THE GOSPEL ADVOCATE

T. Fanning and W. Lipscomb, Editors
Vol. III
Nashville, May, 1857
No. 5

MISSIONS AND MISSIONARIES

We think it due to ourselves, to the cause we plead, and to the brethren especially who seem to differ widely from us, to state our teaching in reference to co-operative labor—embracing missions and missionaries—in very plain terms. It was with much hesitation we brought ourselves to the conclusion, in 1855, to commence the publication of the Gospel Advocate. As expressed to our intimate friends, we were satisfied that we would be forced to attack existing institutions among the brethren, and we felt unwilling to have their opposition. But we have freely spoken, and now all we ask of our beloved brethren is a fair discussion.

We will publish anything that may be written, indicating the proper temper of mind, but we have in our possession communications, and have seen in some of the papers things which, if we were to notice at all, we would be compelled to treat in no manner by no means pleasant to us.

In the present number we think it not unbecoming to define as clearly as possible our position, that our brethren may make no mistakes in opposing us.

1. We are candid in the belief, that the Bible, fairly translated, offers to the world the whole mind of God to a lost race; that it is indeed a…

130

THE GOSPEL ADVOCATE

The book of spiritual explanations or interpretations, and, therefore, it is the province of no one to offer expositions of the mind of the Deity to the world. Furthermore, we doubt not that the Bible offers to the world, in form and detail, and better expressed than can be expressed by mortals, the only true and infallible religious creed. We are also satisfied that all pretended imitations of the Scriptures, professedly taken from the Bible and like it, are sheer fabrications of men, untrue in themselves, and are highly pernicious in all their effects. They are to be classed with religious speculations, all of which are without any proper foundation, and are most detrimental to religion. Consequently, we believe and teach that man by nature and education is unable to originate moral truth, or even speculate or philosophize correctly; that he is not competent of directing his steps spiritually, and finally, that his only safety is in “walking by faith” as the Scriptures lay.

2.

We believe and teach that the Church of Christ is fully competent to most profitably employ all of our powers, physical, intellectual, and spiritual; that she is the only divinely authorized missionary, Bible, Sunday School, Temperance and Co-operation Society on earth. It is, has been, and we suppose always will be our honest conviction, that the true and genuine service of God can be properly performed only in and through the church. Hence we have questioned the propriety of the brethren’s efforts to work most successfully by means of State, district and county organizations, “Missionary,” “Publication” and “Bible Societies” or “Bible Unions,” “Temperance Societies,” Free-Mason and Odd-Fellowship Societies” to “visit” the fatherless and widows in their affliction, or any other human organization for accomplishing the legitimate labor of the church.

We wish to offend none of these associations. All may be qualifiedly good, and no doubt men through them have done good service, and may still do more. But the question with us is to ascertain if Christians, particularly, cannot work more successfully in any and every department of benevolent exertion by means of the church alone. We very respectfully suggest that, in our judgment, the motives which operate on us in these inferior institutions, detract much from the value of our service. We think, indeed, that living soberly, righteously and godly, from the influences of the Bible, is quite a different matter from attempting the same from the authority of human institutions. A single example may illustrate our meaning. Baptism by the authority of Jesus Christ, for the purpose of entering into the…

THE GOSPEL ADVOCATE

Page 131

“Kingdom of God, is a most valuable performance; whilst baptism, though it may be dipping a dozen times, merely to join a sect, is not only a burden, but a mockery of obedience to the Lord.

Regarding missions and missionary societies we must, on many accounts, be specific. The church, as we have often said, is Heaven’s missionary society to a suffering world, and the ministers commissioned, sent out and supported by the church, are God’s missionaries to call sinners to life. We have not been able to see the necessity of a missionary society beyond the church. We ask the brethren, in all kindness, if it would not be better even to send our beloved Brother, Dr. Barclay and his most amiable, intelligent and really accomplished family, to Jerusalem, by the agreement and co-operation of the churches than by another and strange body.

Suppose brother Barclay were commissioned, “RECOMMENDED,” by the congregation of which he is a member, as were Paul and Barnabas at Antioch, and his church were to ask the co-operation of any number of sister churches in this special labor, would not the work be practical? Would not the brethren undertaking the labor have the authority of Scriptural examples in their favor? We venture there is not a church in America, England, or even in Australia, which would not rejoice to co-operate in such a soul-cheering service. If the churches could feel it was their work—which they might all do if approached as the churches of Christ—they would regard it as a very high privilege to join with their brethren in so noble an enterprise.

But the modern electioneering system of approaching individuals for money, without regard to the high and most Christian obligations resting upon the churches, is well calculated to starve our missionaries and render the church of God entirely useless. We feel not inclined, however, at present to debate the question; our object is to present the teaching which we regard as correct and we ask the brethren to consider it well before they reject it.

Brother Milligan regards the bodies we are opposing as “Institutions of necessity,” through which we are to perform the Lord’s service. Brother Pendleton has most respectfully requested us to suspend our judgment, and even Brother B. Franklin, we are informed, has written in opposition to the churches employing all of our means to do good, but we say to these good brethren, and all others concerned, that we made up our mind long ago, and unless better reasons are shown, we shall consider all religious expedients unnecessary, and in opposition to the reign of Christ.

T. F. C.

THE GOSPEL ADVOCATE

SECRET OF RELIGIOUS SUCCESS

No one, we presume, has questioned the truth of Solomon’s declaration, “There is a time for every thing;” and we suppose there is quite as little reason for doubting the truth of the assertion, there is an important secret in success, whether in worldly business or spiritual concerns.

In a calculation made a few years since, it was shown that ninety-five out of a hundred merchants in New York city had failed in the past twenty-five years. Why are we surprised at such results, when all seem to run well, all labor diligently, and, so far as a casual observer can tell to the contrary, they all bid equally fair to succeed? But equal difficulties attend the various pursuits of life.

What is the cause of failures? We answer, Incompetency of agents. No other answer can be given. Men fail in farming because they possess not the requisite knowledge or energy to execute the work. In mechanical trades, and even in the more “popular professions,” the same remark holds good. It will be noted that in all callings some succeed to perfection. They are able.

We may be told that men who are competent for business often fail through “bad luck,” misfortunes, etc. We reply that bad luck, misfortunes, and accidents are frequently the result of incompetency in the sufferer. Persons, for instance, attempt labor for which they possess not the requisite qualifications, and success, in such instances, should scarcely be anticipated.

Possibly nine-tenths of the lawyers, doctors, and preachers of the country evince, practically, such destitution of qualification that they not only fail, but squander property and sink their character even below its true level. In our proper sphere, we always act to best advantage.

It is said, “There is no universal genius,” but we suspect there is no one who could fail of success, possessed of sufficient independence to labor in his true place. It is thought that Satan fell from heaven on account of dissatisfaction with his position, and especially a determination to take the place of the Deity. If it is true that our failures generally arise from our attempts in a wrong direction—in professions for which we are not competent, it is equally true that all men may be successful by studying carefully their true calling in life.

“All are but parts of one stupendous whole,” contains a thought better than most poetry; and if in worldly affairs all could learn their true positions, and be induced to occupy them, ours would become a much happier world.

