THE GOSPEL ADVOCATE
Editors: T. Fanning, D. Lipscomb
Volume VIII
Nashville, May 22, 1866
Number 21
SKETCHES IN THE LIFE OF ALEXANDER CAMPBELL, NO. 2
When the subject of our brief sketches delivered his first discourse, in May, 1810, at Brush Run meeting-house, it will be borne in mind that he was still under the dominion of the Scotch Presbyterian Church, but he engaged heartily in the new movement of his father and James Foster, another Presbyterian preacher, to believe “nothing which was not written in the Bible,” to “require nothing of others which was not either plainly written by the spirit, or could be established by the authority or example,” and finally, never to rest satisfied short of “the restoration of pure primitive, apostolic Christianity, in letter and spirit, in principle and practice.” These cardinal features of the movement formed the basis of what is generally denominated “this Reformation,” for the existence of which, no one doubts, the world is more indebted to Alexander Campbell than any other man.
It might be well for the theorists of the various schools to examine them as a safe foundation for Christian union. A renunciation of all sectarian authority, and an honest, intelligent adherence to the positive and undoubted requirements of the New Testament, will certainly bring all men to see eye to eye, and speak the same thing, as any other result follows from an adequate cause.
Men now treat the subject of union as an idle matter—a new speculation, and generally suppose that it is their right to adopt, make or advocate such a creed as best suits their fancy, rather than such a name as may best “tickle the ear.” But we should all observe the effect upon the hearts and lives of such men as Thomas and Alexander Campbell. They were in earnest, and acted in the fear of God, Alexander, soon after he began to preach, addressed the venerable father something after the following style: “Inasmuch as we have published to the world that we will believe and retain nothing…”
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which is not authorized by the word of God, where do we find infant baptism plainly taught in the New Testament? That sternly honest Scottish Presbyterian who we can now almost see smiling (as we have often heard him) over his former brethren, replied, “Infant membership and infant sprinkling,” Alexander, are matters of inference. But upon further conversation they concluded that infant baptism was not a safe guide in religious conduct, and in a short time they, and most of their associates, rejected not only infant sprinkling, but virtually, the entire authority of their mother church.
From May, 1820, Alexander Campbell devoted much of his time to preaching the Gospel, so far as he had learned it, and the eager multitudes that pressed to hear him, gave unmistakable evidence that a very remarkable youth, to say the least, had risen up amongst them. In the meantime he had formed the acquaintance of Elder John Brown, on Little Creek, Brook County, Virginia, and on the 8th of March, 1811, he was married to his daughter Margaret, on the farm that was afterwards his own Bethany, and on which, if we forget not, all the eight children were born and died, and their parents with them, and on which they will all sleep till the resurrection morn. In his matrimonial relations Alexander Campbell was a most happy man. He was not in the habit of speaking freely of family matters, but occasionally, we heard him express the sincere gratitude to Heaven for the aid that had been rendered him in his arduous labors by both the wife of his youth and the wife of his ripened manhood.
We shall never forget some of the incidents he mentioned of each, one of which we are inclined, in this connection, to repeat of his wife Margaret. It is now nearly forty years since Alexander and Margaret paid a visit to their friends in Nashville, and while on their way through Kentucky, his preaching had a marked effect, especially upon a very popular preacher of that order, by the name of Wilson, familiarly known as Jack Wilson, followed him from Louisville, anxiously propounding hard questions and presenting difficulties, all of which Bro. Campbell answered with patience and skill, with surprising success. Finally, Mr. Wilson introduced some new matter just as Bro. Campbell was starting to pay a visit. Not having time to answer, he said, “Brother Wilson, I cannot reply now, permit me to refer you to my wife for a full solution of this whole matter.” The poor preacher had gone too far to recede, and decoyed as he was, he had to submit to be taught by a woman. The influence either of Sister Campbell or the result of the reference to her had the effect to deliver Mr. Wilson home, and forever alienate him from Alexander Campbell, and the old things brought to light—Never would he listen again. When Brother Campbell related the facts he pleasantly remarked that “Brother Jack Wilson was no Apollos, or he would have listened attentively to all of the Priscillas or Margarets that were able to teach him.”
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ad<lell, “That his wife was not only apt in the Scriptures, but also, in her
{II’Qj.lf:l’ !<tiH:J'(‘, to teach both preachers and people.”
