THE GOSPEL ADVOCATE
EDITORS:
T. FANNING
D. LIPSCOMB
VOL. VIII
NASHVILLE, MAY 29, 1866
NUMBER 22
SUPPOSED “APOSTOLIC RITE OF CONFIRMATION.”
We recently read a tract of eight pages from the pen of Brother P. S. Fall, of Nashville, upon “The Apostolic Rite of Confirmation,” which we recommend to all who are under the impression that Romanists and Episcopalians have Scriptural authority for what they denominate “Confirmation.” Should any of our readers desire the tract, upon information to Bro. D. Lipscomb, it will be sent to them with the ADVOCATE.
By-the-way, we are inclined to make a remark or two on the subject for the examination of persons desiring to know the truth. We are aware that there is something very imposing, truly, in this supposed scriptural performance. The high dignitaries of the Romanist and Anglican churches impose their hands upon the heads of such as join their sects, under the impression that it is an apostolic rite, and we presume these honest persons imagine that spirit, grace or something valuable is, by this means, conferred upon them.
For a few years past, mainly through political influence, no doubt, hundreds if not thousands of excellent persons have been induced to join these parties, and submit to the performance called by them “confirmation,” in the confidence that there is divine authority for it. It is exceedingly mortifying to us to witness the credulousness of many of our too confident friends, who have thus been entangled in these politico-ecclesiastical establishments, without the least examination as to the authority upon which they are acting.
We entertain no unkindness towards Romanists or Episcopalians, and as intimated, many of our personal friends are members of these parties, but we are as sure as we are that the Bible is the word of God, that there is not the slightest authority in the oracles of Heaven for the performance called confirmation. Let us understand this matter. We say that there is not.
THE GOSPEL ADVOCATE
The semblance of authority in the Scriptures for the clerical performance of laying hands on the behalf of persons under the pretense that spiritual gifts or blessings are conferred. Moreover, we declare that such a performance, called “confirmation,” cannot be found in the Bible. We are asked if we do not find the word “confirmation” in the New Testament? To be sure, we do, but there is no such an idea in it as is supposed by these parties. The first occurrence is in Acts 14:21-22. “And when they had preached the Gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and to Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God.”
The word “confirming” is translated from the Greek Episterizontes, a variation of the verb Episterizo, from epi and stereoo, which means to fix, establish, strengthen. This is always the idea of confirmation. If asked how the Apostles thus confirmed, fixed or strengthened the souls of the disciples, we answer that it was by instructing and encouraging them, or as Luke writes it, “Exhorting them to continue in the faith.” The same word was employed by the Savior to Peter, when he said to him, “I have prayed for thee that thy faith fail not; and when thou art converted, strengthen (confirm) thy brethren.” How was Peter to confirm or strengthen his brethren? But by teaching and assuring them that Jesus, whom he had denied, was the promised Messiah.
Peter uses the same word (1 Peter 5:10) where our translators render it, “establish.” The passage reads, “But the God of all grace make you perfect, stablish, strengthen, settle you.” No one can possibly doubt the meaning of the act of confirmation in these three passages. And with the fullest responsibility resting upon us, we give it as our solemn conviction that there is no authority in the Scriptures of truth for any ceremony, rite or performance, such as practiced by Episcopalians and Romanists called confirmation. Bishop Quintard is considered, in this country, an honest man and a Christian gentleman, and we will make him or his friends a fair proposition. If he will find authority in the Bible for this supposed rite of confirmation, we will not only publish it to the world, but we promise to renounce our religious position, and labor the balance of our days for Episcopacy. We thus speak candidly, because we believe that good people are deceived, are ensnared, by a trick of this Romish mother of abominations, and unless they can be brought from under the influence of the delusion, they can neither worship God acceptably, or enjoy the benefits of the Christian religion.
T. F.
THE GOSPEL ADVOCATE
CAN A CHRISTIAN ENGAGE IN DISTILLING AND SELLING SPIRITS?
We have, from three different States, been requested to answer this question. It is strange there should be a doubt in the mind of a single individual who appreciates the first obligation of the Christian religion, upon a subject of this nature. The Christian religion is intended to elevate and purify the human race, repress and discourage indulgence, dissipation, and every form and species of wickedness and crime, and to encourage virtue, purity of life, holiness of character, and the active performance of the duties and obligations of the Christian religion. This object of Christianity is to be attained through the practices of the individual members of the Church of Christ. No one of these members, then, can engage in any practice or calling that exerts an influence upon society contrary to that which the religion of Christ was intended to exert. If he does, to that extent he opposes the Christian religion and fights against God. We are to be “co-workers together with God” in our lives and practices. All of our practices and callings then must harmonize in influence, both upon ourselves and others, in character and design with the work and aims of God.