THE GOSPEL ADVOCATE

133

But the moral bearing of our suggestions is of vast importance to us. Why is it that there are so many complaints against religionists? Why do we all find so many faults in ourselves, as well as in our brethren? The religious machinery of the world is not in order; the wheels of the great church car move not regularly, and hence the frequent failures of Christians. To point out all the causes of spiritual failure might be considered an endless labor, but when we reflect in the style of a great tyrant of modern times, that

“The mistaken thought of the moment is fatal,”

we may begin to discover the importance of at least beginning right in religion. The fatal error lies in starting wrong. When the whole purpose of religion is absent from the mind, no performance can be beneficial. If, for illustration, the idea of religion is that it is some terribly gloomy subject, suited only for the sick and dying, and intended merely to enable its advocates to escape hell and gain a sort of mechanical admittance into heaven, all the proper motives for a religious life are concealed. If in our religious performance we act with the view that we are merely discharging obligations imposed, our compliance is reluctant and our service is destitute of meaning, burdensome and unprofitable. Such a view of religion not only renders it a burden, but impels persons to labor to rid themselves from its performance.

Mourning amongst the Greeks, Romans, and even the Jews, was left to the lowest bidder; but under the new economy the Savior says,

“Blessed are they that mourn, for they shall be comforted.”

The grand secret of enjoying comfort in mourning arises from an intelligent performance of the labor. But as certainly as the secret of good physical and mental health consists exclusively in prudence in bodily and intellectual labor, spiritual vigor arises alone from well-directed spiritual labor.

The grand purpose of Christianity is to give us spiritual employment to engage our time, talents, energies, and our property in the service of God. Hence no people can be religious or spend a religious life without daily exercises of so personal a nature that the heart, mind, and body shall have vigorous and healthful labor. This is the key to spiritual existence and the secret of success in overcoming the world.

T. F.

Dr. W. D. Joumal desires his correspondents to address him at Eaton, Buchanan County, Missouri.

THE GOSPEL ADVOCATE

JUSTIFICATION BY FAITH ONLY

BY ELDER H. JONES, OF LEWISBURG, TENNESSEE

When we are told that men are justified by faith only, we understand that nothing is to be regarded as a cause, agent, or means of justification but faith—solitary faith, faith by itself—faith separate from, and independent of all other causes, agencies, and means. If there be any other cause, agent, or means, then it is not by faith only. And if there is any accompanying cause, anterior, posterior, or collateral, then it is not by faith alone. And to contend for justification by faith alone, is to discard all other causes, agents, and means; and is subversive of the truth of the Bible, and of the obedience of faith.

For the scriptures teach that men are justified by grace, Romans 3:24; by Jesus, Acts 13:39; by his blood, Romans 5:9; by the spirit, 1 Corinthians 6:11; by works, James 2:24, etc., all of which are made void by the doctrine of justification by faith only; for if it is by faith only, then it is by none of these, though the scriptures so affirm.

But the spirit of truth seems to have anticipated the rise of this error, and by James has forever and indelibly stamped it in both its forms with the seal of condemnation. For if we use the term faith alone, he meets it by saying, “Even so faith, if it hath not works, is dead, being alone.” (James 2:17.) And if we say by faith only, he meets it with: “Ye see then how that by works a man is justified, and not by faith only.” This it would seem ought to convince everyone who is not under the influence of the spirit of Antichrist, that the doctrine is untrue. But as it lies at the very foundation of the modern revival system, we will examine it a little closer.

If sinners are justified by faith alone—justified or pardoned the moment they believe; then it follows that they are unbelievers till the moment of pardon; and consequently, neither their coming to the altar, nor their prayers for pardon are pleasing to God; for “without faith it is impossible to please him.” And worse still, “Whatsoever is not of faith is sin.” If they are justified or pardoned the moment they believe; then there is no interval for prayer between faith and pardon; and consequently it is impossible for them to pray in faith for pardon. Therefore if they pray for pardon it must be without faith.

James says, “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, driven with the wind and tossed.”

THE GOSPEL ADVOCATE

135

For let not that man think that he shall receive any thing of the Lord.

If they are justified or pardoned by faith alone, then it is without repentance. And if repentance means reformation, then they are pardoned before they reform. Consequently, pardoned while in the practice of sin.

Or if repentance means sorrow for sin, then they are pardoned before they are even sorry for their sins; consequently, pardoned while in the love and practice of sin. If it is said they must repent before they believe, then it is not by faith only; both being necessary. And if repentance is before faith, then it is not of faith but in the absence of faith; and consequently is not pleasing to God.

If justification is by faith only, then sorrow, repentance, prayer, confession, and baptism are all excluded—all unnecessary, and consequently the whole altar or mourning-bench system is a farce—a perfect mockery of coming to Christ.

But, if the position is taken, that men must be regenerated by the Spirit, to enable them to believe, or to exercise faith by which they are justified or pardoned; then justification is not by faith alone, regeneration being also necessary.

Or if it is said that they are justified or pardoned the moment they are regenerated, and that regeneration precedes faith; then faith is no more necessary than repentance, confession, prayer, or even baptism. And their regeneration is no more pleasing to God, being effected without faith, than anything else would be without it. And as they cannot come to God without faith, consequently they are regenerated and pardoned without coming to Him, and to ask men to come to God, to be regenerated or pardoned is all a delusion.

If we say men must be regenerated before they can have faith and that they cannot be regenerated and pardoned without faith; then we make it impossible for anyone even to be pardoned, for we make faith and regeneration both precede each other, which is impossible.

If we say men must believe that they are pardoned, before they can be justified; then we make the belief of falsehood necessary; which is too absurd to be believed by any sane mind, though some men’s reasoning or rather vagaries, seem to favor the idea.

If we say we are justified by faith only, we exclude the obedience of faith, and contradict God, who has said we are justified by grace, by Jesus, by blood, by works, etc.

If men are justified by faith only, then it is without James’ works.

THE GOSPEL ADVOCATE

(Paul’s obedience of faith;) and of course, without keeping any of the commandments of God. A most unlikely way to obtain pardon. For John says: “He that saith I know Him, and keepeth not His commandments is a liar and the truth is not in him.” 1 John ii, 4.

But we are told, and that too by one who denies ever believing or teaching justification by faith alone: That justifying faith, something above and beyond the belief of any testimony—that it is confidence or trust; and that the moment any one is in possession of this confidence or faith, he is justified or pardoned—that it is a step beyond the simple belief of testimony—that the step beyond is confidence; not the belief of testimony abstractly—that repentance is in and cooperates with faith—that repentance is that part of faith that purifies the heart—that genuine faith, hatred to sin, hope, and love all come into being simultaneously—that repentance is a necessary part of faith—and that belief is the exercise of faith.

This we believe is a fair though brief synopsis of the leading features of the theory as argued in our presence. Now let us look at it.

If this faith is above and beyond the belief of any testimony; then it excludes the belief of all testimony. It is above and beyond it, and of course does not include it. Then men are justified by a faith that does not include, and consequently excludes the belief of any and all evidence or testimony that God is, or that He is a rewarder of them that diligently seek Him, notwithstanding the scriptures affirm that, “He that cometh to God must believe,” etc. (Heb. xi, 6.) It is above and beyond the belief of any testimony. Belief of testimony enters not into this faith. But it may be urged that the words, “Not the belief of testimony abstractly,” show that the belief of testimony is included in this faith or confidence; then the proposition falls, which says confidence is above and beyond belief. But the proposition evidently abstracts, or separates confidence and belief, placing confidence above and beyond, and we have not been able to see that confidence abstractly would be any more efficacious than belief abstractly.

And really a confidence abstract, or separate from the belief of testimony appears to us to be very nearly akin to the confidence of the infidel. And to talk about the belief of the testimony in which we have no confidence is truly absurd. The reader will bear in mind that if confidence includes belief; then the proposition that affirms confidence to be above and beyond belief is untrue. And if it is not included, then men are justified in unbelief.