We think it improper to state that Sister Margaret Campbell was represented to us as a woman of very superior mental powers, and was sincerely devoted to God. If a mother was ever idolized, she was by her daughters, as we can adduce evidence to know.
Having, however, adopted, in fact, a new creed, the father and son devoted themselves subsequently to the study of it, and having satisfied themselves that the latest baptism was not authorized, they opened the book to examine it for themselves. They soon sustained themselves that sprinkling and pouring were introduced by Romanists and Protestants as substitutes for the immersion of the Greek, and thus to their vows to follow the dictates of the spirit wherever they might lead, they found no alternative but to reject the authority upon which they were acting, or submit to immersion. It required but a moment to determine such matters, and Brother Alexander wrote, “Accordingly, on the 2nd of June, 1832, my father, mother, my sister, myself, James, and Sarah Bacon, in all seven persons, were baptized into the Christian faith.”
This baptism was performed by Matthias Love, at the Red Stone Baptist Association. The congregations that Thomas and Alexander Campbell had been gathering were largely from the Presbyterians, but most of the members followed the example of their preachers in putting on Christ in immersion, and by the year 1835, quite a number of congregations that had come into existence by their labors, were received into the Association, but with the express understanding that no creed except the Bible should be their conscience. This, of course, produced the dissatisfaction, and in a short time the churches withdrew from the old and joined the Mahoning Association of Ohio. The result of this movement was fortunate, no doubt, for all concerned. In a few years more, the Mahoning Association of Baptists could not be found, but in its place were several congregations of the disciples of Christ. The progress may be easily imagined. The Hont’slchm Baptist mainly through the influence of the teaching of Alexander Campbell, as they were constantly following the dictates of the New Testament. In regard to this partnership with the Baptists, it will be well to remember that in these early days the best intellects could only perceive “men as trees walking.” The leading principle that the Sacred Scriptures were the sole authority in religion, was as clear as a sunbeam but the danger of sectarianism had not fully impressed itself upon the minds of these great men. It seemed at the time the best they could do, and the union, imperfect as it was, in the end, served a valuable purpose. It was the means of hundreds and
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thousnntls of partisans, seeing “the true light that lighteneth” all who have eyes and will, to see the truth.
It was, perhaps, at the first association, after uniting with the Baptists that Alexander Campbell delivered the great discourse of his life upon the law. It was in this that he first clearly set forth the existence and design of the “Two Covenants”—the Jewish and the Christian. This, we believe, was delivered in 1816, and worked almost wonders in the denominations, wherever it circulated, and we are of the judgment that it is still a valuable document for general circulation.
We must not forget to say to our readers that very soon after the separation from the Presbyterians, perhaps, as early as 1810, or thereabouts, the weekly breaking of bread was taught by these pioneers from Babylon to Jerusalem.
There is but little more in the religious history of Alexander Campbell that will strike the reader with any considerable force till about the year 1830. In the lapse of the thirteen years, from his marriage to his debate with Walker and the appearance of the first number of the Christian Baptist, the subject of his sketches was, much of his time, employed in combats with the Presbyterians and Baptists, mainly for independence. He and his compatriots were in the strictest sense rebels against the religious powers that held rooting in the country, and the war, of course, was one of life and death. Through various arrangements Bro. Campbell covered, and how well he succeeded, time alone will develop.
It was in these twelve or fourteen years that he laid the foundation also of his earthly fortune. Most of the time he kept a school in English, Classical and Mathematical for boys and young men, and it was at Buffalo Academy, under the direction of A. Campbell, that many of the sons of Pennsylvania, Virginia and Ohio laid the foundation for usefulness in after life. The pupils were generally selected, and from the school he accumulated funds to aid in the payment of property purchased. It was not difficult then for a good stock man to purchase quite a lot of land at very low prices, which, by improvement, the rich en banks discovered, and then, became valuable.
Alexander Campbell was, what the people called, thirty years ago, “a great stock man.” His favorite stock were sheep, and his sheep, we can bear witness, knew his voice, and they followed him, and he loved them and gave them bread and rich pastures. As a consequence, his herd of at least a thousand ewes, with heavy and valuable fleeces, enabled him to purchase lands, build houses, and pay his traveling expenses in bearing the glad tidings to the needy. Bro. M. E. Lard, in his discourse on the life and death of Brother Campbell, makes some most judicious remarks upon the physical man. His bright, weight, proportions and capacity—but failed to inform us with reference.