Do these callings thus harmonize in their character and influence with the Christian religion? Does the distilling or selling of intoxicating spirits have a tendency to refine the feelings, purify the heart, strengthen the faith, and encourage the zealous Christian labor of those engaging therein? If not, no Christian man or woman can engage therein. Does the sale or distillery of intoxicating drinks have a tendency to encourage industry, sobriety, virtue, manliness of character, or true Christianity in any of its developments in society? If not, the servant of God can never touch or countenance the unclean thing. Does it not produce idleness, revelry, drunkenness, lewdness, want, beggary, theft, and murder? Is not all this the work of the devil? and the fitting employ of only his sin-hardened, conscience-seared subjects? Can God’s servants do the devil’s work, and that the dirtiest portion of his work?
The pretext and excuse for professed Christians engaging in these things almost universally is that somebody will do these things; therefore, the Christian has as well do them and make money thereby, as anyone else. So will somebody make money by stealing, by whoredom, by robbery, so long as sin reigns in these mortal bodies. Therefore the Christian has as well steal, commit whoredom, do murder to make money. The argument is as good in one case as the other. Indeed, the former are the prolific sources of these latter. If a stream can rise no higher than its fountain—if the result must correspond in character to the cause—if a tree is to be judged by its fruits—these former callings must be regarded in the light of the disreputable practices, and stand in character inseparably connected with them.
But says one, have you positive Scripture authority for condemning these practices? The difficulties arise more from the supernal…
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The absence of Scripture, than from its scarcity. Not a chapter scarcely of the Scriptures but that reveals the utterly abhorrent and disconformity of these practices to every principle and object of the Christian religion. Suppose some individuals throw obstacles in the way of the weak and dishonest to steal, conceals their stolen goods, defends their practices and character, and shields them from public indignation, he steals not himself, but merely the profit of others’ thefts? Can you find Scripture to condemn such an individual as a member of the Church of Christ?
Suppose an individual encourages murder, presents the motives to murder, provides facilities for it, for the sake of gain through that murder, can you find Scripture to condemn such an individual? Suppose it presents Christian opens a house of lewdness, brings into a community a crowd of catcalling men and women to inflame the passions and seduce to ruin your sons and daughters, for the sake of profit he may make by such a brothel, is there no Scripture to condemn such a practice and such a man, or rather demon?
Every Scripture that would condemn an individual engaged in any of the foregoing practices, will usually as clearly and positively condemn the man who places the temptation to drunkenness and every crime in the way of the young or the old for the sake of gain. The Scriptures place “fornication, murderers, drunkenness, revellings, and such like things,” in the same class, all equally condemned of God, through Christ and the Holy Spirit, as the works of the flesh and the devil; see Galatians 5:15. He then that excites the passion for drunkenness, and tempts to drunkenness and debauchery for the sake of gain, is just as much a violator of God’s law as the man who excites and tempts another to steal, commit whoredom or murder for the sake of gain.
But there are Scriptures directing the Christians in their calling, that are clear and positive. “Let him that stole, steal no more; but rather let him labor, working with his hands the things which is good, that he may have to give to him that needeth.” Ephesians 4:28. Here the Christians clearly limit his labor to “that which is good.” He is positively restricted to those callings whose influence and effects are good upon himself and the public. No Christian can engage in a calling the general results of which are deleterious to the moral and religious well-being of society.
There are other passages equally pertinent. Follow that which is good—avoid the very appearance of evil—but these practices lie so plainly at the very root of so many gross crimes against God and society, that it is certainly not necessary to specify more passages. The history of primitive Christianity accords with this. The historians of the early days of the church state that when an individual became a Christian, whose occupation was of a character not to accord with the true spirit of the Christian religion, he was required to give it up and learn a new trade, and until he could learn this new trade so as to support himself thereby, he was received among the poor of the church and supported from the…
THE GOSPEL ADVOCATE
Offerings of Christian Fellowship
Among the callings are enumerated the engraving of altars for idols as encouraging idolatry, the engraving and ornamenting of swords and howls, as encouraging strife and war, and the engraving of drinking cups, as encouraging drunkenness. See Neander’s history of the first three centuries of the church, page 141. This testimony comes to us with no other authority than the understanding of those taught by the Apostles themselves, in reference to such matters, but is a strong and satisfactory corroboration of our understanding of a Pauline teaching.