THE GOSPEL ADVOCATE

137

which is contrary to the Bible. Either horn of the dilemma will prove fatal to the proposition.

It may be thought that we do violence to the proposition; that the meaning is, we begin with belief and ascend step by step till we arrive at confidence, which is above, and beyond the belief of any testimony. We care not whether one step or ten carries us to that point, when we arrive at it we cease to believe; otherwise we are not above and beyond belief. We think it would be much the safer way, to begin with belief, and advance step by step in belief, and never cease believing. For Jesus says, he that believeth not is condemned already. John iii, 18.

Notwithstanding this faith is above and beyond the belief of any testimony; the proof texts in support of justification by it, are those commonly used in support of the faith alone system. Such as “He that believeth on Him is not condemned—Whosoever believeth that Jesus is the Christ is born of God,” etc.

The great object in the whole scheme, seems to be, to prove justification or pardon, prior to, and without baptism. The reflecting mind, however, will perceive that as the gospel never proposes pardon by belief, faith, or confidence, without obedience, such scriptures, instead of proving justification prior to baptism, prove the proposition to be untrue, which affirms justification to be confidence which is above and beyond belief. For to prove justification to be by belief is very far from proving it to be by something above and beyond it. The proof is death to the proposition it is designed to sustain.

That faith means, or implies confidence; we have no doubt; but that confidence, or faith means something above and beyond any testimony, is what we do not believe. For belief implies confidence as much as faith, is used for faith, and can mean nothing less than faith, or confidence; for no man can believe that in which he has no confidence, or have confidence in that which he does not believe.

But in order to escape the charge of holding to justification by faith only, we are told that repentance is in, and cooperates with faith. That repentance is that part of faith that purifies the heart. Well, if repentance is faith, or a necessary part of faith; then it is no more repentance, otherwise faith is no more faith. And it would be just as logical, and as much to the point, to say men are not justified by faith only, but by faith, and a part of faith; or by two parts of faith; as to say by faith and repentance which is that part of faith that purifies the heart; or, that repentance, which is a necessary part of faith, co-

THE GOSPEL ADVOCATE

operates with faith. For if it is not still faith only; it is still only faith. And we think it would puzzle a Jesuit to tell the difference. But we are told that belief is the exercise of faith. How profound! Had it not been for this bit of information we would have thought that the exercise of faith consisted in some kind of obedience; and that it would be just as sensible to say that faith is the exercise of belief or that faith is the exercise of faith. But this is an age of new discoveries!

In ancient times faith wrought (exercised) with works; not the works of the law, but what Paul calls the obedience of faith. As says James: “Seest thou how faith wrought with his works and by works was faith made perfect.” (James ii, 22). It appears that faith was then exercised in obedience to the will of God, doing the things which he required. Such as offering sacrifices, walking with God, building the ark, going out at God’s command, giving glory to God, offering a son upon an altar, keeping the passover, passing through the Red Sea, subduing kingdoms, working righteousness, etc., etc.

But now in the nineteenth century, “BELIEVERS NOW EXERCISE FAITH.” But how faith can exercise belief or how belief can be the exercise of faith, when faith is above and beyond the belief of any testimony, we leave the reader to judge.

Remarks: But seldom, if ever, have we noticed a more logical and conclusive examination of the negative side of justification. Still we are justified, or approved of God, in believing his truth, while coming to him, and while we walk in the faith the Lord deigns to smile upon us most graciously.

We earnestly commend the Essay of brother Jones, particularly to our friends for whom it is intended.
T. F.

---

BALTIMORE, Md., March 9, 1857.

Brother Fanning: The Gospel Advocate for February reached me only two days past, having been remailed at Lexington, Ky. As this will be my abode during the year, you will send your paper to this office hereafter.

Upon the 54th page of the Advocate you say, that I admit that the Kentucky State Meeting is a human organization, and add, that “It will be well for the brethren to decide the question as to the utility of such organizations to keep the church alive. Can she perform her mis-

THE GOSPEL ADVOCATE

139

Question: Can the churches of Christ co-operate as churches without converting them into human establishments? This embraces all the controversies of the age. Settle this point and all sincere religionists will become one.

In response to your inquiries and suggestions, I say that the brethren have very generally agreed that such organizations as the Kentucky State Meeting, for purely evangelical purposes, are compatible with the spirit of the New Testament and the wants of the age, and in no way encroaching upon church independence or authority. (All sects declare their creeds as compatible with the spirit of the New Testament. T. F.)

The following States have so decided:

• Virginia
• Pennsylvania
• Ohio
• Indiana
• Illinois
• Missouri
• Kentucky
• Texas
• Tennessee (if I do not err)

Have they not State Meetings, or district co-operations for the spread of the gospel in each? (It is singular to hear a teacher of Christianity refer to State authority to prove that a principle is good. T. F.)

I care not whether such co-operations are composed of two or one hundred churches; the principle is the same. Will Brother Fanning undertake to enlighten the brethren upon this subject? If we are wrong, I am sure that you can point out the error, and I shall gladly unite with you in opposing all such efforts. I hope that it will meet your convenience and approval to make the effort and to answer the following queries.

1. May two or more congregations unite in their means and efforts to send the gospel to a destitute point, State or Nation?
   (Yes. T. F.)
   If so, state the authority of the Apostles for such a co-operation, (See 2 Cor. viii. 19. T. F.) and how the funds are to be controlled by the evangelist? (See Phil. iv, 16. T. F.)
2. If there is such permission, then say how all the churches in a county, district, or in a State can co-operate in the work without infringing upon the individual congregational rights, and yet avoid what you call a “human organization,” or one that is not specially marked out in the Oracles of God?
   (Any number of churches may co-operate, as churches, in any good work. T. F.)

Shall we send the gospel to Jerusalem, China, or India?
If so, how can it be done by church co-operation scripturally? (Send the gospel into all the world, and when a church is not able to send her missionary, let her ask the aid of others. T. F.)

As you assume that we are rapidly apostatizing from original teaching…

THE GOSPEL ADVOCATE

I hope you will give us what proof you have. I desire to give you a fair hearing. I assure you, Brother F., that I have an unshaken confidence in the all sufficiency of the Word of God, yet I do not understand from its teachings that all the efforts of a church, in order to convert the world, are to be confined to a mere ritual. (“Ritual” is an unfortunate word. T. F.)

If the object and work of the Kentucky State Meeting are antagonistic to the spirit of our religion I am wholly unable to see it, and this is a common failing with thousands. I know that men are prone to apostasy, and I may have embarked in the spirit without knowing it. I am really jealous of apostolic authority, and I have long thought that the churches have but one common interest in the conversion of the world, and that all the Disciples of a State might unite in sending the gospel to another, and that when they have so agreed, that they might appoint A. B. C. and D. to manage, and properly direct their money and talents for the common interest; and also that that agreement might be written in a book for the better guidance of the whole work; provided, that the individual rights of the congregations were not interfered with in any of their personal or congregational duties. (This is all appropriate work for the churches, but when other bodies undertake the labor the churches are left out of the question. T. F.) Am I wrong? If so, will Brother Fanning set me right? You and I can write upon this subject for months in a good spirit. I shall look for your reply.

There are evident and manifest departures from Bible teaching among us upon the subject of Church Organization, and I may have gone astray also. Show it to me if you can.

We have an interesting church here, with a flourishing Sunday School, with two sessions in each Lord’s day, and much good has been done. May the Lord guide us into all truth.

Yours truly,
G. W. ELLEY.

P. S. – We had two valuable additions to the church last night. Large additions have been made to some of the Baptist Churches here of those who hope that they have had a change of heart.
G. W. E.

