The Gospel Advocate – May 1860

by

THE GOSPEL ADVOCATE

T. FANNING AND W. LIPSCOMB, Editors.

VOL. VI.
NASHVILLE, MAY, 1860.
NO. 5.

MORAL INFLUENCE OF AGRICULTURAL FAIRS

There is, perhaps, no subject in reference to which men differ more widely than the moral tendency of Agricultural Fairs. In a previous number of our paper, a writer placed them amongst institutions of the Devil; and from various productions of men of intelligence, as well as from oral statements of others, most conscientious, we are well aware that these fairs of farmers and mechanics are considered by some as worse than nuisances.

One says they are the verriest sinks of iniquity, another affirms that they are intended to benefit a few; another that the design is to swindle the ignorant; another, that for drinking and rowdyism, they cannot be equalled, and to clap the climax, scores exclaim that the whole system of contending for prizes is gambling of the worst cast.

Whilst we wish not to become the apologist of fairs, we respectfully suggest, that within the last thirty years we have attended part of the fairs in four counties in Tennessee, and these opportunities bound our

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Knowledge of faith, but as limited as our acquaintance is with them, we have formed a judgement, and we regard it our religious duty to submit our conclusions to our readers.

We are of the opinion that there is good ground for all the evils we have suggested in relation to Agricultural fairs, and, perhaps, even worse things might be said of them. We have heard of a want of honor in judges making their rewards, and local prejudices degrading to humanity, and we have witnessed a kind of buffoonery in masked and foolish boys quite disgusting to persons of good taste.

We would, however, suggest to our friends, and especially to our brethren who have written or spoken against fairs and those connected with them, that we have seen or heard of nothing which was at all calculated to set forth a truthful picture. But one side of the picture is seen.

There is one kind of fairs that we have long thought encouraged lying, cheating, stealing, lewdness, seduction, witchcraft, and most other vices of society. We refer to church fairs, such as are encouraged, we believe, by Protestant denominations. The avowed object of these religious fairs, so far as we have learned, is to raise funds to pay for what the world calls churches, pews, cushions, buying bees and organs, paying pastor, etc.

It may be proper to state that the Lord has revealed a plan for raising funds—contributions as the servants are prospered on each first day—not letting the left hand know what the right does, and when we employ fairs for this purpose, we turn from the Lord, and of course are employing a worldly policy under the cloak of religion, and the whole thing is destitute of faith in God.

This worldly policy, under the mask of religion, is but the essence of ignorance or hypocrisy. It deceives those without, and thoroughly contaminates those within. Let matters which are human be pronounced human, then we may avoid both hypocrisy and deception.

In these religious fairs, false values are attached to articles while the most bewitching women are selected to decoy thoughtless youths and wanton old men to their respective stalls. The most unscrupulous falsehoods are uttered by these agents without compunction, and the whole farce is performed in a manner most humiliating to the truly pious.

At the theatre and horse race, there is nothing of a religious character claimed, and hence the evil is not perpetrated under a religious garb, therefore the church is not dishonored, and the world is not deceived.

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Our conclusion is, that exhibitions of human wisdom, under the mantle of religion, whether in the form of church fairs or church boudy-houses—as in Protestant Germany where harlots secure their license by baptismal certificates—are an outrage upon all that is sacred.

Still there may be something good in religious fairs, and possibly we are not as well prepared to judge of their true character as we might be, but we have spoken as matters appear to us, and we think, without prejudice.

Regarding many of the Agricultural fairs, we are free to admit that from all we have heard, we have reason to believe the evils encouraged more than counterbalance all the good. The reader will, however, remember that there are sections of country in which society is scarcely competent to conduct any business in a dignified and honorable manner; and the conduct of such as can but be grovelling and perverse, should not be regarded as a measure of character for the actions of cultivated society.

In plainer words, there are communities in which it would be utterly impossible for an Agricultural fair to be conducted on moral and gentlemanly principles; whilst there are others that could not be induced to conduct a fair or other business but in the most prudent, honorable and correct manner.

The difference is in the people: “A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.”

As we before intimated, we might admit the truth of most of the charges in reference to certain Agricultural and Mechanical fairs, and yet another side of the picture would make quite a different impression. There is ample ground for charging churches with hypocrisy, theft, lying, murder, etc., etc., too numerous to specify, but does such argument prove there is nothing good in churches? Those who argue thus, exhibit shallow views on the subject, and very often their intention is to deceive the unthinking.

Our religious friends will please bear with us while we notice some of their objections to Agricultural fairs.

  1. We have been told the small premiums awarded do not justify the enormous expense incurred in preparing manufactured articles, putting stock in condition, and so forth. The real value of prizes to persons of correct views is not a matter of the slightest thought. Amongst the ancients a crown of ivy was worth more than an empire. The information elicited amply pays all the expenses. A renewed poet said, “once seeing is better than five times hearing;” and we are satisfied.

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It is said that a few days spent in examining the implements, manufactured fabrics, and animals at one of our State, or well-conducted county fairs is of more value to young men than the same number of years in reading and hearing of such matters.

  1. As to corruption in awards, we can only say, if gentlemen conduct the Fair, all will be right, but where people are wanting in moral integrity, of course, we cannot look for correct results.
  2. Touching the charge of rudeness and dissipation, we can only answer that it has not been our bad fortune to witness much of either at our agricultural fairs. Furthermore, we give it as our solemn conviction that our State Agricultural Fairs are the most dignified, high-toned assemblies that are convened in the State. In these we contend not with religious or political prejudices, but the best of our citizens assemble to take sweet counsel together in reference to domestic and business matters. It is a little remarkable that more preachers and over-righteous religionists have misbehaved at these fairs and been expelled from them than any other class. True, a gentleman is a gentler wherever found, but judging the tree by its fruits, we could allege as great rudeness amongst the over-scrupulous as with men making no high pretensions of sanctity. To be sure, we have felt proud to witness the high bearing of many religious gentlemen at these fairs, but from others, we have seen much to mortify.
  3. The charge of gambling should be gravely considered. While we are not disposed to engage in a discussion of the evils of gaming, if striving to have the best of everything and receiving a reward accordingly is gambling, we hold ourselves ready to prove that it is honorable to God and man. Life is but a contest—a race; all run, but they alone who cast aside every weight and run according to rule shall win the prize of eternal life. In all our religious periodicals, we notice “Premiums” and “Extra Premiums” offered for the largest list of subscribers. Hundreds contend, and yet one gets the “extra prize;” and pray who considers it wrong? And shall the farmer who learns to grow two blades of grass where one grew before, or who raises better pigs, cows, or asses than his neighbor, be branded as a gambler?
  4. As to the social and moral effects of well-conducted fairs, we are free to speak in terms of commendation.

Finally, we wish to repeat that whether fairs prove moral or immoral in their tendency depends entirely upon their conductors.

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When gentlemen and Christians preside, the effects are decidedly good, but fairs in the hands of corrupt men can but prove sources of evil, and that continually. “Evil communications corrupt good manners” the world over, and in all time.
T. F.

“HIRING OUT THEIR WORSHIP.”

In the Christian Union of April 7th, we noticed an editorial of more than two columns, in reference to “hiring out their worship,” no doubt intended as a criticism upon our teaching, to which we consider it our duty to offer a respectful reply. The heading of the piece is “Divine Worship.”