Certainly if an individual is not permitted to engrave and ornament cups which indicate that they are to be used for drinking, the making and selling of the intoxicating and debauching beverage itself, is almost an unpardonable sin. We hope there is no congregation of professed Christians in the land that places so low an estimate upon the elevating and purifying influence of the Christian religion as for a moment to tolerate such practices among its members. Such a course can only destroy the healthful spirituality of the church, bring it and its cause into disrepute, and inflict a lasting disgrace on the cause of God. If our Christianity is not sufficient to raise us above such evil practices as these, it cannot raise us to Heaven.
In connection with this, we would also urge upon our brethren the necessity of abstaining from even the moderate use of intoxicating drinks. The habit of using these stimulating beverages grows so gradually and imperceptibly, that no man, though of the most perfect self-control, is secure against its fatal influence. So that hundreds and thousands who pass through youth and middle age without yielding to the immoderate use of stimulants, in the weakness of old age fall before the tempter and bring ruin and sorrow to their families, and leave their children the disgrace and infamy of a drunkard’s grave.
Again, the Apostle Paul tells his brethren that if his eating meat caused his brother to offend, he would eat no meat while the world stands. You may have strength of will and power of self-control to prevent you from running into excess; others with less self-control, encouraged by your example, frequent the groceries, and aim, as you have done, to drink moderately but as they are a part of it, are the slaves of the intoxicating bowl, and by “your eating meat,” or drinking wine, your brother, yes, and often your own son, is carried through a drunkard’s degraded life, to a drunkard’s eternal condemnation.
How careful Christians should be, to throw no cause of stumbling in their weaker brother’s pathway. How careful that we may “be blameless and harmless; the sons of God without rebuke, in the midst of a crooked and perverse nation, among whom we shine as lights in the world.”
THE GOSPEL ADVOCATE
Denominational Tendencies
“Bishop Quintard is to ordain the Rev. Dr. Joseph Cross, late a Methodist Minister, to the holy order of Deacon of the Episcopal Church. The services are to be held in Christ Church, on Friday, 16th inst., at ten o’clock. Bishop Quintard will preach the ordination sermon.”
We extract the foregoing from one of the daily news sheets of our city. We publish it, in connection with former items concerning changes that have heretofore taken place, indicative of the religious tendencies of the times. Dr. Cross, one of the most talented and popular of the Methodist ministers of our state, leaves his old associates and takes orders in the Episcopal Church. The path from Methodism to Episcopacy is becoming, in these later days, pretty well beaten by frequent changes in that direction. Indeed, a few months since it was reported, with what foundation we know not, that the question of reunion with the Episcopal Church was being generally considered by the Methodists South. While we apprehend that nothing of a general movement of this character is on hand, still, that there is a tendency in that direction in the minds of many, is evident.
At the same time that this leaning is shown towards Episcopacy by the Methodists, there is a much stronger tendency of a large portion of Episcopalians toward Romanism. These indications confirm us in the conviction that providential causes are at work, drawing one broad and deep line of division among the professed religionists of Christendom. On each side of this line there must be union. Human devices, human expedients and human authority in religion, versus Divine institutions, Divine instrumentalities, and Divine right, will constitute the issue. Those who pertinaciously cling to the right of man to substitute his devices and expedients for the appointments and institutions of God, will as surely land in Romanism as God’s providence controls the world, or as the waters of the river flow downward to the ocean.
Every church and every individual that maintains and advocates this right of man individually or collectively to add to, detract from, or substitute for the appointments of God, any institution or device of man, wittingly or unwittingly strengthens the hands of Catholicism in the coming conflict. We do not believe that all who now maintain the right of man to use human expedients in religion, will be found to marshal themselves on the side of Romanism. When they see the true tendency of such things, I know many will give them up. Notwithstanding Methodism itself has ever maintained a certain authority of man and the right of using certain of his devices in the worship of God, we feel confident that when the true issue is plainly presented to Methodists, the great mass of them will, with Dr. Green, declare for “the word of God alone as the authentic rule in so great a matter.”