SUGGESTIONS

We are much pleased at the very kind manner in which Brother Elly writes in regard to the subject under examination, and whilst this spirit prevails, we have every reason to hope for the best results. The Bible will settle all of our controversies, if we will but examine it with proper care. We trust that Brother Elly will be abundantly blessed in his new field of labor.
T. F.

THE GOSPEL ADVOCATE

APPARENT CONTRADICTIONS RECONCILED

Bro. J. R. Warren, of Kentucky, thinks that we are contradictory in our teaching in concluding the “Overseers are the true and legitimate pastors or shepherds of the various flocks of Christ” and the intimation that “Evangelists should have the general supervision of the churches!”

Much of our embarrassment in looking at this subject consists in regarding the different members of the church, and the officers in particular, as independent of each other in their labor. The Evangelists planted the primitive churches, set in order what was wanting, ordained the older men or elders to oversee the respective flocks, and then these Evangelists traveled abroad again to plant and put into active service other churches.

Whilst also they were the ministers or apostles of the churches, and were careful to report to the congregations that recommended them for the labor, they always not only felt that it was their duty to see that bishops and members acted well their part, but that it was a part of their labor to see that the churches were kept in order. Hence the Apostle Paul speaks “Of that which cometh upon him daily, the care of all the churches.” (2 Cor. xi 28.)

Evangelists should now feel that the care of the churches, to some considerable degree, rests upon them. Their eye should be over shepherds as well as flocks. The true Evangelist is one who has all the members to perform their appropriate labor, but he never thinks of taking the office from any one.
T. F.

PERSONAL

In our February number we felt it our duty to call attention to the teaching of a Mr. Russel, of Missouri, in terms which we considered severe. We had examined the whole matter, with its consequences, were satisfied Mr. R. could have no respect for the Scriptures, and, therefore, we placed him with such as believe not the truth.

The occurrence, however, has fully verified the idea that no one can get so far from the Divine oracles that he will not have an abundance of sympathizers. We have received some fault-finding letters on the subject, which, if we were to publish, their writers would have cause to blush for their rashness the balance of their lives.

We know not the young man personally, and entertain no unkindly feelings towards him, but we pledge ourselves to prove all men enter…

THE GOSPEL ADVOCATE

Taining his speculations enemies to Christ and his religion. That we were not mistaken in this, any more than the Nashville infidelity, may appear from the following facts.

While at Bethany, some weeks ago, we learned that the youth had engaged in “the mourning bench exercises to convert sinners, and was giving the brethren considerable trouble.” A letter from one of his fellow graduates says, “He has apostatised,” and an esteemed brother of Missouri says, “He has divided the church.” So much for the insidious philosophy! It is certain death to all who tolerate it. If the preachers are determined to pronounce such teaching merely scintillations of an exuberant imagination for which the brethren are not yet prepared, as some in high places have already done, we may fear the worst.

T. F.

QUESTIONS REGARDING A HUMAN CREED AMONGST THE DISCIPLES

BROTHER RANNING: In your paper for this month, page 50, you introduce into a letter, written by Brother J. M. Warren, the following words: “(A more successful effort has been made at Frankfort. T. F.)” Brother Warren, in that part of his letter, is noting the tendency to creed-making in some localities. Your remark, therefore, charges that an effort in that direction has been made at Frankfort.

I am requested to inquire of you,

1. What was that effort?
2. When and by what body was it made?

Truly yours,
JAMES S. FALL
Midway, Ky., Feb. 26, 1857.

REPLY

The manner in which the above enquiries are made demands a respectful answer at our hands, although we would prefer answering the person or persons who desired the information. We feel bound in all Christian courtesy not only to give a “reason for our hope,” but also to endeavor to give full satisfaction to any who may feel aggrieved on account of our teaching.

It is well known by our readers that we have objected to some of the human organizations amongst the brethren and to no one have we seen stronger reasons to object than to one which seems to exist at Frankfort, Kentucky. We have very honestly believed that the church is the only scriptural school in which to train men for the ministry.

THE GOSPEL ADVOCATE

148

Ministry of the word; and so we have taught; still we know that we are liable to err; and if in this instance we are mistaken, we would rejoice to be corrected.

We never saw any necessity for human creeds, and for many years we have considered all State or county ecclesiastical organizations, attempting to perform the labor of the church, as unnecessary. There is a society reported as existing at Frankfort, Ky., styled “The Kentucky Christian Education Society.” In the act of incorporation we think the directors are called “The Trustees of the Kentucky Christian Society.”

We notice in the charter: “That the exclusive object of this society shall be, to educate pious young men who have been immersed into the name of the Father, Son and Holy Spirit, upon a confession of their faith that Jesus Christ is the Son of the living God, who are willing to devote their lives to the proclamation of the gospel, as taught by the Messiah and his apostles, and who, as disciples of Christ, prefer to be denominated Christians.”

Provision is also made that no person shall be appointed a Trustee who has not been immersed into the name of the Father, Son, and Holy Spirit, upon a confession of his faith, that Jesus is the Christ the Son of God, who as a disciple prefers the name Christian, and is a member in good standing of the church of God, that views and holds the Bible as the only and infallible rule of faith and practice, and teaches that faith in Jesus Christ as the Son of God, repentance for past sins, confession of said faith, immersion for the remission of sins, and a life spent in adhering to this faith, courage, etc., is essential to the attainment of glory, honor and immortality.

Our first objection is to such institutions, composed as this purports to be, first of the preachers, etc., and secondly, of others upon the payment of certain sums of money. We object in the second place, in consequence of a clear and unmistakable effort to bind upon the necks of the brethren a human creed, with as separate and distinct articles as are found in a Romish or any Protestant creed. We may be told that the articles set forth are scriptural; but so argue the advocates of all the creeds.

Although many of the words employed are scriptural, they are not in scriptural connection. Nothing like some of the articles can be found in the Scriptures. For instance, there is no intimation in the Bible that any one should “prefer the name Christian” or that to belong to such an Educational institution, “He shall be a member in good standing of a church of God, that receives and holds the Bible.”

THE GOSPEL ADVOCATE

---

“BIRTH OF THE SPIRIT.”

Some brother, who has seen proper to conceal his name, has sent us an essay on the birth of the Spirit, but without the writer’s proper name we are not willing to publish anything. His position is, that there is a birth of water in baptism, and that there will be a birth of the Spirit in the resurrection. We reply, in much kindness, that the Savior was not speaking of two births, one of water and another of Spirit, but a single translation from death to life, which is effected in a birth by water and Spirit. This idea of two births has, through Romanists and Protestants, exerted a terrible influence on the world. Men had just as well talk of an independent birth of the father, and another equally independent birth, at a distant period, of the mother. The word birth is equivalent to saved, and the Apostle says, “He saved us by the washing of regeneration (or the new institution) and the renewing of the Holy Spirit.” The whole process can be told in few words. The Spirit of God quickens the heart by the truth—good seed sown into an honest and understanding heart—the believer, from this sacred influence, is led to repent, and acknowledge the authority of the Lord in baptism, and is thus born of water and Spirit, or passes from death to life.

These imaginary births, without Father or Mother, or even institutions, have done much to obscure the subject of becoming Christians; but we are persuaded that the people in many sections are disposed to take a more scriptural view.

---

The communication from Elder E. D. Moore, of Texas, who has passed his three-score years and ten, and who has been some fifty years or more a faithful minister of the Word, offers the senior editor great consolation and encouragement.

