend the ecclesiastical union of the two bodies, the minutes of our proceedings should not at present be published, especially as the Convention was altogether voluntary on the part of its members, and claimed, ecclesiastically, to represent no body or bodies of Christians. The minutes, however, were committed to two members of the Convention, one from each party, for preservation. These brethren were instructed not to publish the minutes, unless they should feel that the publication of said minutes would do good. At the same time an address, which had been reported by a committee in an imperfect state, was taken up for correction. The hour of adjournment being at hand, we could not find time to make the verbal alterations deemed necessary; the address was committed to Elder J. W. Goss and myself, members of the committee, that we might correct and publish it. Elder Goss and myself being compelled to separate, and there being no prospect of an early opportunity for us to meet again, the paper was left with me, to make such alterations, grammatical or rhetorical, as I should think proper. Strictly, however, preserving the sense of the original.
Having been urged by the members of the Convention, and pressed for time, I have done this work hastily, and yet, I believe, have fully and faithfully represented the entire spirit and meaning of the address.
W. F. BROADDUS, Charlottesville.
Address of the Convention of Baptists and Disciples, held in Richmond, April 24th, 25th, 26th and 27th, 1866, to the churches of these denominations in the State of Virginia.
Dear Brethren: We have met in this Convention, not as delegates appointed to transact business for you; but as a voluntary convention of professed Christian men, earnestly desirous to promote the cause of Bible truth, and to bring nearer to each other the divided tribes of our Lord’s great family.
It had been hoped by many that the influence of time, and the more thorough study of the Divine Word, had brought us so near to each other in mind and heart, and in the interpretation of the Scriptures, as to
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make it manifest that we could jointly recommend to our churches in Virginia a more intimate ecclesiastical co-operation than has heretofore existed—hoping that fraternal, mutual courtesies would sooner or later lend to a cordial ecclesiastical union of the two bodies.
With a view fully to ascertain each other’s views of the teachings of the Bible, we have for four days met for conversation and kind discussion of the questions deemed necessary to be discussed on the occasion. We have frequently united in appealing to God and the Father of our Lord Jesus Christ, that he would, by the Holy Spirit, lead us to right conclusions in the premises. During our entire session, there has manifested as much of Christian courtesy and brotherly kindness, as we have ever seen manifested in a body of thirty men engaged in the discussion of questions involving Christian fellowship. But, after all, we have remembered the conclusion deliberately, however reluctantly, that the time has not yet come when the Baptists and Disciples are, on both sides prepared, with a prospect of perfect harmony, to commit themselves to any degree of co-operation beyond such courtesies and personal Christian kindnesses as members or churches of different denominations may individually choose to engage in.
We would express, however, with much gratitude to our common Father, the gratification we have felt and still feel, in having developed, by this interview, an agreement of views as to the great facts and truths and duties of the Gospel, far more extensive and practically identical, than many of our brethren had supposed to exist; and we would earnestly recommend to the brethren of the two bodies in the State of Virginia, to cultivate the spirit of fraternal kindness and Christian courtesy toward each other—to keep in mind the prayer of our Lord, that all his people might be one; and while they cultivate the spirit of peace, to refrain as far as possible from everything that would tend to alienate from each other, those, who, in regard to so many precious and important truths taught in the word of God, give the same interpretation, and in regard to so many Christian practices are of one mind.
Signed by direction of the Convention.
W. F. BROADDUS,
J. W. GOSS.
April 27th, 1896.
REJOICING AT CALAMITIES
There is a disposition in mankind secretly to rejoice at the calamities of others. This is true, not only of our enemies, but of others. This is a most unamiable and wicked disposition, and is often condemned in the Bible. In the time of war, when we are rejoicing at a victory, we forget that our victory is the cause of mourning, grief and deep distress to thousands of parents, wives and helpless orphans. What is a cause of
THE GOSPEL ADVOCATE
Joy to us, is a source of the deepest anguish to others. King Solomon’s advice is as follows:
“Rejoice not when thine enemy falleth, and let not thy heart be glad when he stumbles; lest the Lord see it, and it displease him, and he turn away his wrath from him.” — Proverbs xxiv: 17-18.
“Say not, I will do to him as he hath done to me: I will render to the man according to his work.” — Proverbs xxiv: 29.
“Rejoice not against Jacob, O mine enemy: when I fall, I shall arise; I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me.” — Micah vii: 8-9.
Between Jacob and Esau there was enmity before they were born, and they generally lived in a state of enmity. Their descendants kept up the ancient feud. The Edomites were implacable, and had not only rooted, but a perpetual hatred to the Israelites, and harassed and distressed them by all possible means, and they seized every opportunity when the Israelites were harassed by other enemies to make inroads upon them, and to cut them off wherever they found them.
To afflict the afflicted is cruel. This is scarcely of man, wicked as he is. He must be possessed of the malignant spirit of the devil when he wounds the wounded, exults over the miseries of the afflicted, and seeks opportunities to add afflictions to those who are already under the rod of God, by rendering God thanks for the calamities of others. God will not allow men to insult those whom he has cast down. His judgment is sufficient; to add more is to insult him. If our enemy has acted cruelly towards us, and God punishes him for his cruelty, and we rejoice in it, we make his crime our own, and let it be done to us as we have done. It shows a malignant heart to rejoice in the miseries of those who have acted unkindly towards us. The Edomites triumphed when they saw the judgments of God fall upon the Jews. The Lord severely reproaches that conduct of the Edomites.