Notwithstanding in the end their decision may be thus, the maintaining of man’s right to add to the appointments…
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of God, either by way of authoritative decrees and disciplines, or through human expedients, goes directly to strengthen the hands of Rome in her assumptions, and gives the weight and countenance of their example to her course. It is natural that man should inquire, “If human authority is to be recognized in religion, if human expedients are to take the place of the ordinances of Heaven, why not the Romish with their prestige of learning, wisdom, devotion, unity, antiquity, efficiency and success?” Protestantism gained its impetus and strength from a denial of the right of the Pope to legitimate for the Church of Christ, or substitute human expedients for the ordinances of God. It lost its power for successful aggressive war upon the Papacy by itself legislating for the church and adopting expedients in religion, as unauthorized as any ever adopted by the Romish Church itself. Hence, since the days that Protestantism organized itself, it has not been able to gain a foot of territory from Rome. It has, with difficulty, maintained footing for itself in those countries that it gained in its unorganized condition. Protestantism unorganized was more powerful than organized. Then she fought Romish errors, now she must defend her own. Within the last half or hundred years Rome has continually encroached upon the boundaries of Protestantism and gathered ground that will never be wrested from her hands until Protestants learn to lay aside their human armor and fight God’s battles only with Heaven’s approved weapons. Every church, then, that departs from the strict principle of adding nothing to and subtracting nothing from the Divine law and institutions, adopts the weak and vulnerable points of Romanism, without attaining its unity, prestige or power. If we are to have human authority in religion, Rome has, beyond all doubt, pre-eminency; has the prestige of antiquity and popular recognition. If we are to have human expedients in connection with the Church of Christ, Rome’s are the most efficient the world ever saw. They have been successfully tested, through a greater number of centuries than others that are pronounced, from expedience, to be good, half of years. The only power in the universe that can contend against the assumptions of Romanism, is God’s power exerted through God’s chosen instrumentalities. Shall we go forth to fight this giant, wearing Saul’s armor, or using only the stones and sling of Heaven’s approval? Our Protestant friends, with their human expedients, have been compelled to flee before the strength and prowess of the pampered and skilled giant. Where is the youthful David that can go forth to meet him in the name of the Lord of Hosts, using only God’s approved weapons? Whosoever one with sufficient faith thus to act can enter the contest, the issue will no longer be doubtful. The strength of Jehovah will be his help.
D. L.
THE GOSPEL ADVOCATE
THE SPIRITUAL LIFE—NO. 12
This expression is not a mere figure of speech, but denotes a new existence, a reality having all the attributes of life, and is applicable, not only to the aggregate, but to every individual Christian. Jesus “hath abolished death and brought life and immortality to light through the Gospel.” There are two lives, the one inherited from Adam’s fall, the other from the Messiah’s resurrection. “There is a natural body and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit, that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. The first man is of the earth, earthy; the second man is the Lord from Heaven.
As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.” (1 Cor. xv: 47-49).
Some one is really to say that these scriptures apply to the future resurrection, the everlasting life. But what objection have you to this everlasting life beginning here on earth? “He that heareth my word,” says the Lord, “and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.” (John v: 24).
If the everlasting life begins with the birth from the ground, then there are two spiritual lives. Be this, however, as it may. That there is a new life here below, it is an idea which runs its course through the Scriptures, especially the New Testament, conspicuous as the sun through the heavens.
This is the practical idea in our Savior’s discourse to Nicodemus: “Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God. That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit. If I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things?” That is, if I have told you something which takes place here on earth, the evidences of which are as plain as a person’s every act, etc.
How then is a new life, for what is the object of being born, if not that we may live? It is spiritual, because “born of the Spirit,” and it begins here on earth. (John iii: 3-8).
The reality of this life is further indicated by the institution of means for its development. “The bread of God is he which cometh down from Heaven and giveth life unto the world.” (John vi: 33). Read also on the subject, Eph. ii: 1-4, and Rom. viii: 11-10.
We have now not only enough concerning the existence of the new life, but a definition also. “To be carnally minded is death, but to be spiritually minded is life and peace.” Spirituality is the opposite of carnality. Often is the contrast stated and illustrated—animal and spirit; the old man and the new man—living after the flesh and walking in the Spirit.
THE GOSPEL ADVOCATE
spirit—the bondage of sin and the liberty of the Gospel—old things have passed away, behold all things have become new. In former dispensations, as with the ascetics and formalists, the former held the ascendency over the law. The contest goes on. Within the Christian breast many a bloody battle is fought. This life is not one of ease and luxury, but of activity and victory. His conscience triumphs over his lusts, his judgment over his prejudices, his philanthropy over his humility over his pride. He can say with Paul, “I delight in the law of God, after the inward man: but I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? I thank God, through Jesus Christ our Lord.” Rom. 7:22-23.