We most respectfully suggest, in the first place, to our brethren of the Union, that their practice of attacking writers from concealed batteries is certainly not fair. We seriously object to criticisms in reference to our teaching, by persons who fear the light. Give us your names, brethren, and tell us plainly what you mean? Fighting in the dark, and with back-hand licks too, seems to us unmanly, and well calculated to foster suspicions, and by no means to encourage love amongst brethren.

Secondly, the writer after laboring earnestly to cast odium upon the practice of the saints keeping the ordinances of the Lord’s house, gives abundant evidence that he is satisfied we are “not so far wrong at last,” and, in plain English, that he knows we teach the truth, but he does not like it. We will hear the writer speak for himself. He says:

“We have heard something said about churches hiring out their worship. What does this mean? Is it intended to intimate that any set of Christians lend out to one man the privilege or right of one man worshipping for them? If so, it would seem that he ought to pay them for the privilege. Persons who enjoy rights are not commonly paid for that enjoyment; they pay for it to those who resign such rights. Will the brethren think of this?”

While it is scarcely respectful to call this quibbling, we cannot acknowledge it sound criticism; but it constitutes the alpha and omega.

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From the beginning, there have been “hirelings”—men who would let themselves at the best bidder to perform the religious service of professors who were not disposed to “admonish one another.” Jesus Christ made it the duty of the disciples to break bread, sing and pray together, read the scriptures in the congregation, and exhort one another, but priestcraft has put it into many a sincere heart to hire men who can be bought for money to perform the labor for them. We can see nothing inappropriate in saying such persons “hire out their worship.”

The writer says, “Nothing can be more irreverent, more awkward, less solemn, more offhand or more absurd, than the manner in which the so-called ‘elders’ of some congregations conduct their worship.” But this is all right in the eyes of some reformers. And the more roughly and unceremoniously things are done, the better it suits their taste. Some people seem to think that cultivated persons cannot be saved—that they are unfit for the society of heaven. Why does not the writer say at once that it is improper for the seniors of the congregation to conduct the worship? His aim is to bring the worship of the saints into contempt. The popish idea of keeping the Bible and the worship out of the hands of the vulgar—the people—runs through every sentence. It is the chief art of priestcraft to impress God’s people with the idea of their ignorance, awkwardness, and unworthiness, and with the very superior cultivation of the reverend clergy. Wherever the sentiments prevail, there is a downward tendency to barbarism.

We doubt if the writer ever witnessed the religious performances of elders, more “unlearned and ignorant” (Acts iv. 13) than Peter and John, and yet the Lord elected plain fishermen, tent-makers, and men free from all clerical artifice, to set forth his religion. But we cannot refrain from suggesting that a set of hirelings—men assuming that plain mechanics, farmers, and men in the various callings of life, are unworthy to conduct the worship in the congregations of the saints.

As conclusive evidence that the people of the Lord are not competent to worship, the writer tells of some “elder” who in the day, read…

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the line, “Glory to thee, my God, this night,” and of another, who, after giving thanks, failed to break the bread. These examples only prove that the evangelists who planted the churches in which these awkward elders lived, had failed to exercise them in the worship, and of course they could but be awkward. Were we disposed to retort, we could relate awkward deeds of even seemingly educated preachers too disgusting for our pages.

Our critic tells us of “unnatural pronunciation of certain words” by certain elders. Perhaps he has heard much that was offensive in pronunciation, but if he is a scholar, he must know there are but few amongst us, even our preachers, capable of pronouncing good English. While we are anxious for our teachers and brethren to speak “wholesome words” and pronounce good English, we are yet to be convinced that an humble, sincere man can pronounce in an offensive manner to Christian ears. Many an ignorant African has been heard pour out his soul to God, in strains which could not fail to reach the heart.

Last of all, the writer speaks of “Eastern congregations that have felt the sad effects flowing from the unbridled liberty of speech on the part of the male members.” He adds, “Those who have done the mischief have been chiefly foreigners—radicals at home—who greatly annoy congregations that do not want to hear them,” etc. We do not deny but foreigners, and natives too, may, in many places, have exhibited a degree of “forwardness” productive of much evil; but might not the same be predicated of scores of impertinent preachers? Yet it is no argument that we should not have preachers, and not at all conclusive against God’s sovereign people offering up spiritual sacrifices—”the fruit of their lips” holy and acceptable to the Lord.

Were we not opposed to everything like retaliation, we might venture to suggest that the writer of the essay may possibly be much opposed to the people of God managing their own affairs, but he possesses not the nerve to openly avow it, and yet at heart, he is bitterly opposed to such “unlearned and ignorant” men as Peter, John, James, Jude, etc., etc., leading in the worship. Peter made a greater blunder than the “elder” who forgot to break the bread, or he who in the day, sung “Glory to thee, my God, this night,” and we are not sure that the writer has made a greater blunder than either, in his contradictory, irreverent and ignorant attack upon the citadel of truth. We most respectfully ask our brethren who manage the Louisville paper, either to publish our replies to these “underground” attacks upon our teaching, or to give us the writers’ names.

T. F.

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CHRIST THE CENTER OF CHRISTIANITY

Christianity is a grand system of reconciliation in its first, middle and last parts. Taken as a whole, it far outstrips the Patriarchal or Jewish economy. It is divine, yet simple. It is God-like, yet adapted to the wants of man. It has for its objects the conversion, reconciliation, and redemption of man, who bears the image of Him who created all things, from sin, taken in all of its most heinous aspects. It proposes to fit man for his eternal home—to lead him triumphantly through this sin-sickened world down to the grave, and vouches to man a resurrection from death and an admission into the mansion and habitation of the everlasting Father.

But what, or who is the centre of this superlatively grand and transcendentally great economy? It is not Moses, through and by whom God delivered the Sons of Abraham, Isaac, and Jacob from Pharaoh’s inhuman slavery. It is not he who ascended to the top of Sinai, heard the thunderings, saw the lightnings, and heard the voice of the Eternal; then passed through the wilderness, ascended Pisgah’s rugged heights and viewed the landscape o’er. He closed his eyes on all worldly objects, and experienced “A death-like sleep. A gentle wafting to immortal life.” Neither was it, nor is it any of the prophets of old who taught and learned God’s people. Nor is it he whose voice was heard in the wilderness, saying “Repent ye the way of the Lord, make his paths straight.” No, neither Moses, the prophets, nor the Immerser is the centre of the Christian economy.

For Moses truly said unto the fathers and prophets, “Shall the Lord your God raise up unto you, of your brethren, like unto me; him shall he hear in all things whatsoever he shall say unto you.” Go yonder to Bethlehem, see that “bright and morning star” in the East—the infant Redeemer. Look there in the manger at the first born of Mary wrapped in swaddling clothes. Hear the angel say to the frightened shepherds, “Fear not; for behold I bring you good tidings of great joy, which shall be to all people.” The half is not told. “For unto you is born this day, in the city of David, a Savior, which is Christ the Lord.”

Kind reader, what thinkest thou of the babe of Bethlehem? Perhaps you cannot accept, for the centre of the Christian system, one who was denied the privilege of making his first appearance in the fashion and costume of the nobility. Then follow me while I point out his God-like character. Go up to Jerusalem, and behold good old Simon take the Lord’s Christ up in his arms and bless God, and say, “Lord, now lettest thou thy servant depart in peace.”

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peace according to thy word; for mine eyes have seen thy salvation which thou hast prepared before the face of all people; a light to lighten the Gentiles and the glory of thy people Israel.