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To the causes of this superior sublimum or his greatness. We do not deny that blood will always tell in man as well as in beast, but any one at all familiar with the every day life of this singular man, can but account satisfactorily for his great powers of endurance and his almost more than human executive abilities. In addition to his iron nerve-work, his habits were studied, and, of course, regular. He was rarely sick, complained of few ailments, was no dyspeptic, maintained a cheerful temper, and, of course, yielded to no melancholic temptations. He rose at early dawn, ate and drank as a philosopher, and exercised in the open air as a man of common health. When on journeys he exercised considerably in early walks, and at home, we have frequently seen him, and can almost see him now, with coat off and spade in hand, planting about some hardy flowers or a number of shrubs, which he had planted with his own hands without his premises, and especially that upon which he could look from his own quiet little office, in which he held his best thinking. We never saw Alexander Campbell tell a lie; this is the main key to his greatness. He worked with his hands to qualify himself for studying to understand, and when not writing or preaching, he was busy in conversation with some one, as he often said he was no respecter of persons, but took men as they came, great and small, until he accidentally labored to profit all. There was a sort of physical humility, self-possession and independence about A. Campbell, of which he was, I think, innocent as a child, that led to the prospect by, “this is one of nature’s noblemen.”
But as our main purpose is to give incidents in the intellectual and moral life of our beloved brother, we will proceed with our brief narrative.
As previously intimated, from the period of his marriage in 1810, to the debate with the “seceding” Walker, June 18th and 30th, 1840, Campbell was in the business, examining the weapons of warfare, and getting machinery in readiness for future candid attacks upon the devil and his works. To this date, much was known of him, but all that began to enlarge the sphere of his action, and come more prominently before the public, all that can be attributed to him at that time was prominently before his public, as it would be said.
The Commission Meeting in Martfreesboro
Will meet at 10:30 A.M., on Wednesday, June 15th, 1865. Will every brother and sister who possibly can, meet with the brethren at Murfreesboro on that occasion? The Nashville & Chattanooga Railroad will give free return tickets to those who pay one way.
T. F.
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LARD’S QUARTERLY
We have received two numbers, the January and March, of the current volume of this work. It is a pamphlet of 118 large pages, issued four times a year, in good substantial style. It is conducted with marked ability.
B. W. Lard, a writer, in his own peculiar style, has not a superlative among us, for point, pungency and force. His sentences are always pointed, not left in a nebulous state. There is a purity and an independent thought that, in this age of time, stereotype styles and modes of thought in religion, are refreshing.
There is an earnestness of thought and feeling manifested that exhibits hearty and decided convictions of truth, that stand in marked contrast with the almost universal transgressing policy ruling in the Church of Christ. It is a sad condition of affairs, both in the church and the world, that all questions, even those involving the authority of the Sacred Scriptures, that preachers and members stop to inquire what effect will this have upon the standing of the church with the world? What effect will this have upon our respectability and influence as a denomination?
We hesitate to disturb any conviction that may exist in the minds of our brethren, for we may earn the ill-will of party spirit. But we must say that the tendency to consolidation, that we may exert all influence of the party spirit, is the corrupting idea of the day, and will not make to elevate the vitalizing power of the truth that can permeate a church.
It always has and ever will interfere with and right to human will and worldly policy, and will destroy the vitalizing energy and positive trustful faith in God of every man who comes within its baleful influences, and must make him the mere slave of a party. This is the deadly influence that is at work among us as a people, and that is so much removing the primitive landmarks, both in faith and practice of the Church of Christ.
It is destroying our trust in God, and with it its collective, salubrious, brotherly love, its true fellowship, in suffering and sorrow, its humility and its sublime allegiance to God’s word and God’s promises, its healthy and its holy spiritual atmosphere.
We gladly note the evidence of a different spirit in the productions of the editor of “Lard’s Quarterly.” We consider it our province to make suggestions in reference to the matter of publication; it certainly would be to guard against the admission of too many merely speculative questions for discussion. The mind that is engrossed with these speculative questions loses its interest, to some extent, in the practical ones.
To the extent that the mind of the brotherhood is directed to speculative theories in reference to any question of morality or religion, to that extent its attention is withdrawn from the active, practical questions of the Christian religion. No theory of spiritual influence, however true it may be, can ever give spiritual comfort, joy or life and power. No theory of
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Original sin will never free or even help to free the soul from the practical actual sins of its own commission. The great need of the church is true spiritual power to control and direct the lives of Christians and to purify the hearts of sinners, and make them alive in Christ the Lord. We note with regret, too, one indication that is not in exact harmony with the fearless, independent and sound faith that exhibits itself in the pages of the Quarterly.