My dear reader, have you had any experience in this spiritual warfare? If not, “thou art in the gall of bitterness and the bond of iniquity.” “Verily, verily, I say unto thee, except a man be born again, he cannot see the Kingdom of God.” But let us not be discomfited that we have not fully gained the victory over the world, the flesh and the devil; but rather that this higher life is manifested in and by us. This natural man must feel these temporal pangs vanish; but not so with those who have been begotten by the word of truth, that we should be a kind of first fruits of his creatures. Our spirits may fail, but not the Holy Spirit of God. It is the Spirit that sustains in every undertaking.
Why is yon farmer accumulating all abundance of this world’s goods? He strives with energy. Why is it that lawyer is rising to eminence and distinction? His whole soul rushes into the conflict. Why does the warrior brave all dangers and smile at all difficulties? Ambition has got hold upon him. And why is his noble spirit so stirred to join the great struggle? He is a spirit-filled animal. What is it, on the other hand, that is waiting in the stagnant, the coward, and the man of failure? The spirits. Evil spirits as well as good ones, are sources of power. An evangelist mentions the case of one possessed of an unclean spirit, who had been dwelling among the tombs, and no man could bind him, no, not with chains; because that he had been often bound with fetters and with chains, and the chains had been plucked asunder by him, and the fetters broken in pieces.” Mark 5:2-4.
How important, then, to the Christian, is the Spirit of God. It is his Strength, his Wisdom, his Truth, his Holiness, his Comforter. With the spirit of strength he feels like energetic Paul; “I can do all things through Christ.” Enjoying the comfort he is encouraged, with the same great apostle, thus: “I am troubled on every side, yet not distressed; I am perplexed, but not in despair; persecuted, but not forsaken; cast down…
THE GOSPEL ADVOCATE
We should not let the vain and transient joys of this world allure us from the pathway of righteousness, although “the cup of bliss” may seem to sparkle with unalloyed pleasure; yet, at the last, we’ll drain the bitter dregs of sorrow.
All should think seriously how they are employing their time; for we have not the assurance that one brief hour will elapse ere we are called from time to eternity. Yet, perhaps, there are many years in “the mystic future” for us, which, like the pure white leaves of an unwritten book, will be filled with good or evil, just as we choose to write them. Each day is as a page of our life’s history, and every thought, word, and deed are indelibly inscribed thereon. And, at the last day, when the Great Book of Life shall be opened, through as we have lived in this world, so shall we be rewarded or punished—for we must all appear before the judgment-seat of Christ—that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. (2 Corinthians 5:10). With these considerations, let us devote our time and talents to the noble cause of Christianity.
We owe our young sister an apology for the delay of this. It has been overlooked. Will she favor us with others of her productions?
D. L.
HARTSVILLE, May 20th, 1866.
Brethren Fanning & Lipscomb:—I have in the last two months traveled a good deal in the counties of Dekalb, Smith, Macon, and Sumner, preaching wherever and whenever I could get a hearing. The people seem more anxious to hear than ever I saw them before. The government of Christ, its laws and their obedience and enforcement have been my theme, and though I have met with no unusual success, yet my labors, I trust, have not been in vain in the Lord. Congregations that I have visited and were in disorder, have determined to again renew their allegiance to our Prince, and again to keep his statutes. Our Baptistic brethren seem desirous to meet us and write on the Word of the Lord. A strong, prayerful, and conciliatory, but uncompromising effort in this direction, will work for good, and bring together those who love God and are willing to keep his commandments.
One Baptist brother preacher told me he was opposed to the system of anxious or mourners benches, and that he was, and had been and intended to continue to urge the doing away with a system that was contrary to the word, and in its tendencies was calculated to keep back the people from the way of salvation. Another preacher of the same “faith and order,” informed me the morning after I preached at night, that he was determined to know nothing but “Jesus Christ and him crucified,” inviting me to preach for his church, and that much good could be done for the pure gospel. These facts are…
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The memorial of His sufferings, agonized in the garden of Gethsemane—
was betrayed by Judas Iscariot, deserted by his friends, led before Annas
and Caiaphas, and bitterly denied by Peter—was brought before Pilate,
was scourged, mocked and crowned with thorns—was ultimately
rejected by the blood-thirsty Jews, and then by Pilate delivered
to be crucified—He whose hands alone were nailed to the cross, whose
side was pierced, and whose plaintive voice, forgotten of its author’s
intense agonies, distinctly rose above the wild and tumultuous excitement
of that horrible cruel hour, pleading in most mournful accents peculiarly
suited to the “toll thou knowest not what they do”—He, whose body was confined in the sealed
tomb guarded by the rich Arimathean, quietly reposed three
days and nights, until the leading of the Eternal Spirit
brought Him into life—
He, who appeared for forty days among His disciples, and gave indubitable
evidence of His having “brought life and immortality to light in
the world”—who had quickened the hearts of His discouraged and sorrowful followers, bestowed His blessings upon them, and
amid their adulations gave sublimely a celestial life to the realm of heavens; the
Holy of holies—where
He is exalted to be a Prince and Savior—He, the
Lamb of God, the Lord of Heaven, is our High Priest.