Who is this we find sitting in the midst of the doctors, both hearing them and asking them questions? Is not this the Lord’s Christ? Hear him say, “know you not that I must be about my Father’s business.” Surely this is Emanuel! Who was that who came to Jordan unto John to be immersed? Was it not the Son of God? Let the Revealer of secrets speak after John had immersed him, “Lo, the heavens were opened unto him and he saw the spirit of God descending like a dove, and lightened upon him: and lo, a voice from heaven, saying, ‘This is my beloved Son in whom I am well pleased.'” Shall I now stop? Will you not accept God’s Son for the centre of the Christian economy? Reader, are there any doubts about the matter now? Shall I say more? Then hear the voice again, “This is my beloved Son in whom I am well pleased, hear ye him.” This is not to make known the fact that Christ is the Son, for such was revealed at his immersion, but made known to the world that he was to be heard, not Moses and Elias.

Then two things are made known, one that he is the Son, the other that he is to be heard. But if this does not satisfy, then go with him, see him turn water to wine, heal the sick, unstopped the deaf ear, loose the stammering tongues, open the blind eyes, dispel the sleep of death, and bring up the resting dead. Then, go to the garden of Gethsemane, hear him say, “O my Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt.” And was he not spat upon and mocked? Did they not put a scarlet robe on him, and a crown of thorns? Yet he murmured not, but said, “Father, forgive them; they know not what they do.”

Look up to Calvary, there hung the Babe of Bethlehem, the only begotten of the Father—the Lord Christ. He died; all creation was shrouded in darkness, the sun hid his golden face, the moon would not reflect her silvery rays upon the dreadful sight; all earth trembled, why? Because him by whom all things were made was dying. Oh! dreadful world. He is taken from the cross and placed in the sepulchre. What now? He had said that he would rise the third day. Did he do it? So teaches the scriptures. Behold Mary Magdalene in company with the other Mary at the sepulchre. Hear them say, “Who shall roll us away the stone from the door of the sepulchre?” They saw the angel that did the work and were affrighted. The angel told them not to fear,

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For I know that ye seek Jesus which was crucified. He is not here: for he is risen, as he said, Come, see the place where the Lord lay.

Said the angel, “Go quickly, and tell his disciples that he is risen from the dead; and behold, he goeth before you into Galilee; there shall ye see him.”

The women started as ordered, and as they ran they met Jesus who told them, “Go tell my brethren that they go into Galilee, and there shall they see me.”

Go to Galilee, the appointed place, and there you find his disciples gathered around their Lord. Hear him say, “All power is given unto me in heaven and in earth. Go ye therefore and teach all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit.”

Will not this do for a starting point? Is not this the centre? Will not Jesus, the babe of Bethlehem, the acknowledged Son of God, the person who did miracles and worked signs among the people, conquered the unseen world, came up from the strongholds of death, brought life and immortality to light, answer as the centre of a glorious system, around which revolve all inferior lights?

Yes, as the sun, placed in the midst of the heavens, is the centre of the solar system, and which revolves the primary planets with their secondaries, receiving from him light, which, in their course, they despond to the attendants of other worlds, giving freely of that which they have received.

So is Jesus the sun of righteousness, the centre of the Christian system around whom the Apostles with their secondaries, such as prophets, evangelists, pastors, and teachers revolve; yes, when Jesus was crowned in the heavens he shed forth light—the Holy Spirit upon his disciples who were to “go into all the world, dispensing light—preaching the gospel.”

The Apostles acting as revolving planets and opaque bodies reflected not their own light, but the light which emanates from the true “Light.” They taught as they were commissioned, they spoke as the spirit gave them utterance.

And as we only get the light of the sun by reflection after he has passed beneath the western hills, that is when the sun is out of direct view we get the rays of the sun only from the opaque planets as they reflect them.

The sun’s rays are not direct, but through or by planets; so we said the sun of righteousness has passed out of direct view into the holiest place, and there constituted Lord and Christ, receive light from these upon whom he shines or shined, he being out of view gives to his apostles light and they dispense it to all the world.

So the light or spirit comes not direct to us from Jesus, but from him to the Apostles, and from them to us. Hence we conclude that he is…

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Important Rules for Understanding the Scriptures in Reference to the Holy Spirit

  1. Many things are attributed to the Spirit which are only applicable to the church. This rule is deduced from the following facts: John and Christ and Peter promised the baptism or gift of the Holy Spirit. (Matt. iii., John xiv., xv., xvi., Acts i, ii.) How often are these promises, in the preaching and praying of this age, applied to the world! The blessing of the church promised to the world in order to its conversion directly contradicts the Savior who said, “whom the world cannot receive!” Paul, speaking of the things which God hath prepared for them that love him, says, “But God hath revealed them unto us by his Spirit.” (1 Cor. ii.) The context shows that the Apostle is speaking of the “mystery” of God revealed to the Apostles by the inspiration of the Spirit. How often is this chapter applied to the world! The spirit “whom the world cannot receive” is given to the “natural man” to enable him to understand and believe the gospel. In the 11th chapter, speaking of spiritual gifts, he says; “But the manifestation of the spirit is given to every man to profit with all.” This passage is often wrested from the context, which shows that the Apostle is speaking of the spiritual gifts of the church, and applied to the world to prove the universal operation of the spirit.
  2. Many things are attributed to the spirit which are applicable to the world.

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“My spirit shall not always strive within man.” (Gen. vi. 3.) “Testifiest against them by spirit in thy prophets.” (Neh. ix. 30.) “He will reprove the world of sin, and of righteousness, and of judgment.” (John xvi. 8.) How absurd would it be to apply these scriptures to the saints and the church? But not more so than to apply the preceding to the wicked or the world.

3. Influence of the Spirit

Many things attributed to the spirit are the result of his direct influence and internal presence.

  • “But the Comforter, which is the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you.” (John xiv. 26.)
  • “And they were all filled with the Holy Spirit, and began to speak with other tongues as the spirit gave them utterance.” (Acts ii. 4.)
  • “The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us.” (Rom. v. 5.)
  • “But if the spirit of Him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you.” (Rom. viii. 11.)
  • “But ye have received the spirit of adoption, whereby we cry Abba, Father. The spirit itself beareth witness with our spirit, that we are the children of God.” (Rom. viii. 16.)
  • “The spirit also healeth our infirmities; the spirit itself maketh intercession for us with groanings which cannot be uttered.” (Rom. viii. 26.)

Many other proofs and illustrations might be given, but these are sufficient. Any effort to introduce an intervening agency between the spirit and the subject of his divine influence in these and all similar passages would be most absurd. Such an interpolation would destroy the miraculous and moral influence of the spirit pertaining to the primitive church.

4. Intervening Agency

Some things attributed to the spirit are the result of intervening agency employed by him.

This rule is just as true and obvious as either of the three preceding. The following facts authorize the rule. God said, in reference to the fleshly and wicked antediluvian world, “My spirit shall not always strive with man.” Was the spirit in that wicked world? How absurd the thought! How, then, did the spirit strive with it? The history given by Moses and Peter shows that Noah, as a prophet and preacher of righteousness, was the intervening agent between the spirit and the world. (Gen. vi., I Peter iii., 2 Peter ii.)