---

THE GOSPEL ADVOCATE

REMISSION OF SINS

Brother Fanning: Dear Sir,
We believe that baptism is for the remission of sins, and that this is a fundamental principle of the Christian Church. On this subject some teachers need the way “expounded unto them more perfectly.” This is assuming a great deal, but you (vol. 3) say, “Every one knows something which will profit others,” and this is my apology for giving my thoughts on this subject. Some teachers make baptism almost everything. They say that the sinner remains dead to God, that he has no hope, nor rejoicing until after baptism. This we deem erroneous and we think has greatly retarded the progress of truth.

Our present purpose is to show what we understand to be the Lord’s plan to save sinners. And for the purpose of being better understood, we will arrange the subject under three heads; to wit:

1. The preparation of the heart of a sinner before baptism.
2. That the Lord has ordained baptism for remission of sins.
3. That when Christ was on the earth, that no sinner ever prayed for the forgiveness of his sins, and that he forgave no person the sins of the soul.

And now I pray you be not startled at these bold assertions, but hear me patiently through, and then “search the Scriptures to see if these things are so.”

1. Unless the heart of the sinner be first prepared, baptism can do no good. The sinner must be made alive to God, he must have hope and rejoicing. He is not baptized to give him these, but that he may have them more abundantly. Baptism is to change his state; to remit the name sinner, and take on him the name Christian, and to make him an heir and a joint heir with Christ in heaven, and as a token that, from henceforth, he will walk in newness of life. Baptism is to the sinner like marriage to a young woman. She does not marry the man of her choice to make her love him, but that she may love him more abundantly. To change from single to married state. To remit her father’s name and take upon her the name of her husband, and to make her an heir with him in his property, character, etc.

John the Baptist required a preparation of heart before baptism. He said, “Bring forth fruits meet for repentance.” (Matt. iii, 8.) Some persons believe that conversion and the forgiveness of sins are the same thing. But we believe that they are two separate things, and that conversion should come first, like the fruits of repentance.

THE GOSPEL ADVOCATE

(Mark iv, 13.) Faith, we understand, brings conversion, and baptism brings remission of sins.

Paul said that “the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.” (Rom. viii, 7) The law of God requires the sinner to confess the Son of God and be baptized. (Acts viii, 37.) This he therefore cannot do until his heart is made alive to God.

At the day of Pentecost those sinners who believed the preaching of Peter must have been made alive to God; they must have possessed hope and rejoicing before they were baptized. At first they were much alarmed and cried out, “Men and brethren what shall we do?” And when Peter told them what to do, Luke said, they “gladly received his words,” and his words were the means of making them alive to God. This gave them hope, and these sinners must have rejoiced when Peter showed them the way of salvation. After this they were baptized. (Acts ii, 37-40.)

The hearts of those sinners who heard Peter preach at the house of Cornelius were thereby made alive to God; he gave them hope, and they rejoiced in it before they were baptized for the remission of sins. Baptism changed their state from sinner to disciple or Christian, and it gave them an inheritance in heaven. (Acts x.)

The Holy Ghost came upon the Apostles at Pentecost to convince the Jews that Jesus Christ was the Son of God, and that they had greatly sinned by putting him to death. And the Lord sent it on all the Gentile sinners who heard Peter preach at the house of Cornelius, to convince the Jews that God was willing to save the Gentiles. The Savior was now gone and had not revealed this to the Gentiles. The Holy Ghost was not sent to forgive sins but to reprove or convince.

Baptism had been ordained for the remission of sins. Faith in this name Jesus whom Peter preached at Pentecost and at the house of Cornelius, is the moving cause of the whole work of the sinner to obtain salvation. Our Lord said to Nicodemus, “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth on him should not perish but have everlasting life.” (John iii, 14.)

Faith planted in the heart of a sinner is like a grain of corn planted in the earth; it forces up the blade, then the stalk, and then the ear. Again, it is like fire put into wood; it forces out light and heat. The mighty works which Christ did while on earth were mainly to convince the people that he was the Christ, the Son of God. No person be…

THE GOSPEL ADVOCATE

14:7

Believes without testimony. Faith comes by hearing, and hearing by the word of God. (Rom. x, 17.)

Our Savior knew that when faith was once planted in the heart of the sinner, that it would enforce the performance of all the balance, and therefore he said less about repentance, confession and baptism. When a sinner, by the force of the testimony contained in the scriptures, can believe with all his heart, that Jesus Christ is the Son of God; that he died for his sins, and that he arose for his justification; this thought fills his heart with love to the Savior; he is now born of the Spirit. The Spirit of the Lord bears witness with his spirit that he is a child of God. (Rom. vii, 16.) This is that Charity described by Paul in the 13th chapter of 1st Corinthians. It is in short, love to God and man.

This faith and love produce repentance, and he is possessed of faith, is converted and has repented. These three are inseparable. He that can obtain good strong faith has also the other two. This is manifested in the history of the young man who was born blind and Christ opened his eyes. The performance of this miracle gave the man faith, he then became a disciple of the Lord Jesus, he loved him, he turned away from the principles and practices of the Pharisees, he confessed the Lord Jesus, and he worshiped him. (John 9th chapter.) This young man, we believe, was now prepared for baptism for remission of sins.

Our Savior required confession of both faith and love. (John xi, 26, 27; xxi, 15.)

JAMES YOUNG
Bagdad, Smith Co., Tenn., Feb. 12, 1857.

---

RESPECTFUL SUGGESTIONS

We would be gratified for Brother Kendrick or others to state their objections to our teaching plainly and unreservedly. We know we need help from the brethren, and we would be happy to receive light from any source.

The whole pith and marrow of Brother K.’s essay may be presented in few words.

“Preachers should be hired upon a stipulated salary before they begin. (For a year’s work.)” The reasons given by Bro. K. may be stated numerically:

1. “When anything is required to be done, the manner of doing it is not given, we are at liberty to adopt such a course as seems to us best.”

THE GOSPEL ADVOCATE

In reply, we intimate that we recollect no requirement of this kind. The manner of doing the Lord’s service is the chief part of the command. We are left to infer nothing when Jehovah speaks, and when he speaks not let men be silent. Bro. K.’s example we think not applicable. The manner of raising funds and amount are prescribed.

1. Evangelists may be influenced not to visit the best places for doing good in consequence of having no definite assurance of a support. If a bargain, stipulation, bond or note well endorsed be the indispensable condition of a young man’s devoting his life to the Gospel, no other will ever enter the field. Moreover, if the religious obligation resting upon Christians will not influence them to support their Evangelists, we cannot see how a written pledge can do it. Our judgment is, that most bargains and written pledges, to avoid evils, become so belittling as honest men, or perform any of our high religious obligations, is well calculated to degrade the motives of the Bible and give all the honor to human inventions. When we supply the wants of Evangelists, from a sense of the solemn obligation imposed by our Father alone, we glorify God; but when we pay our subscriptions we do so to get our names on the paper. On one plan men serve the Almighty, whilst upon the other the honor is always given to some human device to get money. Hence the crafty schemes adopted to raise funds are well calculated to destroy the whole religious influence of sacrificing to Heaven without letting the left hand know what the right does. The manner of doing the work constitutes the service of the Lord. “Do this in remembering the Lord’s body” is the New Testament style. The proper view and motive give value to our sacrifices, and no performance without them is acceptable to Jehovah.
2. Brother K. intimates that previously settled salaries will enable evangelists “to declare the whole truth,” prevent them from “flattering the pride and vanity” to get money or “raise the breeze” in his style. Observation has fully satisfied us that large salaries are generally, if not universally, raised by flattery, and especially by failures in preachers to point out the sins of the subscribers.
3. “Leaving” evangelists “to the uncertainty they must suffer with flint specific bargains, endangers their support and exposes them to many temptations,” says Brother K. We cannot see that an evangelist, acting on the confidence that his brethren will supply his wants will send once and again to his necessities, “endangers his support;” but be this as it may, no preacher in the Apostolic day acted on a different principle.