He forgives those for whom He endured every species of injuries
and insults, including “scourgings, and stonings,” the piercing of the
hands and feet, and the shedding of His heart’s precious blood. He now
delights to present the prayers and supplications of the contrite spirit
and broken heart before the Father’s throne, and to accompany their pe-
titions with the pleadings of His own “righteousness.” He still cries:
“Father, forgive them.”
He will comfort, sustain and guide all true believers through this world
of trials and revolutions, of sorrows and tribulations; will refresh
them with springs in the desert, and fountains in the wilderness of life,
that they wot not of—He will make them victors over death and the un-
derworld, and in triumph will unconditionally lead them into the eternal
possession of heaven’s transcendent joys and felicities.
Oh, then, Christian friends, realizing that we have such an High Priest,
let us “with true hearts, and in full assurance of faith, approach the throne of grace, that we may
find mercy and grace to help in time of need.”
W. F. I.
HOW DO WE LIVE?
How do we spend the solemn moments of life’s fleeting hours?
Do we endeavor to do all the good we can, and thus imitate the example set be-
fore us in the life of the meek and lowly Jesus? Or do we spend our
precious time in idleness and sin?
THE GOSPEL ADVOCATE
but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be manifest in our body. Reader, may you and I enjoy this spirit more abundantly; may our bodies be suitable temples for its indwelling; may we “quench not the spirit.”
G. A. KUYKENDAHL
Jackson County, March 14th, 1866.
It is just as important for Christians to practice the precepts, as it is for them to believe the facts of the Gospel. To believe that Jesus Christ is the Son of God, can never benefit a mortal, unless he tries to assimilate his character to that of Christ by obeying his precepts and walking in his footsteps. To fail to practice the precepts of Christ is to practice infidelity.
MUSIC BOOKS
We recently ordered from Brother A. D. Fillmore, of Cincinnati, some of his music books, which we introduced into Hope Institute and Franklin College, and which we think are better adapted for the purposes of Christians than any other works we have examined. We are satisfied the author possesses genuine musical taste, and we are very free to recommend the books to the brethren generally. We have looked into his “Christian Choral,” “Concordia” and “Harp of Zion;” and while we find much with which the churches are familiar, there are diverse pieces of which Bro. F. is not only the author, but which are peculiar and evince merit far above many of the tunes we sing. There is a life, freshness and spiritual direction about some of Bro. Fillmore’s music which we think cannot be found elsewhere.
T. F.
For the Gospel Advocate.
JESUS, OUR GREAT HIGH PRIEST – Heb. 4:15
Jesus, our High Priest, can sympathize with our infirmities, for he was familiar with trials by afflictions and temptations to sin, far beyond what have fallen to the lot of suffering humanity. His whole earthly career presented one unvaried conflict with the wiles and machinations of the devil and his impious associates. He, who mercifully enabled the blind to see, the deaf to hear, and the lame to walk—He, who raised the disconsolate widow’s son, wept over the grave of Lazarus, and by a word called him forth from the underworld—He, who was twice most solemnly recognized by a voice from the skies, “This is my beloved Son, in whom I am well pleased”—He, who humbly washed the Disciple’s feet, instituted…
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Encouraging, and plainly show the “animos” prevailing in the land, we should, in every way that is right, assist this disposition. The time is meet—the people really—the preachers disposed to do their duty—do we wish more? Then we must act. Our beginning may be small and apparently insignificant, yet the end will be large and for the eternal interest of those concerned. I feel deeply on this subject, and shall labor much for its accomplishment, yet I intend not to neglect other equally important interests. I look with much interest to the meeting at Murfreesboro. I hope a good attendance and much union in word and work. Wishing you every blessing here and hereafter,
I am yours in the common faith,
THOMAS STALKER.