We refer to the deferring of the discussion of the propriety of Christians engaging in carnal war, from feelings of delicacy to others. Will Bro. Lard refer to the expressions of regret that Alexander Campbell used for having delayed for a more convenient season the discussion of this very question? Will he acknowledge the brotherhood’s hesitancy because difficulties were surrounding him in the preliminary discussion of this subject?
Every one gives a tacit assent to it, and every body forgets it. Now no conviction is ever deeply rooted and valued until something has been sacrificed for it. Let the public mind lose its interest on this subject of war, let them cease to read that there are men of war, and Bro. Lard’s clear, pungent logic on the question, unheeded will reflect that he is intolerant, nobody will controvert, every one will assent, nobody will believe, but the next time the war passion sweeps over the land, the impressions that have cost the people nothing will be forgotten, and let them plunge into the bloody strife they will.
Bro. Campbell wanted like Bro. Lard for the passions to cool, lest his position should be construed into political sympathy—he tells us afterward that he regretted this writing, when he delivered his address nobody contradicted from it. Everybody listened to it, and yet nobody believed it. It did not get down into the hearts of the people—their popular assent cost nothing, and nothing it was valued.
Now the divine plan was not to wait until the feelings and interest had grown cold in reference to a wrong committed. The Holy Spirit brought home to the Jews the enormity of their crime in crucifying the Son of God while the whole matter was fresh in their minds, and Paul was stricken down when on his way to persecute and imprison the saints.
Now I believe that Bro. Lard, and every other man of earnest convictions of right, will most forcibly and clearly condemn these convictions when that right is being violated and wronged. He then feels almost intensely for truth, and when he feels most for it, he will speak best in its behalf.
A conviction that costs us nothing, like other things that come easy, will go easy and never be highly esteemed. A conviction to be highly appreciated by a people must cost that people something—it must either cost them their own self-condemnation or the opposition and condemnation of some one else. No man knows whether he truly believes a proposition from his heart until it costs him something, either from within or without.
Then all of our waiting for passions to cool and…
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Indifference to spring up before we present truth results in weak and unreliable convictions of truth.
Again, it is intimated that there is no necessity at present for the discussion of this question. We infer that Bro. Lara believes that no Christian can rightfully engage in carnal war. The great masses of the members of the Church of Christ, elsewhere than in Tennessee, have engaged in it. If wrongfully, they committed a grievous sin in the sight of God. Every time they, in heart, approve the wrong they have done, and glory in it, they, in the sight of God, are guilty of recommitting the sin. They are intensifying their guilt by lying in sin without repentance of it.
Then when thousands are lying under sin, with the guilt of blood upon their hands, daily by their approval of their course recommitting that sin, it is a strange conclusion for a Christian teacher to come to that there is no need for them to be convicted of that sin, that they may, while the blood is yet fresh and warm upon their hands, wash it off with a little penance. If this generation of professed Christians can be saved with the guilt of bloodshed in carnal strife upon their hands, so may the next. If there is no necessity for convincing those who have been engaged in war that they ought to repent of their courses, there is no necessity to convince the next generation to avoid the same course.
Thus, Bro. Lard, the Churches of Christ today are entitled to the most cogent statement of the clearest and strongest arguments in your command, to show their wrong in using carnal weapons to destroy the lives of their fellowmen and brethren that they may be enabled to see their wrong, turn from it, and cleanse their souls from blood-guiltiness through an humble repentance.
“Son of man, I have set thee a watchman unto the house of Israel; therefore thou shalt hear the word at my mouth, and warn them from me. When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thy hand. Nevertheless, if thou warn the wicked of his way to turn from it; if he do not turn from his way, he shall die in his iniquity; but thou hast delivered thy soul.” — Ezekiel xxxiii; 7-9.
How much blood will be required at our hands for a failure from politic motives to give faithful warning to those we see walking in the paths of sin? Will the brethren subscribe for the Quarterly? It is well worth their study. Price $2.50 per volume. Address Moses E. Lard, Lexington, Ky.
D. L.
We direct attention to the call for a teacher at Union City. Bros. Ushomoe and Cary are well known to the editors, and are in every respect reliable and judicious men. We know of no place that, in our judgment, would afford more promise to active, earnest men who wished to teach, than Union City.