THE GOSPEL ADVOCATE

149

Different Rule

Regarding the “temptation” to raise money in connection with preaching, we believe the salary system offers more temptations to do wrong than any profession regarded honorable on earth. Without lengthy details, we state that it is a system producing envy amongst preachers, personal disparagement of each other; it influences them to flatter the most vicious passions, and yet secures not all independent support.

Every plan save God’s is immoral. The church is the only body authorized to raise up, set apart and send forth evangelists. Moreover, the church is pledged to God, to the world, and to her servants, to supply their wants, but this she cannot do till they occur. This exacting system before the labor is performed, with the endless complaining about money, and the starvation of the preachers, has tended to dry up the whole fountain of Christian benevolence and duty in the hearts of the brethren, and has driven the best men of the land from the field of labor.

Men who are not willing to “walk by faith” in their preaching, ought to change their calling. Confidence in brethren is much more reliable than the best endorsed note. We wish the time may come when even men of the world shall abandon all note giving, and salary stipulations for labor, and when all shall be paid as “their work shall be.” Such is the Lord’s stipulation, and such should be his people’s.

P. F.

---

MISSION TO ENGLAND

Louisville, KY., Feb. 16, 1857.

Dear Brother Fanning:

You have noticed, I presume, that as Evangelist from the church in Louisville, I have been visiting the congregations, to endeavor to interest them in behalf of a Mission to England, Scotland and Ireland. My labors have been principally in Illinois and Missouri; but the time did not suffice to make anything like a tour through the whole of these States. My success in raising funds has been only partial.

Many difficulties were in my way which do not usually attend such efforts. Some, supposing that ignorant heathens are the alone objects of foreign missions, conclude that all enlightened nations, such as England, have no need of instruction from this country, and that indeed it would be presumption to offer it. Others consider that as the various missionary operations of the different denominations around are carried out through Missionary Societies, and a Missionary Society has been instituted among ourselves, they regard the operation of any single congregation or the cooperation of differ…

THE GOSPEL ADVOCATE

---

Congregational Concerns

It is noted that congregations are facing distress, which is something new and dangerous. Though the Missionary Society is doing nothing calculated to satisfy the mind of an earnest Christian, they think that all the benevolence of the churches is to be cramped up and made to flow only through the channels opened up by the board in Cincinnati. Any congregation presuming to use that liberty which is in Christ Jesus, and become a center from which the gospel is to sound forth, without the control and supervision of the Missionary Society and its Secretary, is entitled to receive more than one rebuke through the press.

Church of Christ

I see from your writings that you regard the Church of Christ as the proper medium of all evangelical operations—that there is no need for any human institution to accomplish that which the church is every way qualified for, and can do more efficiently than any other organization. Having been appointed to the work by the authority of Heaven, one cannot evade its proper duty and turn it over to other hands without incurring condemnation for unfaithfulness.

I therefore ask your cooperation, that by the efficient carrying out of this mission it may be practically demonstrated that the church of Christ can send the gospel to the world without the intervention of any human devised scheme of operation.

Proposal for Cooperation

How would it suit for some church in Tennessee to take hold of this mission to England in a similar manner to which the church here has done, and for the time being to make that a center of cooperation of the churches in the State? I wish you would consider the subject and let me hear from you.

Your fellow servant in the kingdom,
WILLIAM THOMSON.

---

Response

The brethren in Louisville will have the hearty cooperation of many of the saints in the South-West.
T. F.

---

BROTHER CAMPBELL’S TOUR SOUTH

It is perhaps well known that Brother Campbell has been some two months South, preaching and procuring funds for Bethany College; but we are sorry to learn that he cannot visit Tennessee, as he gave us reason to hope when we saw him at Bethany.

Brothers Shannon and Henderson have spent several months in the Southern States, preaching and collecting funds for the college under the direction of the brethren in Missouri.

THE GOSPEL ADVOCATE

151

SPIRITUALISM AND INFIDELITY AT THE NORTH

No one, we presume, who has not traveled unknown and unsuspected, can have the slightest conception of the amount of opposition to the Christian religion in most, if not all the Northern States. We do not affirm that the intimation is not equally applicable in the South, but we have not had the same means of feeling the religious pulse South that we have North. In every stage coach, railroad car, steamboat, and hotel, ten scoffers at religion will be found where one sincere friend can be discovered. A worse feature is exhibited in most of the popular lectures. Higher law authority, political editors, and “progressive preachers” are despising Christ and his ways. But enough for the present.

DANCING

Our Brother Dr. Herndon of Missouri, and several others, have forwarded us some quite carefully written thoughts on dancing, but really we do not regard the subject of sufficient importance to encourage protracted discussions in regard to it. All Christians must admit that any exercise which, by its associations or otherwise, encourages volatility or fleshly habits should be advocated only when freed from every corrupting influence. As dancing is conducted, we have witnessed nothing good springing from it; and with its usual concomitants we cannot well see how Christians can favor it. Reorganize society, and possibly it might be introduced with new associations to advantage, but as this is impracticable, we hope the brethren will direct their thoughts to subjects which may be discussed with more satisfaction.

T. P.

EXTREMES MEET

We heard the following conversation a few weeks since between Mr. Spiritualist and Mr. Calvinist:

Spiritualist: Are you aware, Mr. Presbyterian, that the discoveries of these latter day developments have torn down much of the superstition of the times, and corrected many of the very gross errors in the Bible?

Calvinist: No, sir. I am not aware that the Bible is a false book. Will you tell me wherein it is untrue?

Spiritualist: I do not care to argue the question of the superstitions of the Scriptures, but one thing I will say, “Whatever is, is right.” This vast universe has progressed for millions of years in per…

THE GOSPEL ADVOCATE

Every thing we witness is but a result of her laws, and nothing we can do can change our destiny. Does not your creed, Mr. Calvinist, teach you that “your God ordains whatever comes to pass?” If this is true, every thing is eternally fixed, and results cannot be controlled by the efforts of men.

Calvinist: I now understand you. Every thing is eternally decreed. You may call this the operation of nature’s laws, or what you please. Our conclusions are the same on this great subject; but still I believe the Bible.

Remark: No comment is necessary.
T.F.

SELECTIONS OF SCRIPTURE FOR CHRISTIANS

For such instructions and admonitions we thank God. — T.F.

“Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where your treasure is, there will your heart be also.

The light of the body is the eye. If therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! No man can serve two masters; for either he will hate the one and love the other, or else he will hold to the one and despise the other. Ye CANNOT serve God and Mammon.”

“Be not deceived: God is not mocked: for whatsoever a man soweth, that shall he also reap.”

“May God give unto you the spirit of wisdom and revelation in the knowledge of him; the eyes of your understanding being enlightened, that you may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead and set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world but also in that which is to come; and hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fullness of him that filleth all in all.”

“Every man that striveth for the mastery is temperate in all things.”

THE GOSPEL ADVOCATE

---

“He that overcometh and keepeth my works unto the end, to him will I give power over the nations.”

“We have not an high priest that cannot be touched with a feeling of our infirmities.”

“Suffer this word of exhortation.”

PASSING THOUGHTS

A true religious faith is at once the easiest and most difficult achievement. Easy when we exercise it as a gift of God; difficult when we attempt it in our own strength.