Toronto, C. W., May 4th, 1866.
EDITORS GOSPEL ADVOCATE—Brethren: I observe in one of your issues of the Gospel Advocate appropriate reference made to that unfortunate Hymn Book, known here as the “Missionary Society Hymn Book.” You may have already noticed some observations I felt bound to make, (and which the kindness of the editors of the Review enabled me to make) on that subject, in connection with its proposed leadership, “the American Christian Missionary Society.” I am told I said pretty “hard things” about it, and I meant to say them, and still mean to say them, if I have the opportunity of saying them so that they would be heard where correct ideas on these subjects are most required. I fully endorse the sentiment you express about missions, that the things most to be dreaded in that view, are “departure from the simplicity of the Christian institution and the creation of human organizations to take the place of the Church.” We must not get up the semblance of an organization with even an image of the neastr—shallow of the man or sect that dies a natural death, as that latest idol to Phammon must die, “the American Christian Missionary Society.” It is built on money—its root is love of money—the root of all evil—to the Christian religion and it cannot last, unless, truly, the brethren are prepared to bow down and worship it, and take its mark in their foreheads.
I return, however, to the hymn book question, and to ask you to state to your readers, if you think it desirable, the following facts: In consequence of the want of hymn books in this section amongst the congregations of Christ, it has been a subject of consideration how to meet the wants. Time, we had hoped, would have brought relief in this respect, but the “Missionary Society Hymn Book,” though waited for, did not bring the desired supply for our needs. It is sufficient to say, at present, it did not suit us on the following grounds:
- It was made and published by a wholly unscriptural religious organization which, as objectors to unscriptural inventions, we could not consistently recognize.
THE GOSPEL ADVOCATE
- That the selections are not judiciously made. The sentiment or thought in many of the hymns not being, in our judgment, carefully enough considered.
- The obliteration of what they term the formal division of psalms, hymns and spiritual songs, but which distinction should be retained in any book for the use of Christians.
- The voluminous character of the work, containing so many unnecessary hymns, is an evil.
- The cost being at least twice as expensive as any hymn book should be for common use.
We, therefore, refuse to purchase it. The difficulty still remains to obviate that; we considered the best way to be, was to publish a book on the basis of the old book, making some alterations. We have, therefore, selected 619 psalms, hymns and spiritual songs, already for the press.
The book will contain about 185 pages of printed matter, 30 pages less than the old one. It will contain seven verses on the page, instead of six, as in the old one, or eight, as in the missionary book. It will be somewhat longer, wider and thinner than the old book. It will contain about forty songs more. We have thrown out eighty-three of the old ones, and inserted one hundred and twenty-four new ones. The index of first lines will contain two columns or lengths, one referring to the paging on the new book, and one to the paging on the old book, so that both can be used together in most cases. We have adopted largely of the text by Bro. Campbell, and have made it in all respects as simple as possible, and in selection, as regards sentiment, having respect to Scripture authority only, rejecting anything, however well expressed, that we did not deem thoroughly Scriptural. It will be printed by Bro. James Leaty, at the Leader printing office, and be selected. It will stand on its own merits for its reception.
It has no committee anxious to give it color with any denomination. It will cost probably from thirty to forty cents, certainly not more than fifty cents. No profit will be made out of it. It will go for what it costs to pay the printer and binder, without regard to any other labor.
Yours, &c.:
DE’TA.
For the Gospel Advocate
BAPTIST AND OTHER SECTARIAN REVIVALS OF RELIGION
DRAUGHTERS’ FAS~lNC & LIPSCO~rn
In the Baptist Journal of Missouri, edited by J. H. Luther, of March 15th, 1868, we have an article headed “A Revival of Religion,” and the definition of such a revival is “a special exhibition of God’s gracious power in the churches and in the world.” He there describes the effects of such a revival. The spirit of God is an absolute demonstration and power in the streets, at the work-bench, in…
THE GOSPEL ADVOCATE
the counting room, the festive board, etc., by the word and without it by the use of means and without them. He, in His sovereignty and love, introduces convicts and converts. Now, in a series of agendas, uniform and visible, He introduces the will in subject into the kingdom. The will knows where it is. He specifies the class that needs the revival. Only one power can save the soul—that power is the Spirit of God, poured out upon the soul. Shall we not then look for the Spirit’s advent?