D. L.
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HUMAN INVENTIONS IN RELIGION
The Jews rejected Moses and the God of Moses, by consciously adopting other authority than that delivered to them by Moses, and Christians worked out the great apostasy by human substitution for the law and holy of Christ. We have long been satisfied that our brethren in England and Canada have remained much nearer to the original practice of the Gospel than have a portion of us in the United States.
Be it said, however, to the praise of most of the disciples South, that human authority, as yet, has exerted but little influence over them, and we pray God that it never may. By thousands their articles will be read with much interest. We are waging war with all substitutions in religion, and although some of our brethren have become occupied with us, we think the good sense of the brethren generally will certainly resist the march towards Babylon. Brethren, let us discuss the matter of substitutions calmly.
Read Bro. A’s views.
P. F.
OTTAWA, Canada, May 1st, 1866.
BRO. EARNEST: — When I was in your State last month, I had so much to occupy my attention I did not have to inquire as unhurriedly into the state and condition of the cause of Christ in the South as I desired. Another realization of my diligence was I expected probably soon to be among you again. On my return home, I read with much interest most of the numbers of the “ADVOCATE,” which you and Brother Lipscomb publish. I am much pleased with your position on “church and state,” or “church and world-power,” and on all outside institutions. I am firmly persuaded that the removal of the religious world, the prosperity of the cause of Christ, and the honoring of our King depends upon our living in accordance with the word of the Lord. It was upon this platform we started; upon this we have proceeded; upon this I have labored long years. Your position on war and all political matters reflects the one I took when a boy, singly and alone. I then positively refused all connection with military matters. Knowing they might fine or imprison, I could not even attend the simple “militia trainings.” I also refused any political distinction, even the magistracy which was tendered me often. I had my first membership with what is called “the Christian community,” from them I separated, and the best point of difference between us was a separate organization from the church which they called “conference.” Here I stand now, where among you, and since through the “ADVOCATE.” I am happy to learn that the brethren South of Kentucky do occupy the same ground.
I have long looked upon the actions of some brethren North of Tennessee with much mal uneasiness. Their loose habits of introducing expedients, instrumental music with which to praise the Lord, constitutions…
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allowing membership separate from the church, etc. My uneasiness is not of late abated, for looking from a Canadian stand-point, we see the strange action of missionary societies, perhaps a little different from those who are engaged in and committed to them. These organized bodies separate powers, and of course, they will use them. Thus give them power to make a hymn book, and who dare attempt to make a different one? If he or they do, all the power of the body is brought down upon them. Again, let any one entertain his honest conviction that a missionary society is not a safe and Scriptural society, how soon all is hum and buzz to put him down. I have often spoken my views of all these, as I consider unauthorized movements. I have emphatically expressed my fears that evils great would in time grow out of all these. When on my way home from Tennessee, for the first time in my life, did I see a “melodion choir” in a church of this (as we call it) reformation, I then felt, and still feel that another reformation is much needed. After reading the threats sent by brethren from whom we ought to hear, I can tell you that my brethren in my own country, Canada, are much concerned to me. Over there, we stand on the same platform with you. I pray the poisonous contamination may never cross the line and contaminate the saints in Queen Victoria’s dominions. I am no enemy to missionary labor, properly so-called, by no means. The word of the Lord should be sounded out, and I think the Lord has made people providential for it. The evil is not in the provision, but in those who undertake to use the means provided. I would not on any account impeach the motives of brethren, even those who introduce and use these things that I would condemn. I trust there is enough godliness among them to regulate all these evils in time. I pray it may be so. Why can we not be contented with what the Lord has given us?
J. ASH.
SCHISM
The English word schism is derived from the Greek noun schisma, and signifies a rent, to divide, to separate, to part. In a general sense, division or separation, not appropriately a division or separation in a church or denomination of Christians, occasioned by diversity of opinion, breach of unity among people of the same religious faith. This is Webster’s definition, and I believe it is correct. It is difficult for sectarians to define “church” as it is for them to define the word “schism.” Papists define schism to mean separation from the papal hierarchy. Sectarians define it to be separation from sectarianism; for one seeks to separate from another.
So the word schism only occurs in the apostolic writings in the letter to the Corinthian congregation, in the 2d verse of 2nd chapter, and there it means a rent in the church. With sectarians, it means a secession from something they call the church. Paul uses the word in reference to the parties or sects in one congregation.