Christ promised the spirit to his disciples, “whom,” said he,

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The world cannot receive.” But this same spirit, when he came to the church, was to “reprove the world of sin.” Now if the world “cannot receive the spirit,” how did he reprove the world of sin? The historic facts answer the question, and establish the truth of our rule. The spirit was given, not to the world, but to the church. The church was filled with the Holy Spirit and spoke to the world as the spirit gave her utterance. The world heard the church, was “pricked to the heart,” and enquired what they must do. The church answered and promised “the gift of the Holy Spirit” to all who received the answer. (Acts ii.)

Now if this proves anything, they certainly prove that the spirit reproved the world of sin through the intervening agency of the church.

How did the spirit reprove the Samaritan world of sin?

The spirit did not fall on any one of them till sometime after their conversion. (Acts viii.) The facts of the history show that Philip, the evangelist, was the agent of the spirit in their conversion. Barnabas and Saul were sent forth by the Holy Spirit through the agency of the church at Antioch. (Acts xiii.)

Nothing can be more certain than that the church is the divinely authorized, and divinely qualified embodiment of the Holy Spirit in order to the conversion of the world. How absurd to hear the church praying to God to send the spirit into the world, to convict and convert it! Better pray for the church to be filled with the spirit in order that she may “preach the word,”-the living, powerful and converting word with more zeal and perseverance. But we proceed to another rule.

5. Man is sometimes said to do certain things to the spirit

not because the spirit is in him, but because he is its agent. Jesus, by the Holy Spirit in him, proclaimed the great proposition that he was the “the Messiah, the Son of God,” and confirmed it by miracles. Some of the Jews said he performed his miracles by the prince of devils. He then charged upon them the sin of “blasphemy against the Holy Spirit,”-the unpardonable sin. (Matt. xii.) Was the spirit in them or in Christ? How often do we hear the preachers warn sinners not to resist the Holy Spirit in them lest they should commit the unpardonable sin. What reckless interpretation!

Peter said to Ananias, “Why hath Satan filled thine heart to lie to the Holy Spirit?” and to his wife, “How is it that ye have agreed together to tempt the spirit of the Lord?” (Acts v.) Did they lie to,

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and tempt the spirit in themselves, or in Peter, his agent? The devil was in them and the spirit in Peter.

Stephen, full of the Holy Spirit, charged the sin of “resisting the Holy Spirit” on those wicked Jews who resisted his preaching. Acts 7th chap. It would be useless to reason with a man who would contend that the spirit was in those murderers. Yet we have many such even among the preachers. Their fathers resisted the Holy Spirit in the prophets, and their children are now resisting the spirit in the apostles and evangelists. Hence it is a fearful thing to resist a messenger of God. All who regret the testimony of the reports of the apostles resist the spirit as given by the Father and the Son.

The Nature of the Spirit

The things attributed to the spirit are twofold in character: miracles, or moral.

There is but one baptism, mission, or gift of the spirit, but the fruits, manifestations and gifts of the Spirit after given, are many. Some of them are miraculous and some moral. Confounding these with the gift of the spirit, and with each other, is the source of much confusion and error in this age. The Holy Spirit was given to all faithful disciples as the common blessing of the Christian age. His moral fruits were also common to all the faithful. But there was great variety and diversity in regard to miraculous powers and spiritual gifts.

Paul, in one chapter (1 Cor. xii), gives us nine varieties of spiritual gifts—wisdom, knowledge, faith, healing, miracles, prophecy, discerning of spirits, tongues, and interpretation of tongues—and several classes of extraordinary ministers—apostles, prophets, and teachers. In his epistle to the Ephesians, he gives the following arrangement:

“And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith,” etc. (Eph. iv).

Now whoever applies these similar passages indiscriminately to saints and sinners—to any and everybody in this age—is certainly, to say the least, much confused in his own mind, and, if a popular preacher, is well calculated to confuse his hearers.

But many scriptures speak of the moral fruits of the spirit, and in seeking to correct those who pervert the miraculous, we should be careful not to pervert the moral ourselves. The church in Jerusalem were instructed by the apostles to select seven men “full of the Holy Spirit and wisdom,” to attend to tables. (Acts vi).

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Ananias was sent to Saul that he might receive his sight, and “be filled with the Holy Spirit.” (Acts ix.) The churches walked in the fear of the Lord, and in the “comfort of the Holy Spirit.” (Acts vi. 31.) Barnabas was a “good man, and full of the Holy Spirit of faith.” (Acts xi.) “And the disciples were filled with joy, and with the Holy Spirit.” (Acts xiii.)

Now if these and similar scriptures have reference to something miraculous, then there is no gift of the Holy Spirit in this age. But it is mere assumption without proof, to say that deacons must be full of miraculous powers! To be filled with the Holy Spirit is not more miraculous than to have “the love of God shed abroad in our hearts by the Holy Spirit which is given unto us.” (Rom. v.)

  1. The gift of the Holy Spirit is conditional, but the conditions are not always stated in connection with the promise.

Hence some argue from the following promises—the universal and unconditional gift of the spirit: “I will pour out my spirit upon all flesh, for the promise is given to you and to your children, and to all that are far off, even to as many as the Lord our God shall call.” (Acts ii.) Now if such reckless interpreters would read the context and parallel passages they might be required from their moral insecurity.

Christ said, “he that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water.” And John adds, “Thus spoke he of the spirit, which they that believe on him should receive.” (John vii.)

Peter said, “Repent and be baptized, every one of you, in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Spirit.” He afterwards said that “God had given the Holy Spirit to them that obeyed him.” And Paul says, “Receive ye the spirit by the works of the law, or by the hearing of faith” that we might receive the promise of the spirit through faith. (Gal. iii.)

From these testimonies we learn that the word of God must first dwell in the believing and obedient heart as the condition and means of the indwelling of the Holy Spirit.

And from all the above we learn how vitally important it is to be calm, rational, candid, and critical in understanding and applying the scripture. Our own salvation and the salvation of many others may depend upon the manner in which we receive and present the truth.

In love for all, we respectfully submit the above seven rules, together with their proofs and illustrations.

J. J. TROTT
Christian Mission, C. N.

THE GOSPEL ADVOCATE

THE CO-OPERATION MEETING AT FRANKLIN, TENN.

(From the 2nd to the 7th of May 1860)

We have attended most of the Cooperation or Consultation meetings in Middle Tennessee for more than twenty-five years, and we are disposed to believe the one which closed at Franklin on the 7th inst., affords promise of many more good results than any other in which it has been our good fortune to participate.

Brethren from quite a large number of churches were in attendance ready to aid by their instruction and advice. In addition to our Middle Tennessee representatives, Bro. W. W. Nance from West, and Bro. W. D. Carnes, Pres’t. East Tennessee University, were with us in the fullness of all needed blessings to render valuable service.

The reports from the churches were full and rich beyond expression. It is evident most of the members cease not to assemble themselves together on each Lord’s day to teach and admonish one another; they sing and pray together, and sacrifice to God by putting into his treasury as they have been prospered. Ten members now report ability to participate in the service, where one could do so a few years ago. This is certainly a healthful indication. As the brethren become better acquainted, their personal prejudices give way, their knowledge of the truth increases, and their love to each other abounds.

When we know each other as brethren, we can love as the children of our Heavenly Father. Whilst we are not disposed to flatter, we can but express the firm conviction that no churches of Jesus Christ on earth are advancing faster in knowledge and wisdom and the graces of our holy religion than those represented in our Tennessee cooperation. Yet we have no ground for boasting. We ought to do more. We hope the time is not very far distant when every congregation in the State will rejoice in these gracious communings with the saints in cooperation.