We are apt to assign a high place in heaven to the eloquent preacher who has faithfully declared the counsel of God, the learned author who has ably advocated the Christianity of the Bible, and the rich philanthropist who has spent his money in doing good; and yet, peradventure, that obscure woman who was cheerful in her poverty; who loved the sound of the Savior’s name; who felt her heart always overflowing with love to God and man, and yet lived and died unnoticed and unknown, may occupy a higher place than either.

The means of grace are invaluable when they are used as means to an end. When they are gone through as a mere routine and in a perfunctory manner, they do but little good.

Controversy is inevitable so long as men will assail the truth, and render it necessary that it should be defended. Little, however, is to be apprehended, do those who give occasion for controversy consider the heavy responsibility they thereby incur. They divert hundreds from their appropriate work in building up Christ’s kingdom to defend the outworks, and are thus accountable for all this loss of labor, and all the sad consequences which may follow.

The unconverted who are happy in their ignorance, are really ignorant of happiness.

We have never known any who mingled in fashionable society under the pretext of exerting a Christian influence upon it, who did not sooner or later suffer in their Christian reputation. It is folly to go into the fire for the purpose of extinguishing it.

When the Christian masters his besetting sins he finds his other sins of easy conquest; but not till then.

While there is a possibility that we may fall short of the kingdom of heaven, there should be no relaxation of effort to make the matter certain. There should be no peradventure where all that is dear to us is involved.

—Presbyterian

154

THE GOSPEL ADVOCATE

TEXAS DEPARTMENT OF THE GOSPEL ADVOCATE

We have some devoted spirits, lovely and resolute, in this bewitching land. A young brother says, in a recent letter:

“I am the only one of our profession in the vicinity of this place, and many are the inducements to lead me from the path of duty; but I am persuaded that things present or things to come will not be able to separate me from the love of God. Fight the glorious battles of the Lord, and a crown of glory awaits you.”

Still there is danger. This resolute soul may possibly be overcome; and especially as the congregation in which he holds membership “is in a deplorable condition—everything in confusion,” it having “managed so as to close an ear to their preaching altogether. Very seldom an outsider ventures within the enclosures of the church.” No one can know to what congregation reference is made—I do not—may the description be filled by but one! We give the good. Let it not be said we withhold the evil. The apostles did not. Good may result from “great plainness of speech” just now. I would not risk my Christian character, nor my soul in such a church, nor in the isolated condition of this young brother for all worlds. May the Lord help us to be wise!

SUPPORTING EVANGELISTS.—No. 1

What little I know of heavenly things I learned, from the first, with few exceptions, directly from the Bible. Still on a few points I have found it necessary to change my views, and have discovered, I think, that my mistakes resulted from deciding upon too slight examinations. From this I have tried to profit. I have annually, or often, for several years, re-examined the evidences of Christianity, and the duties it enforces. Some of these, in fact, I try to keep constantly in view.

The Christian Baptist made a deep impression on my mind adverse to the hireling system; but it did not change me in what I still think are scriptural views of supporting evangelists. Since the commencement of the Gospel Advocate, and the expression of Brother Fanning’s views on the subject, I have been, as far as possible, and without any unfavorable prejudices known to me, examining the subject anew.

THE GOSPEL ADVOCATE

155

Presumption, self-conceit, or a wicked heart may cause one to differ readily from great and good men; but piety never. If to “hasten slowly” was a good maxim amongst the Romans, would it not be good with us to “differ slowly?” There are few men with whom I would be slower to differ than with T. Fanning; still—to his praise I say it—there are none with whom I would sooner express a difference. Thank God! I hope the time is past, with some pens, when frowns, or smiles, or witticisms, or sarcasms, or even illustrations are to be taken for arguments. With such the search for truth is a reality, its possession the true riches.

Some things are many times proved, and some are made doubly plain. It is plain enough that evangelists should be sustained, from the very nature of their work. The Disciples should not wait for any special arrangement, or binding contract stipulating how much is to be received, and how much and when each is to pay. And when the spirit of Christianity prevails amongst its professed friends as in ancient times, these things will not be necessary. But the revealing Spirit contemplated the world as it was and as it would be, as clearly as what it should be. Hence, we have many provisions and laws that would not be necessary if all were fully in the Christian service.

Again: Many times an end is commanded, and the means are left for us to determine—the outlines to be filled up by us. And, with all our imperfections, we can go from one post to another, if we have firm ground, and no unreasonable obstruction. Indeed, it may be, I suppose, laid down as a safe rule, that when an end is appointed, as the greater includes the less, so the means necessary to the end are included. Hence, none of us hesitates as to authority for erecting houses to worship in. We reason thus: We are commanded not to “forsake the assembling of” ourselves together, and we must have a place to meet. We are commanded to “do all things decently and in order,” and hence we must have a specified hour, and certain other particular regulations.

That would be thought of one who would say it is not necessary to appoint a particular hour or place for meeting—that it is the duty of Christians to meet on Lord’s day, and that is enough? How would we like to say, no particular time is necessary for family prayer; no particular duty should be pointed out by the head of the family, for each one of its members, because it is the duty of all to join in it; and they should not wait for anything? Ah! human nature, as it is, is “sterner stuff”—brittle, hard, unruly. Jonah did not wish to go to Ninevah.

THE GOSPEL ADVOCATE

nor Moses to Egypt, and it is not quite certain that Paul very readily took on him all the responsibilities of his Apostleship. We need all the help we can get, and shall be quite deficient enough after all. On this ground human institutions are contended for, and the argument would be good, if they were really less—if more could not be done, and better done, on the Lord’s plan.

It may also be laid down as a safe rule, that everything not incompatible with the spirit or letter of Christianity, may, and should, be brought to bear, in order to secure obedience to its precepts, and the salvation of souls. A specific bargain, or binding volunteer agreement between an evangelist and those who sustain him, has a tendency to secure his support. Therefore, such stipulations and agreements are right and necessary. However this postulate may strike some minds, I have tried its practical workings, and many others have tried it. Does not the united and unvarying result establish the point before us?

Christians are under solemn obligations to support evangelists, whether they admit and do it or not. So aliens are under solemn obligations to obey the gospel, whether they do it or not. Their submission is simply an acknowledgment of the previously existing obligations—not an increase of it save as they receive more blessings. Now who does not know, that the very fact that they have engaged to do Christian service has a great tendency to cause them to do it? Doubtless many would not join the church again, just now, if they were not of it; but as they are in it, they will try to be faithful. Many, perhaps, would not marry, but as they are married, they will endeavor to be true and faithful to their vows. Such is the tendency of specific, positive engagements or bargains—subscriptions, if you please, for these are bargains. In fact, Paul argues from the engagement to the duty: “If, then, you have been raised up with Christ, seek those things which are above.” (Col. iii, 1.) So Rom. 6th and elsewhere.

The Corinthians had promised something for the poor saints in Judea, and Paul argued from the promise to the doing of it. Still the obligation existed before the promise, and would have existed forever without it. So the obligation to support evangelists exists, and the promise is only an admission of it. Then the questions arise, are such promises contrary to the gospel, and do they have a direct and powerful tendency towards inducing faithfulness? Will we not answer?

If this be called a philosophical rather than a scriptural argument, I answer, Christianity is the perfection of true philosophy. Certain—

THE GOSPEL ADVOCATE

157

ly there is nothing in it contrary to the most rigid philosophical and logical principles and arguments. I have, for my next, a few great if not large ideas. May all be deeply impressed on the reader’s mind.
C. K.