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Schism: A Scriptural and Popular Meaning
Schism has a Scriptural and a popular or sectarian meaning. There have been innumerable disputes about this word for centuries past. Many disputants define the meaning of the word to be a separation from the by-law established church of England, which is a part and parcel of the law of the land. Paul uses the word in the first chapter and tenth verse of his letter to Corinth, where he beseeches them to speak the same things, that there be no divisions among you. It is plain that the schisms here spoken of were not separation from the church, but divisions in it. Union in mind and judgment were the opposite of schism, and was to be attained by speaking the same things, or speaking of spiritual things in the words of the Holy Spirit, making the same ideal to Scriptural words which the Holy Spirit attached to them. Words are the types or images or representations of things. The French philosophers said words were things. A disunion in mind, judgment, and affection is schism, although outwardly united in ordinances as before. The schism in Corinth was about preachers, and not about rituals, as in modern times. One said Paul was his favorite preacher, another was for Apollos, and another for Cephas, just as the sects are now attached to their different leaders and founders, as Luther, Calvin, Wesley, and others.
The second place where Paul uses the word schism is in the 11th chapter and 19th verse, “For there must be also schisms among you.” When they assembled to eat the supper, every one took his own supper as if it had been a common meal. They divided into little parties which cherished anger and resentment against each other, even at that solemn season; “one was hungry and another was drunken.” While they did these things they ate and drank to their own judgment, (not damnation, as the common version has it, which is a vital mistranslation, and which has kept thousands of honest people away from the supper.) In this 11th chapter the Apostle uses the words schism and heresy as equivalent. The word heresy has been as strongly abused as the word schism. The abuse and distortion of this word heresy has become the pretense for destroying cities, depopulating countries, and flooding seas of innocent blood, just as the misuse and misapplication of a few words of late has been the cause of a deluge of ruin, crime, sin, and atrocities of every description.
The Scriptural meaning of the word heresy has no reference to opinions, whether right or wrong, but simply to divisions of parties in a church or community. The third place in the Corinthian letter where Paul uses this word schism is in the 12th chapter, 25th verse, where, speaking of the church universal, he says, “God has tempered the body (church) together, having given the more abundant honor to that part which lacked, that there might be no schism in the body (church).” In the 24th and 25th verses he explains the meaning of his own words. We may easily observe that schism here means the want of that care for each other. It means…
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An application of affection from our Christian brethren. The Apostle Paul in his second letter and second chapter seems to understand the word heresy to mean the same thing as Paul. He says false teachers will bring in, or cause destructive sects or parties, who deny the Lord that bought them. What awareness of such ruinous sects may insert themselves. It must be apparent to every particular reader that the word schism, as used by these two great captains of the ancient Gospel, does not mean a separation from any particular congregation or body of Christians, whether with or without cause, which is now its popular meaning. The Baptists and Episcopalians have employed in their great learning in writing so many volumes to prove that schism means a separation from their like.
They have fought with shadows of their own creation.
Having spoken of the Scriptural meaning of the word schism, I will now offer a few thoughts on the popular meaning of the word. It means popularly a tumultuous separation from a body of Christians or sects, with whom we were formerly united, which is an evil thing, and productive of evil consequences. It is a grievous breach of the law of love, which says, “Love one another. Let brotherly love continue.” It is a dangerous thing, and should be carefully avoided by all who love the Lord. The Jews were dreadfully afraid of it as we see from Joshua 22:24.
It is a dreadful thing to depart from the teaching and practice of the Divine writers, whether Jewish or Christian; an awful anathema rests on those who seek to diminish anything from them. Death is the penalty for tampering with human laws, charters, and constitutions; how much more with sacred and divine laws. It is an absurdity to depart from human laws and institutions from the simple reason that the law of God alone is the rule of faith and practice to Christians. As to human institutions, forms and modes, those of one sect may be as good as those of another. All human laws in religious matters are subordinate to the word of God. A dissent from human institutions is not schism in the teaching and practice of Christianity as laid down in the New Testament. It is an abuse of the word to call it so. A schism from non-essential institutions can be called a schism. When children fall out about nothing, they are commonly whipped for it, but if they fight about a great matter, we overlook it. The sects, to justify their schism, magnify the faults of each other, or those non-essentials beyond all bounds. As regards religion, mankind is like the two dandelions who pull together. They both hate to pull his locks. The younger one pulls out all his white hairs, which he continues to bear, while the elder, for a similar reason, removes all the black ones. Consequently, they reduced him to complete baldness by the time they were done with him. So it is with the sects in running down each other’s opinions.