Amongst other very important matters, we are pleased to call attention to the movement made, and making amongst the brethren with reference to educational facilities to the rising generation, particularly the orphan, and the child of the servant who gives himself to the Lord’s cause.

We trust to see many more at our meeting in Columbia, commencing on Wednesday before the first Lord’s day in November next, at 10 A. M. Forget it not, brethren, and come prepared to tell all you are doing, and to confess all deficiencies.

T. F.

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THE UNITY AND IDENTITY OF THE MESSIAH’S BAPTISM AND GIFT OF THE HOLY SPIRIT

In this speculative and theorizing age many unscriptural distinctions, in reference to the Holy Spirit have been introduced. Hence we have the world mission of the Spirit, the church mission of the Spirit, the extraordinary gift of the Spirit and the ordinary gift of the Spirit.

Now, if the baptism of the Spirit, the promise of the Father, the gift of the Holy Spirit, and the promise of the Spirit, have reference to one and the same universal, common and perpetual gift of the Holy Spirit, then what becomes of all those modern distinctions? Is the baptism of the Spirit promised by John and Christ one thing, and the gift of the Spirit promised by Peter another thing? Let us look at the facts.

  1. John promised the Messiah’s baptism of the Holy Spirit.
  • Matt. 3rd ch.; Mark 1st ch.; Luke 3rd ch.; John 1st ch.
  1. Christ frequently speaks of and promises the same gift of the Spirit.
  • As “rivers of living water,” which John interprets as the Messiah’s gift of the Holy Spirit on Pentecost. (John 7: 38, 39.)
  • As the Comforter, the Spirit of truth given by the Father and sent by the Father in the name of Christ (John 14 ch.).
  • As sent by the Son from the Father (John 15 ch.).
  • As being sent and coming to the disciples (John 15 ch.).
  • As “the promise of the Father,” the baptism of the Holy Spirit and the Holy Spirit coming on the disciples, realized in Jerusalem on Pentecost (Acts 1 ch.).
  1. Luke and Peter speak of the baptism of the Spirit on Pentecost as being “filled with the Holy Spirit,” the “pouring out of the Holy Spirit,” “the promise of the Holy Spirit,” received from the Father by the Son, and “shed forth” by Christ upon the disciples (Acts 2 ch.).
  2. Peter promised “the gift of the Holy Spirit” to the Pentecostian converts, and assured them that “the promise was to them and their children, and to all that were afar off, even as many as the Lord should call” (Acts 2 ch.).
  • What promise? The promise of the Spirit to “all flesh,” the promise of the Father, the promise of the baptism of the Spirit by John and Christ, and the promise of the Spirit shed forth by Christ on that glorious day.
  • Surely it requires double spectacles to see in all this any distinction between the baptism and gift of the Holy Spirit.
  1. Luke speaks of the Samaritans as having “received the Holy Spirit” (Acts 8 ch.).

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  1. Luke and Peter describe the gift of the Holy Spirit to the Gentiles as follows. The Holy Spirit fell on all them which heard the word. On the Gentiles was poured out the gift of the Holy Spirit, which have received the Holy Spirit. (10 ch.) Baptism of the Holy Spirit. God gave them the like gift, giving them the Holy Spirit. Acts 11 and 15 ch.
  2. The Holy Spirit came on the disciples at Ephesus. (Acts 19 ch.) Now what do we learn from these historical facts in reference to the gift of the Holy Spirit? That the Messiah’s baptism and gift of the Holy Spirit are one and the same thing. Baptism of or in spirit is figurative. John, Christ, and Peter use the figure in reference to John’s literal baptism in water. Hence there is but one literal baptism of Christianity, and that is water baptism. The literal of baptism in Spirit is the gift of the Holy Spirit.

This gift of the Holy Spirit is not a Messiah gift of the Spirit. The Father gave the Spirit till Pentecost, since that glorious birth day of the Christian age the Spirit has been given by the Son. “The world cannot receive” the Messiah gift of the Holy Spirit, until the controversy about the unbelieving world receiving the Spirit in order to gain is worse than useless. The Spirit is promised to all disciples in all time. All who receive the word can also receive the Spirit. The faithful reception of the word is the most qualification for the reception and enjoyment of the Spirit. Many signs and wonders were sometimes connected with the gift of the Holy Spirit in the primitive age. Hence the miraculous sounds and sights on Pentecost, which were never repeated. Hence the gift of tongues and other miraculous powers connected with the primitive churches, sometimes conferred with the imposition of hands, but not always. Some have strangely confused the “spiritual gifts” with “the gift of the Holy Spirit.” The gift of the Holy Spirit was the Holy Spirit given to all. The spiritual gifts were distributed according to the will of God. The Spirit was the perpetual guest of all disciples; spiritual gifts were only occasional manifestations. The Spirit was to abide with the church forever. Spiritual gifts were to fail. They have failed, but faith, hope, and love still abide.

The church was and is the agent of the Spirit in the conversion of the world. Christ authorized and commanded the church to convert the world, and then qualified the church for the important work, by giving her the Spirit. The church without the Spirit never did and…

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never will convert any one.
But just as soon as the church was filled with the spirit then the world began to be converted. The word of God is the means by which the church receives and enjoys the spirit, and the means by which the church converts the world. The word is not the spirit but where the word is not, the spirit cannot and will not dwell. How important then that the church be filled with the word in order to the full enjoyment of the spirit and the conversion of the world. How strange the prayer to send the spirit into all the world to do the work of the church. Better pray for the church to be filled with the Spirit that she may go into all the world and do her own work. What say you to the above.

J. J. TROTT.
Christian Mission, C. N., Jan. 1, 1860

EDUCATIONAL CONVENTION AT FRANKLIN, TENN.

We invite special attention to the proceedings of the Educational Convention held during the Cooperation meeting at Franklin.

By the agreement of a few brethren, an invitation was given to the disciples of the Savior in cooperation, to meet in convention with the view of calling attention to the subject of education; and at 2 o’clock, Thursday, May 24, quite a large number convened, and elected Bro. Dr. Thompson, of Williamsport, to preside, and Bro. F. D. Craig, of Rutherford to act as Secretary. Many of the brethren expressed themselves freely with regard to adopting measures for establishing schools at an early date, in Tennessee, which shall unite, if possible, the talent and influence of the brethren, and satisfy the wants of our friends who have children to educate.

The following Committee was appointed to submit an address to the Convention with reference to the objects of the movement, embracing such a plan as they might regard suitable for accomplishing all the purposes contemplated, viz:

  • Thos. Stalker and J. Harlan, of Sumner
  • T. Fanning and D. Lipscomb, of Davidson
  • J. Hill and Dr. J. N. Hall, of Rutherford
  • G. W. Came, of Bedford
  • W. D. Carnes, of

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Knox; James C. Owen, Davi1l Hamilton and Dr. E. Thompson, of Williamson.

At a meeting held on Friday, May 4th, over which Bro. Harlan presided, and Bro. Stalker acted as Secretary, the following very brief address was submitted by the Committee, with plan appended.

EDUCATIONAL ADDRESS

To the Disciples of Jesus Christ—Greetings:

BELOVED BRETHREN: The want of suitable institutions in Tennessee, under the direction of the Disciples of Christ, for the education of their own children, and of such friends as may favor their views, has long been most sensibly felt by all who have given the slightest attention to the subject; but it is fairly believed by many, that the time, in the good Providence of God, has arrived to make a vigorous effort in uniting their means in such schools, male and female, as shall fully meet the demands of the brotherhood, and prove monuments worthy of their highest ambition.