---

SUPPORTING EVANGELISTS – NO. 2

It may not be amiss to refer distinctly to the fact, that when anything is required to be done, and the manner of doing it is not given, we are at full liberty to adopt what seems to us the best manner, regarding always the general principles and spirit of the gospel, and the views and feelings of our brethren.

Thus, “go, preach the gospel.” But as to how we shall go, whether on foot, on horse, by railroad, or otherwise, we are not told. So, we are not directed what people should be visited first, or when the work should be commenced—though this last may be easily understood to be as soon as possible. And so, we should conclude that the most reasonable, cheap, efficient and effectual means and manner to be indicated; but that we are to determine these without direct instruction, is the question.

We are taught that it is the duty of the church to support the poor, and that collections were made in various regions of country, for the poor saints in Judea, on the first day of the week, “as God had prospered each one.” And we may safely conclude that this mode of doing this thing is right and proper; though I do not know that this example binds us always, and under all circumstances, to this manner of making collections for the poor.

And if we should allow that it does, it would not still follow that we must collect money for supporting evangelists, erecting houses of worship, etc., in the same way. It would, however, be fair to admit, that the same mode of raising funds might not be adopted in all cases, except as circumstances may rule.

I mean, however, by these suggestions, to bring forward the idea, that we are not definitely taught how to raise funds for evangelizing purposes, how much they shall receive—(that is, how many dollars and cents—they are to be fully supported;) or whether we shall make a specific bargain with them or not; and that therefore, we have a right to our own opinions on these subjects, and should not complain of each other for them.

Not so, generally, with respect to the duties of evangelists. They are more clearly laid down. We could scarcely be excusable if we should confound the duties of evangelists and bishops, or if we should make evangelists “pastors,” each of an individual church, or of several churches, in the present very popular sense of…

THE GOSPEL ADVOCATE

This term. The duties of Evangelists may have special attention in the future. Certainly they are of the utmost importance. But their support is a theme quite sufficient for several articles. Indeed, in view of the importance of their support, and of their labors—and the first of these may be estimated by the last—we should not pause to contend at length as to the manner, or any other human course of manner or action, so far as we are to decide.

I have suggested that the importance of supporting Evangelists is to be determined by the importance of their labors. To this there may be some exceptions, since some will labor much, and many, some, without any support from the church. These are exceptions, however. The rule is, that Evangelists shall preach as the church enables them—as they are sustained.

And yet, the exceptions have almost become rule! What Evangelist is now sustained by the church? I do not know him. I know many who receive something, however. And, since some are better managers—financiers—than others; spend less and are more dexterous in little trades, (and some of them in large ones!) they keep up; others go down, quit the field, and sometimes do even worse. Some, again, are tempted to act the popular revivalist, and thus, by dint of effort, raise the breeze that will bring their support.

Some, indeed, may shun to declare the whole truth—matter, pride, and vanity, instead of rebuking them, lest their support fail. And are not even the best managers of temporal things liable to be tempted under the most favorable circumstances, to visit certain places because the pay may be greater, and to neglect others notwithstanding more good might be done? Tempted, I say, or at least made to feel, somewhat the evil influence, though they may not yield to it.

And this evil influence, I think, must be far greater when the Evangelist has no definite assurance of support. He goes from place to place and finds, beyond dispute, the promise or prospect of good greater at one place, and of support at another. Shall he, then, be controlled by the prospect of doing good, or by that of being supported? This is, with him, a solemn question! Say of it what we will. It is his duty to support his family and himself—it must be done. If he goes to the place promising the greatest show of support, he will be relieved more and do more good.

By going elsewhere he sees he could do more good, but his support would be cut off, and he might soon have to quit the field. “Well,” perhaps he says, “’tis better to do some good than none, and I will go where they pay better.” And still he almost feels that he is a base hireling, laboring for the loaves and fishes—almost feels, can I?

THE GOSPEL ADVOCATE

---

high stations humbled, his godly aspirations brought down, and he is no more what he would have been. He remembers that pay-promising field will not yield well if he rebukes pride and vanity, and particularities and rebukes sins as he really believes would be right. Here, then, he makes another compromise—and is in a direct line of preparation for still further compromises.

Now, is it not the duty of the churches, as far as reasonably practicable, to save their evangelists from these tempting, debasing, corrupting influences? And, if the exact amount necessary to their support was secured, and they plainly assured of it, would they not, to a huge extent, be delivered from it? Then, if they went here or there, their support would not be materially, if at all, affected; and they would have less temptation to keep back something that ought to be told, less inducement to flatter the proud and sick, or to tolerate the wrong.

But it may be said that they would be equally tempted to be idle, worldly or selfish, since their year’s support was determined and depended not upon their continual devotion to the cause as evangelists. Not so. It is always understood, if not expressed, that they are to receive so much if they continue faithful, and that their support will fail as certainly as their devotions to the service.

But they may be sick, their families may be sick, or they may by other controlling circumstances be hindered from doing the work of evangelists as contemplated. So they may. Still the stipulation and bargain cannot, I think, be at all objected to on this account. The high sense of justice, ever ruling in the minds and hearts of Christians, should determine what is right in such cases as they present themselves. The bargain cannot be in the way, nor can it bind them to pay for labor not rendered; though it may serve to direct their attention to the necessities of the evangelists, to their dependence on them, and may, perhaps, aid in causing them to do their duty in sympathizing with their afflictions.

RECULATULATION

Our attention has been directed definitely to:

1. The necessity of candid, close, thorough and repeated examinations of important subjects, with an absolute readiness, as far as this is possible to see and correct the errors of former examinations.
2. The command to accomplish an end includes all the means necessary thereto.
3. That every influence not inconsistent with truth should be brought into requisition.

THE GOSPEL ADVOCATE

4. That the manner of raising funds to support evangelists, engaging them, exactly the amount they shall receive, etc., are matters to be decided by the church.
5. That the influence of specific bargains with evangelists is good and should not be lost sight of.
6. That leaving them to the uncertainty they must suffer without specific bargains, endangers their support, and exposes them to many temptations, from which the church should save them.

Other points have been touched, which, with these, will be illustrated by my experience in No. ~. Meantime, let me intreat the reader not to allow the exceeding plainness of speech indulged in, nor the commonness of the theme itself, to cause him to turn away from the profound and prayerful consideration of it.

C. KENDRICK

DOMESTIC PIETY

If there be a curse more bitter than any other to man, it is to be the offspring of an irregular home; of a home where the voice of praise and prayer ascends not to God, and where the ties of affection are not nourished and elevated by the renewed influence of religious feeling; of a home to which, if the cares or sorrows of life shall bring religion to the heart in after days, that heart cannot turn without bitterness of feeling, without anguish and vexation of spirit. If there be a curse to any country where the truths of religion are known—the deepest and bitterest curse which can be inflicted upon it, is a multitude of homes like the one which I have supposed. Such homes send forth sons unchecked in evil thoughts, unhallowed in their habits, and untaught in the love of God; the name of Jesus Christ stamped on their forehead, but not written in their hearts, and they send them forth to prey upon the land, and to become its curse and destruction.

But on the other hand, there is a blessing to the religious home, which no tongue can describe. The home where, in early years, the heart is trained to a love of God, and to take pleasure in His worship and services, interwoven with the existence of many holy affections that die not with the circumstances that gave them birth—which last long, though they may for a season be neglected or forgotten, and which shall exercise at least some check upon the evil of the human heart, and often, nay, commonly, recall it to hear again the word of God, and turn to the paths of holiness and peace.

How great and unspeakable is the happiness of a land where homes like these are common.

– Rev. J. H. Rose