J. C.
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THE DIVINITY OF CHRIST
Never was any other truth so well attested as the Divinity of Christ. The fact and manner of his wonderful and miraculous conception was foretold by heaven-sent prophets, and pre-announced to the virgin-mother by the angel Gabriel who stands in the presence of God. To the awe-struck and terrified shepherds who were watching their flocks by night, the glad tidings of a Savior’s birth were announced by a messenger from on high, while “the glory of the Lord shone round about them;” and suddenly there was with the angel a multitude of the heavenly host who chanted the celestial anthem, “Glory to God in the highest.”
His childhood was marked by a dignity and wisdom far above his years, and at the age of twelve he was found sitting among the sages of Israel, asking and answering the most difficult questions. At his baptism, as he emerged from the liquid stream, the heavens were opened, and the Holy Spirit assuming the form of a dove, descended upon him, while a voice from the Most Excellent Glory proclaimed, “This is my beloved Son, in whom I am well pleased.”
At his transfiguration, the Divinity within him burst through the tabernacle of humanity; “his face did shine as the sun, and his garments were white as snow;” “a bright cloud overshadowed them,” and the voice of the Father out of the cloud again announced, “This is my beloved Son, in whom I am well pleased; hear ye him.”
From the time of his entrance upon his mission of love and mercy to sinful and wretched men, till his unjust condemnation was extorted from a threatening procurator by a fanatical, malevolent populace, every incident of his careful life and tragic death showed that he was “God manifest in the flesh.”
Such were the power and the sublimity of his discourses, notwithstanding their simplicity, that even his opposers were astonished, and exclaimed, “Never man spake like this man.” His works bore testimony to his Divine character and Heavenly mission. At his word and touch the blind saw, the deaf heard, the dumb spake, and the lame walked. Even the elements which obeyed his high command. He calmed the angry sea, and disease fled at the approach of his footsteps. He arrested the funeral on its way to the grave, and snatched from the hands of death its pallid victim. He opened the dark portals of the tomb, and called its sleeper forth to life and health again.
At his crucifixion, nature, shocked at the sight, gave indubitable evidence that it was the Lord of Creation who was impaled on the Roman Cross. The heavens were shrouded in darkness—the earth was convulsed to its centre—the veil of the temple was rent— even death forgot.
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His prey, and dropped his claims, and many came out of their graves and went into the Holy City.
Not finally, to cap the climax of violence, God raised him from the dead, showed him openly to chosen witnesses, exalted him with his right hand, and crowned him with glory and honor amid the joyful acclamations of angelic hosts. And then in his glorified humanity he sat down on the right hand of the Majesty on high; to him the Father entrusted the government of the worlds, and he is to reign until “he hath put all enemies under his feet.”
B. F. MANIRE
Oktibbeha, Carroll County, Miss., April 30th, 1866.
For the Gospel Advocate
Brethren—I feel humiliated at the efforts now being made by the Christian brethren to form a union with the Baptists. The brethren design well, but the Baptist misrepresent their effort. They think the brethren wish to unite with them to gain some honor or popularity by a union with the great Baptist denomination—who can count back a regular succession to John.
Now I am opposed to all this union, the Baptists are wholly unprepared to unite with the Christian Church. They have not advanced in the doctrine of Christianity for two centuries. Their confession of faith, published in 1643, indicates no change of views of scripture as the Baptist Journals do at the present day, especially if the Index, of Georgia, Missouri Journal and Western Recorder, Ky., are correct exponents of Baptist views.
A number of men who hold the popular doctrine of total depravity, physical regeneration by an immediate operation of the Holy Spirit, the anxious seat, mourner’s bench, etc., are in condition to unite with the Christian Church. And if united, the church would be worse by mingling. I know the conversion of the world depends upon the union of Christians, but not the union of Sectarianism, or the elements of Sectarianism thrown into the Christian Church.