With this object in view, the following plan is respectfully submitted for the consideration of the brethren generally, and such friends of education as may think with them on the subject of human improvement.

PLAN OF SCHOOLS

  1. Inasmuch as there are brethren of talent, learning and influence in Middle, East and West Tennessee, laboring in the cause of education, who, to say the least, are not cooperating in this great work, the first object should be to unite, as far as practicable, the efforts of the brethren in two schools in Middle Tennessee. One of these should be for the education of boys and young men, in every department of useful learning; and the other should offer the very best physical, intellectual and moral advantages to girls and young ladies. As it is by no means the purpose of the parties engaged in this enterprise to underrate, in any respect, the labors of such as have been, and are now engaged in schools, or do anything to their injury, it is proposed, that for the purpose of opening schools at an early date in which all the friends of our holy religion can cordially unite, steps shall be taken in the first place, for controlling the property of Franklin and Minerva Colleges, provided the parties interested will sell on such terms as the Board of Managers, hereafter to be selected, shall consider fair. But the final location…

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tion will be made by a vote of all the stockholders, after fifty thousand dollars of stock shall have been secured.

  1. The means for procuring site, preparing suitable buildings, purchasing apparatus, library and cabinet, and conducting the schools, shall be raised by subscriptions of stock in shares of one hundred dollars each, payable, the first installment, as it may be called, by the first day of January, 1861, and the balance in four equal annual installments from that date, and by donations.
  2. The whole business of securing funds, preparing buildings, and managing the schools, shall be under the direction of a board of eleven managers, all of whom shall be stockholders, seven of whom shall constitute a quorum to do business, till suitable charters shall be obtained or adopted.
  3. The capital of the company shall not exceed two hundred thousand dollars, and no stockholder shall own more than one hundred shares.
  4. In arranging the details of the schools, the Board of Managers or Trustees, shall make provision for paying such dividends on stock, in educational facilities or otherwise, as the business may justify.
  5. All stock shall be subscribed and conveyed upon the condition that the plan shall embrace a department for the education of orphans, and the children of ministers of the Gospel of Jesus Christ.
  6. Two-thirds, at least, of the Board of Managers or Trustees, shall be members of the church of Jesus Christ; and a meeting shall be held for their election so soon as stock to the amount of ten thousand dollars shall have been subscribed. They shall hold their places for one year, or till others are elected in their place.

The Address and Plan were unanimously adopted.

Able addresses were delivered on the importance of the movement by various brethren, and those particularly by Bro. Carnes, President of East Tennessee University, Bro. D. Lipscomb and T. Fanning, were listened to with the deepest interest.

Bro. Carnes gave assurance that he was willing to serve the brethren in any manner which might seem most advantageous to the cause of God.

Bro. Fanning stated that from a property interest in Franklin College, which no longer existed, he had long felt much embarrassed in his appeals on the subject of education, but he rejoiced in the privilege.

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of engaging with his brethren in building up schools which could
scarcely fail to exert a powerful influence over us as a people. If the
schools contemplated, he said, should be conducted with the view to
honor Christ, and bear down the speculations, glorious must be the
results.

The following agents were appointed with instructions for these to
appoint others, should they find persons suitable: Thos. Stalker, D.
Lipscomb, W. D. Carnes, Dr. John W. Richardson, T. Fanning, H.
D. Rant, R. B. Trimble, O. T. Craig, Wade Barrett, J. K. Speer,
E. G. Sewell, F. H. Davis, Reece Jones, and T. W. Brents.
Adjourned to meet at Franklin College, Wednesday, June 6th, it
being the annual commencement day of the institution.

JOSEPH HARLAN, Chairman.

T. STALKER, Sec’y.
Franklin, Tenn., May 5th, 1860.

CHRISTIAN LOVE

Bro. Fanning:—I desire to present through your invaluable Advocate, a few thoughts to the brethren on this subject. I do not expect in this short essay to advance any new ideas on the subject of Christian Love. It is one of the greatest and most important principles contained in Christianity. It is one of the great fundamentals taught by our Savior and his inspired Apostles, and should occupy the minds and attention of all lovers of Jesus. Love is a principle that dwells to some extent in the heart of man, and he possesses the power within himself to cultivate and train this principle to the purifying of the heart; and when it is not thus cultivated and trained, hatred and malice rules therein.

And it is needless for me to say that a man is not a Christian while his heart is filled with hatred and malice toward his fellow beings; for this is known to all who are acquainted with the word of God.

Christian love does not merely consist in Christians loving one another; but they must love their enemies also. If any man love not his enemies, he is not a lover of Christ; not because Jesus is an enemy to him; but because Jesus says, “If a man…

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“Love me he will keep my words;” and he says, “Love your enemies, bless them that curse you, do good to them that hate you,” etc. Yes, my brethren, we must love those who deceitfully use us and persecute us; we must love and pray for the salvation of their souls. But remember we are not all required to love their wicked ways; but we should hate and condemn them, and wholly abstain from all appearance of evil. Neither should we love the world or worldly things; for “if any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes; and the pride of life, is not of the Father, but is of the world.” Christian love does not encompass the things of the world, but excludes them, and embraces the things that are purer and of more value in the sight of God.

Love, my brethren, endureth much and suffereth long, and in it is union, and in union there is strength; then let us “love one another with a pure heart, fervently;” that we may “be of one mind,” and being of one mind, we may “strive together in unity.” Oh, how important that we walk worthy of the vocation wherewith we are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace.”

Then, can we not say, “Behold, how good and how pleasant it is for brethren to dwell together in unity.” It is a well-known fact, that just so long as Christians engage in bitter strife and contention, carrying on and speaking evil one of another, as to some extent, the world will continue to work and say, “See how these Christians will hate.” It is evident that while such a state of things prevails among the people of God, they cannot have that influence upon the world which they would have if they would fulfill the law of love.

Then let us love, my Christian friends, that the world seeing our true love may be influenced and constrained to say, truly there is a reality in the religion of Jesus Christ, and that many who are enemies to the cause of our Redeemer may be induced to believe, and repent of their sins, and rejoice with us in the love of our Lord and Savior.

O, can we not, and will we not obey the lovely commandment of Jesus by loving one another as he has loved us? “This is,” says Jesus, “my commandment, that ye love one another, as I have loved you.” And again he says, “Ye are my friends, if ye do whatsoever I command you.”

My Christian friends, if we are true and faithful friends to our Savior and his cause, we will demonstrate it by keeping his commandments. It is an inevitable truth.

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that we cannot be Christians without obeying each and every command of our Lord, and since he has so strictly enjoined love upon all Christians, we must, in order to have our names registered “in the book of life,” and in order to have a right to the name Christian, let Christian love reign in our hearts. Love is a heavenly life that binds the souls of men together here on earth, and in heaven it binds them to the King of glory.

“Love worketh no ill to his neighbor; therefore love is the fulfilling of the law.” O, love! what a jewel thou art that worketh no ill to thy neighbor, but bringeth peace and good will to all men. It was love that induced the Son of God to descend from the shining crowns of glory, and suffer the most excruciating pain and die the reproachful death of the cross, all for a lost and ruined world. O, what power there is in love! Without love toward God and man, it is impossible for us to ever enter the heavenly land. Then let me entreat all who desire to live forever with God and the Lamb, to lay aside hatred and malice, envyings and strife, and let love be without dissimulation, and be kindly and affectionate one to another with brotherly love, in honor preferring one another. Remember, brethren, that without Christian love we are not lovers of Jesus. Then will we not increase and abound in love one to another, and toward all men, for by so doing we will obtain the peace of great price.