“For thy violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut off forever. As thou hast done, it shall be done unto thee; thy reward shall return upon thine own head.” — Obadiah 10 to 16.
God will not associate any person with himself in the judgments which he inflicts upon the children of men.
“What we do to others, good measure shall be done to us, whether it be good or evil.”
“Be merciful and thou shalt obtain mercy.”
May 6th, 1866
BENTONVILLE: I held a meeting with the congregation at Castalian Springs, Summer county, Tennessee, including the first and second Lord’s days in April, which resulted in ten accessions to the church. The serious interest and attention in this community are considerable, and I have no doubt a large harvest will be reaped from the good seed sown during…
THE GOSPEL ADVOCATE
the series of meetings at the above place. The church seems determined to work for the Master’s cause. I also made a brief visit to Battsville, and had a good hearing, and could I have remained longer, much good might have been done. Our Baptist brethren gave us a favorable lecture on the subject of Christian union at the latter place. After a visit to my family, I have returned to Tennessee to labor in this inviting evangelic field. Much labor is needed in the way of encouragement and reorganization. I will be at Union Meeting-house, Cumberland county, on the third Lord’s day in May, and would desire to correspond with Bro. Dr. T. W. Breazeale, respecting a visit to Fayetteville, as suggested by him. I can be addressed at Johnson Valley Post-office, and would like, no preventing providence, to go on via Shelbyville from that place, so as to be there Friday before the fourth Lord’s day in May. I am ready to visit any place where labor is needed, and the brethren are willing to hold up my hands.
Yours truly in the Gospel,
J. R. PHAME.
P. S.—Any letters addressed to me at Nashville, care of Gospel Advocate, will be received.
THE ANSWER OF J. C. TO THE TWO QUESTIONS OF D. L.
Bro. D. Lunsford—Dear Sir: You ask me how and tell when God answers the prayers of sinners? I am sorry you asked me these questions; I will tell you why. I read in a paper not long since of a clumsy preacher who gave a particular description of the way in which God made Adam, and said he was the first man God made, and when he finished him he set him up against the fence to cry. When he had finished his sermon another darkey came to him and said, “Look here, Brudder! You tells us that Adam was the first man God made, and he set him up by the fence to cry. Brudder! I want to know who made dat dere fence?”
“Now, Brudder,” if you ask such questions, den you does overthrow all de theology dere is in the world.”
By you asking me such questions as you have, I am afraid you will overthrow a great deal of theology. As the shortest way of answering your questions, let me ask you some questions. Do not the Scriptures teach that there are but two classes of religious characters, the righteous and the unrighteous? Does not Paul say that not the hearers of the law are righteous, but the doers of them? Rom. 2. Is this not as true of the Gospel as of the law? Do we not teach that none but those who believe, repent and are immersed, are doers of the Gospel? Or in other words, none but such are righteous, or pardoned persons. There is a point of time up to which a man is a sinner or an unrighteous person, and after which he is a righteous person, or in other words after he performs the above named acts, he is a righteous person. These things being so, are…
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Not all those persons who have not performed these actions are sinners or unrighteous persons? This includes all the Pædo-Baptists and others. Now, from these premises are we not bound to conclude that the Pharisees are sinners, and that God hears their prayers, or else that they are righteous, and God does not hear their prayers? They are either sinners or righteous, and their prayers are either answered or unanswered, one or the other. I think I did better by cutting the knot, saying He answered their prayers, than you will by trying to untie the knot, by saying they are righteous by hearing the Gospel before they do it, and that their prayers are heard as righteous persons when unpardonable. If the prayers of Pharisees are unanswered, it must be either as righteous or unrighteous persons. If you say they are unrighteous persons, and therefore they are not answered, I fear you will overthrow a good deal of theology. If you say the Pharisees are righteous, and therefore their prayers are answered, I fear you will run against Paul and all our teaching, and overthrow our theology. I think it better to say they are sinners, and that their prayers are heard, than you will to say they are righteous and still unpardoned and their prayers not answered. However, I will give you another reason to study these things before I make another effort to get out of the trap you set for me.
Yours truly,
J. C.
For the Gospel Advocate
Brethren, Fasting & Lessons
At a previous appointment the brethren representing eight congregations assembled at Miller’s Chapel, Bynum County, Tennessee, on the 1st day of September, 1866, for the purpose of forming themselves into a cooperative body. After continuing together some days, it was agreed that a committee of three be appointed to procure the labors of an evangelist, whose time should be spent in the households of the congregations represented, and not to the churches, but to go forth into the world as a general evangelist. That committee obtained the services of our faithful and long tried brother James Holmes, whose praise is in all the churches. Our congregation assembles again at Cageville, Haywood County, on Saturday before the first Lord’s Day in May next.
W. W. NANCE.
Lebanon, Tenn., March 23rd, 1866.
Brother Ligon
I have just closed an interesting meeting at this place. I began last Saturday night and closed last night with two additions to the church, nine by confession and baptism, and three from the Baptists. The brethren and sisters were much encouraged and refreshed, and the interest was more general and the prospects more flattering than ever before in Lebanon. Will not some of our brethren come and hold a meeting here soon? Will not Brother Ligon come soon? The good cause is around and onward. To the Lord be the praise.
Your brother in Christ,
I. C. SEWELL.