I hope our brethren will cease to urge this subject, their motives are misrepresented and they subject themselves to insult. Let the brethren preach the word earnestly, faithfully and affectionately, and as men are prepared, they will undoubtedly seek the Christian church. If the Baptists still hold to their issues as they have since they stepped out of the door of the old mother church, many centuries will elapse before they are qualified for membership in the Christian church. I know there are many good and true men among them, who would be useful to any church, while I know equally as well that they lack the elements of perpetual service among them. This is not said in any unkind spirit—truth and self-respect require it. I know the Baptists, I have known them well for…
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more than thirty years, and many of them have with a Christian affliction, but I know well, as a body, they are wholly unprepared for membership in the Christian Church. It was a herculean effort that brought it over the wall and out of Babylon, and we stand the wonder of the age. Shall we again form entangling alliances? Is the Christian Church prepared for the introduction of the modernisms, the anxious sect, the altar of salvation, conversion and pardon of sins in the seasons, and all the paraphernalia of modern revivalism? If not, she ought not to form this alliance. A few pure spirits will do more good than a host of impure ones. When we were pure, we did more good than we are now doing. And the Baptists, must you necessarily take all their peculiarities with them from the mother church, and there are not a few? You will but clog the wheels of our Zion.
E. H. O.
FELLOWSHIP
Fellowship in ancient days referred not to an agreement in theories or tenets of religion, but to the mutual, kindly feeling and love one member or the body of Christ had for another. They exhibited their fellowship by aiding and helping one another with their substance and by deeds of good rendered to those in need.
There seems to be a fear that the fellowship, so-called, of brethren North and South can be interpreted. Now, brethren, what Christian fellowship really expresses throughout the Churches of Christ? Is an agreement in certain articles of faith and theories of religion? I doubt not that the demons and spirits of the wicked in hell have just as much fellowship as this. If we wish to have fellowship one with another, we must be willing to impart of our substance to aid those that are in suffering and need. One brother writes that he has heard his children cry for bread, when he was not able to satisfy their hunger with bread. Another, “I with my family, have sat down to our meals with only potatoes and syrup (sorghum molasses) to eat.” These were worthy preaching brethren that wrote these things, not for publication, but in reply to questions propounded them as to their ability to devote their time to preaching. Now what benefit is it to these men, and thousands of others in their condition, to say we have fellowship for them, but never impart of our substance to relieve the hunger and nakedness of their families and themselves? The heartless selfishness of the age has corrupted and perverted the spirit of Christian benevolence so that professed Christians, we fear, give more with a view of attaining some ulterior selfish end than from a pure spirit of Christian fellowship.
But all of our professions of love to God, all of our gifts by the thousands and tens of thousands for schools, meeting-houses, and such like, notwithstanding they may acquire for us great names with men, in the sight…
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of God are not empty, hypocritical pretences, so long as we see our brethren have need and fail to relieve their necessities. If our brethren North wish to form and cement the bonds of lasting fellowship between themselves and their brethren South, the true, scriptural, ethical way is open and inviting. We appealed to you for relief for Bro. Smith, of Ga., a man of unexceptionable character in every respect, a man who has given thirty years of his life, almost at his own charges, to the cause of Christ, who, in his old age, with a large family of orphaned grandchildren upon his hands, is impoverished by no wrong or imprudence of his. Our appeal was almost wholly in vain. We naturally conclude you have not much fellowship for us, when we are too poor to be of service to you. Bro. Smith’s necessities will, to some extent, at least, be supplied by our church in Tennessee. We will subject the feelings of no more of our brethren to the unpleasant publicity to which we subjected his. But if any wish to exhibit true fellowship to their suffering brethren, we will give the names of such as need, on application.
D. L.
ELK RIDGE, Giles County, Tenn.
BROTHER LIPSCOMB – I have read your articles on “World-Powers” with great interest. In your ninth number you have brought some things before my mind that are new to me. That is, the Babylon of Revelations is the “World-Powers.” This I intend to examine carefully. We held a meeting at Robinson’s Fork (the place where my membership has been for forty-two years next June), including the second and third Sundays in October last, of nine days. The result was twenty-five additions, twenty-three by confession and immersion, and two by letter. We had no assistance, with the exception of two discoursed by Bro. Asa Hamilton. Some time previous to that meeting we had seven other additions, making in all last fall, thirty-two additions. Your brother in Christ, in hope of a better day, when the wicked will cease to trouble until the weary spirit will be at rest.
WADE BARRETT.
SPECIAL NOTICE
All communications and remittances of names and money intended for the GOSPEL ADVOCATE, or for David Lipscomb, should be directed to Nashville, Tenn. All letters and communications for Elder J. Fanning personally will be directed to him at Franklin College. The sending of lists and communications for the ADVOCATE to Franklin College frequently delays them several weeks. Will correspondents and subscribers please note this?
D. L.