J. B. KIMBALL

SUFFERINGS OF CHRIST – A QUESTION

Dear Bro. Fanning:—Much as I desire to intrude on your very few leisure moments, I feel as if I cannot refrain from asking for instruction on a very important subject. Allow me to call your attention to Paul’s declaration to the Colossian brethren in the 24th verse of the first chapter. I can understand the whole clause from the 21st verse to the close of the chapter, with the exception of that verse relative to Paul’s “filling up that which is behind of the sufferings of Christ in his flesh,” etc. Does this intimate, even slightly, that in the perfect sacrifice of the atonement, there was any deficiency to be supplied by man, even though that man were such a one as Paul?

There are no Christians in this vicinity, except brother and sister.

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Gibhons, with whom I am acquainted. I have it in my view to try to get up a Sunday School, as there are many young people who need instruction in the wisdom that is from above, in this neighborhood. Should I be successful in creating my interest in the teachings of the New Testament, I can then see a probability of fulfilling, even here, my intention of obtaining subscribers for the Advocate.

In Sedarians can scarcely be induced to read it—so far are they from subscribing for it, till they are first somewhat instructed in the gospel.

I am, affectionately, your sister in the Lord,
D. M. PRIEST.
Barnes’ Store, Tishomingo county, Miss.

Reply

Our sister will permit us to suggest, that while her view that the atonement is a sacrifice well pleasing to the Father, is quite orthodox, we doubt if it is scriptural. The word atonement is found but once in the New Testament, Rom. v. 11. Paul says “we receive the atonement.” Hence it is not a sacrifice to make an atonement which God will, or did not receive; but whatever it may be, we receive it. It is our reconciliation to God, and not a sacrifice to appease the wrath of a revengeful God, or pay a debt to justice in the place of the sinner. If Christ paid the debt, or, as we often hear it, suffered the punishment due to the sins of the elect in their “law-room,” then it will be impossible for a single one of them to be lost; and if he suffered in this sense for all mankind, then universalism is true beyond doubt.

But the scriptures teach that our Savior died to open up a way in which all the obedient could be saved. We understand Paul, Col. 1:24, to say, “Dear brethren, I now rejoice in the sufferings, which I endure for your account, and fill up the afflictions remaining to me as a Christian, (those common to all the followers of Christ,) in my flesh for his body’s sake, which is the church.”

While this reading may be a little too liberal for a critical translation, it seems to us to be correct, and in the midst of error, almost indispensable to the intention of the Apostle. We certainly cannot entertain the idea that Paul’s sufferings were intended to fill up the measure which Christ failed to endure, to make what is erroneously called the atonement.

This is a heathen doctrine incorporated in Romish, and transmitted through Protestants to the nations of earth. It makes God our Father a master, and Jesus, his well-beloved Son, pour out his heart’s blood to make atonement to his father, “reconcile”

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God,” as the creeds have him, or put him in good humor with the world.

Whereas, the scriptures teach that “God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life.”

T. F.

THE CONDITION OF THE CHRISTIAN WORLD

BY A SISTER

It is the humble, peaceable body, instituted by the Savior, composed of those who have given up the world to devote themselves to the salvation of themselves in contemplating the salvation, and mortifying every lust of the flesh, leading a peaceful life; doing all the good they can, in the name of Jesus Christ, not for the praise of men, but in private, that they may know the doing of the right thing.

They are not of this world, whose greatest privilege is to obey God and keep his laws and to delight. It is to read His Word, and meditate on his mercy and goodness, and from whose heart rises the thankful song of praise and sincere prayer; whose character is well known, and whose real faith is seen in practice unmistakably, that worldlings cannot be mistaken in what they are doing when they profess to obey the Lord and become his servants.

They will see the law of the Lord illustrated in the conduct of his children, and will not need to be taught as to how they are to sacrifice and deny themselves in coming into the kingdom of Christ.

To this the character of Christians as they appear today?

In glancing around according to my opportunity, I see great numbers of individuals and reformers, really doing all they can to promote the interests of their own fraternity, helping each other in the erection of splendid churches, (which serve as a test of the liberality and generosity of their members, the names of whom are heard in the councils who have given the lead.)

Uncharitable institutions erected by those who pay their way, have a two-fold consolation that their names are on the list, and satisfying their conscience that they have done a good deed, putting themselves to any inconvenience and troubles, whose exceedingly great refinements make it virtuous to love the beautiful, and to cherish the pleasant wishes.

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The highest ambition is to progress with the times, to increase in numbers, power and wealth, and at last attain to a perfection that is not described in the apostles’ writing.

Proud, boastful, covetous, and ambitious spirits many of the men, whilst very many women have become worshippers of fashion and folly.

The question has been often asked, will this state of things continue? Shall I never see the bride—the lamb’s wife—clothed in white without spot or wrinkle, and ready for the bridegroom? That I may hope the time will not then be far distant when she shall appear.
A. J. H.

THE PROPER SCRIPTURAL VIEW OF BAPTISM

Benn, Fanning & Lincom: For the benefit of those who charge us with laying an undue stress upon the ordinance of baptism, I have thought for some time of writing to you of two cases that came under my observation during the last year. On the first Lord’s day in August, I presented at a school house called Tiooty Branch, in Sullivan County, Tennessee.

At the close of the discourse, a lady by the name of Chrysanthia came forward, made a public profession of her faith in Christ, and requested baptism. I asked her if she had been immersed by a Baptist, and she said that she had been immersed by the Baptist without being instructed as to its design, and I could not realize the bearing that the gospel promised, and must remain unsatisfied if I refuse to baptize her, being ill yet satisfied, (having never immersed any person) I said to her, we are not to understand that baptism is for the putting away the filth of the flesh, but for the answer, or procuring of a good conscience.

She replied, I know that and nothing can give me that good conscience without regarding the appointment understandingly. I could scruple no longer, remembering that Paul commanded those baptized with John’s baptism, to be baptized again into the name of the Lord Jesus.

I baptized the lady in the Union, and by the same act I…

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The other case alluded to occurred in November at Boon’s Creek, Washington county, Tenn. This person is by the name of Jenkins. The case is substantially the same as the one related, and to give it in detail would be taxing the patience of the reader to read the same history over again.

These persons withdrew from the Baptist church, as they state themselves, for no other cause than that they had not that preparation of heart that the gospel requires when they were baptized into that communion.

This, with thousands of other cases that might be given, ought to be sufficient to satisfy the most skeptical in reference to the correctness of the ground that we occupy. The gospel is so plain upon this subject that it seems strange that any one could misunderstand its meaning.

Your brother in the Lord,
SAMUEL H. MILLARD.

“THE WIND BLOWETH WHERE IT LISTETH”

Hunts, Texas, April 4th, 1860.

Bro. Fanning: — A controversy arose yesterday in our Bible Class in this place on the passage of Scripture, John iii. 8, “The wind bloweth where it listeth, and thou hearest the sound thereof; but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.”

I would be glad to see your exposition of the above Scripture. We have no organized church here, and but few members. Our Bible Class is made up of several denominations, thus I am using all my powers and influence to divest the truth of sectarianism in the Class.

Yours in the hope,
W. H. McCULLINS.