The showers enjoyed here are the precursors of a general awakening. If it would not be thought presumptuous in an ignorant layman, I should like to have the following difficulties solved: When the Spirit of God is poured out as described in this place, and as He operates in all popular revivals, does He make one a Catholic, another a Baptist, another a Methodist, and so on, through the whole list? Does He teach the Reformed that sprinkling of children is necessary to wash away original sin, and does He teach the Baptists that it is impious to sprinkle children? Does He teach the Lutheran to see Christ present in the supper, and the Calvinist that He is as far from it as earth is from Heaven?
If these special exhibitions and outpourings of the Holy Spirit are necessary to the salvation of men, and without which they will be lost eternally, and seeing these showers depend upon the sovereignty of God, why are not these showers continually coming down, and why does not the wind blow constantly instead or occasionally? Why does not this wind and rain come on all mankind like the natural wind and rain? Why do not these showers of grace visit all lands, heathen, Mohammedan, Catholic, and Christian, as it works with and without human effort? Why do we never hear of these special exhibitions on heathen lands as well as on Christian lands? The sun, and rain, and wind, and air visit all lands. Why do these “showers” come upon one sect in a country or town and not on all the sects in a town at the same time, as they are all in “churches”?
There are times when these “showers” are nowhere to be seen; then they descend in torrents on one of our large cities wherein are Catholics, Episcopalians, Presbyterians, Quakers, Jews, Armenians, Baptists, Methodists, Universalists, and other religious sects at a time. Nearly all the conversions are made by these showers, and then they are all differently named now, but in the days of the apostles they were all named alike in one way, but the plan of operating has been changed, and without any authority from the author of Christianity. If we are to resolve all these matters into the sovereignty of God, and He works with means, why not overtake upon the whole two hundred millions of His creatures?
I know that it is said these showers are not always genuine. But if they are His works, why are they not genuine? His works are all perfect. Is it not possible that these religious excitements are the effect of sympathy and other causes, and yet it is dangerous to speak of “sympathy,” that word has ruined hundreds of persons lately, like some other abused…
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In these excitements it is difficult to discern between those persons who are especially wrought upon and those who are generally wrought upon. Dr. A. Clarke, in one sentence, has given me more satisfaction on this subject than all the revival makers and works I ever heard or read. He says the word preached generally begets in the people the same spirit which the preacher possesses. Matt. xvii.: 30. This is according to my observation, and I believe it is according to laws of man’s nature. We are influenced by the objects and the influences which surround us at the time. If we are in the presence of an army and hear martial music, we are unavoidably influenced by it—so of political speeches—so of theatres—so of social circles and other things. These great religious excitements are infectious, as is the one in Bourbon county, Ky., in 1851-2-3. There is a state of religious society preferable to these excitements, which are generally followed by deplorable declensions, apathy and inactivity. This spasmodic religion must be done away. It is only accessory to sectarianism and enthusiasm. The revival ends where it began with the sects. It is the old horse-mill tread going round in the sect. We have model revivals in the book of Acts. Acts ii.: 41; iv.: 4; v.: 14; x.: 1,000 and 5,000 exceeds any modern excitements. They were Scriptural. We must return to these model revivals. All others are enthusiasm. Christians must not sleep the greater part of their time, and once in a while wake up and rub their eyes, and bustle about a little while, and then go to sleep again, and go into politics or the world, or something worse. We do not doubt the work of the Holy Spirit as taught in the book of Acts. Dr. Alexander says religious excitements have been common among Pagans, Mahometans, Heretics and Papists. Dr. Porter says the era of modern revivals may be reckoned in this country from 1858; they were brought about at first by Jonathan Edwards, John Wesley, and George Whitefield, from 1757 to 1770, 1790. Revivals among the ancient Jews were effected by return to the Mosaic Law, cutting down groves, destroying idols, and the abominations of the heathens under Josiah, Hezekiah, Ezra and Nehemiah. We must return to the Gospel of the New Testament, as the Jews did to the law of Moses. These sectarian revivals cannot be sustained by the New Testament, no more than the sects can who practice and encourage them. They end where they begin with the sect. Great Judaizers, Apollos, etc., may believe in them, not I.
O. W.
THE CONSULTATION AT MURFREESBORO, TENNESSEE, COMMENCING ON WEDNESDAY, JUNE 27, 1866.
The brethren at Murfreesboro desire all from a distance to call at the Spencer House, kept by Bro. Dr. Cook, who will give the requisite assistance in securing suitable homes while attending the meeting.
T. FANNING