Reply: — We profess not to give expositions of Scriptures. They are themselves the expositions of our Heavenly Father’s will, and we are simply to believe what the word of God says. The greatest embarrassment is the want of a fair translation. No doubt the king’s translators intended to make the Savior say that the Spirit operated upon us as the wind operates upon the trees of the forest. Indeed, this is the…

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General View of Modern Religionists

This system of things places men not far above the vegetable kingdom. This seems to be the idea in all modern revivals, where religion is “got” from heaven. Our only remedy is a correct rendering of the passage. We would read it, “The spirit (presuma; not animo;) inspires (not as Jews and Heathens supposed, at a particular place) where he pleases, and you hear his voice (the word of God) but you cannot see (tell by observation) whence it cometh and whither it goeth: so is every one begotten of the spirit.” The idea of being born of our Father or of the spirit is incorrect. We are begotten of God our Father, or quickened by his Spirit.

T. F.

Lend Help to Atlanta

Atlanta, GA, March 17th, 1860

Bro. Fanning:—I write to ask you to present through the columns of your paper, a request in behalf of the brethren at this place, to the brethren abroad to help us by their prayers and by their contributions to erect a suitable house of worship. We have no such house as a place of the size and importance this demands. And believing we can accomplish much good by having one—we being unable to build it ourselves—would ask our brethren to aid us. Hoping your sympathy and assistance in our behalf will be enlisted in this cause, and wishing you peace in the Lord, I am, very truly,

A. G. THOMAS.

Brethren who are disposed to aid in this good work will please send their contributions to Bro. A. G. Thomas at Atlanta, GA.

T. F.

Chosen Before the Foundation of the World

Bro. W. D. Bonds, of New Hope, Marshall County, requests our teaching in reference to Eph. i. 4, 5, and 12. The verses read:

“According as he has chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to him—”

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“self, according to the great pleasure of his will, that we should be to the praise of his glory, who first trusted in Christ.”

We understand the apostle to teach, that before the foundation of the Christian age—Peter called Pentecost “the beginning”—the Jews and Apostles particularly, were chosen in Christ and God before the establishment of the kingdom destined for their adoption as heirs of his son. In the 12th verse the idea is repeated. Paul clearly shows that those who first trusted in Christ, were to be the praise of his glory. The notion of any theory in reference to man before his creation, is highly preposterous. The word world in the 4th verse has reference to the age of Christ.
T. F.

Pine Bluff, Ark., March 5th, 1860.

Bro. Fanning & Litscomb:
I am inclined to write you items with reference to my labors and our prospects in this part of the “sunny south,” for the information of the brethren in other parts of our good country.

For the interest that I feel in the progress of pure Bible religion in all parts of our country, leads me to suppose that the brethren in other parts would be glad to know our prospects in this country. And I am sure it will be gratifying to you to know with what success we are having here, is the result of the preaching of “Christ and him crucified,” for I am determined to know nothing here (in my labors for the cause) save Christ and him crucified.

I have planted myself on the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone. You may then easily imagine how much I feel attached to those brethren who have budded on the armor of the Gospel, and who contend so boldly and fearlessly for the Bible and the splendid institutions taught therein.

In these days when there are so many useless spirits, who, while they profess to take the Bible alone as their man of counsel, nevertheless seem to be unable to find in the Bible all that is necessary for the prosperity of Zion, and are therefore willing to go into Babylon and purchase some of the second-hand machinery of that country, and are therewith impugning and marring the beautiful and perfect work that the Christian institution, as developed in the New Testament, was designed to accomplish.

I say that in such times, it is truly refreshing to one who…

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Desires to see the beautiful building of the Lord kept free from the corrupting and contaminating schemes and devices of men, to read the productions of such men as Jonesing, Lethco, and Franklin, bringing as they do, the very spirit of the New Testament; and to hear of their manly defense of Gospel Christianity. Hence you may infer that the Gospel Advocate and Review always come to me as welcome messengers.

I have for the last month been preaching “the word” on the south side of Alabama river; and mostly at places where we had not been heard before, or if we had, it has been so long that the majority of the citizens had never heard. I preached three discourses in Hayneville, where Bro. Fanning may remember having preached several years since, which, I believe, was the last discourse preached by our brethren until I went there. The people everywhere seem inclined, and even anxious to hear us, and where I have been, the people have commenced “searching the scriptures to see whether these things are so,” from which we may expect a good result.

I preached near this place on Saturday to a small audience, and again on yesterday at 11 o’clock (Lord’s day) to a very large audience, larger, I am informed, than we have ever seen there before; and I never had better attention from so large an audience. I addressed them from the 1st and part of the 2nd chapters of Hebrews, at the close of which, two having heard “God speak by him,” came forward and confessed that he is the Christ, the Son of God, and I had the pleasure of immersing them in the afternoon. One of them is the wife of our esteemed Bro. Adams, the other the son of one of our brethren. Our prospects are brightening every day, and the time is not far distant when quite an abundant harvest will be gathered. The laborers are few, however, “pray ye the Lord of the harvest, that he may send forth more laborers into this harvest.” The Lord bless you!

Your brother in Christ,
W. H. GOODLOE.

OBITUARIES

“Yet man is born unto trouble as the sparks fly upwards.” Job.

We deeply lament the loss of our much beloved sister, Ellen Moore, who departed this life on the 22nd December last. Sister Ellen was

THE GOSPEL ADVOCATE

In Memoriam

The wife of Bro. J. P. Moore, and daughter of our much esteemed Bro. Wade Barrett. She left a good husband, and seven sprightly children, besides numerous friends, to mourn her irreparable loss. Her disease was much complicated, seated principally in Typhoid fever.

Sister Ellen was born on the 7th of April 1822. She was immersed in the Lord in the Spring of 1840. She was married to Bro. Moore in 1841.

Koone’s history, doubtless, is more replete with loneliness than hers. She proved to be a Christian child, a Christian wife, a Christian mother, and a Christian neighbor. She bore her sickness with Christian fortitude. She sang songs of Christian hope; and died the death of a Christian. Indeed, we all sorrow for her, not as those who have no hope. Truly can I say, we all hope that Sister Ellen has gone to enjoy a mansion in the New Jerusalem, where we all hope one day to meet her, and to dwell with her in mansions of eternal rest at the right hand of God our Heavenly Father.

B. H. BILLS
Springfield, Mo., Jan. 29th, 1860.

Announcement of Death

Linden, Texas, April 15th, 1860.

Bro. Fanning:—It becomes my painful duty to announce to you the death of our much esteemed and beloved brother, G. W. Shelton. He departed this life on the 11th of December last, in the sixty-fourth year of his age, after a short illness of five or six days of typhoid pneumonia. He bore his illness with patience and now awaits his reward.

Bro. Shelton was a member of the church about sixteen years. He stood firm in the faith once delivered to the saints. He was respected by all who knew him. For myself, I held him in esteem as a Christian gentleman, devoted to the cause of his Redeemer, and consistent in all his ways. He was always kind and obliging towards those he considered worthy, and harsh towards none. He was a devoted husband and father, and will be much missed by Sister Shelton and her large family of children who are left to mourn his loss. May they honor him by honoring the Savior, in obeying from their hearts the form of doctrine made known in the new and everlasting covenant, and become co-heirs with him in the joys of unfading bliss; and may we all gather strength, and renew our diligence to walk in the commandments of God our Savior, that our death may be like his—calm.

W. B. EASLEY

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