THE GOSPEL ADVOCATE
T. Fanning, Editors
J. D. Lipscomb
VOL. VIII
Nashville, May 8, 1866
NUMBER 19
INVITATIONS FROM CHURCHES IN REGARD TO THE CONTEMPLATED CONSULTATION MEETING
The communications from the churches at Murfreesboro and Franklin, and Bro. N. W. Smith, of La., brethren, we think, the proper spirit, and will be read with interest by Christians generally.
The Church of Christ at Murfreesboro, Tenn., recognizing the importance of harmony and unity of feeling and action among the people of God, and inasmuch as the disciples of Christ in the Southern States have had imperfect, and in some cases, no communication with each other for the past five years, and consequently the necessities and resources of the church are not known by the brotherhood since the devastations of the late war, resolved at their meeting on the second Lord’s day (the eighth day) of the present month, to invite the brethren, particularly of Tennessee, to meet them in Murfreesboro at as early a date as possible, and also extend a cordial invitation to the brethren of the Southern States, including Missouri, Kentucky, and Maryland, to consult together in regard to the interests of our Master’s Kingdom. They deem it a fit opportunity for all who desire a union of the people of God in the “one body,” “built upon the foundation of apostles and prophets, Jesus Christ himself being the chief cornerstone;” they, therefore, invite all such to meet with them and take counsel together on these important matters.
This church indulges the hope that the members and brethren generally will appreciate the importance of this meeting, and that a full attendance will be had. Ample preparations will be made for the comfort of visiting brethren, and it is hoped that the meeting will be a pleasant and profitable one. Brethren who have long been separated from each other, and
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Those who have never met, will now have an opportunity of making and cultivating each other’s acquaintance.
By order of the Church on the second Lord’s day in this, April, 1866.
W. H. GOODLOE, Evangelist.
OWENS’ STATION, April 11th, 1866.
BRETHREN FARMING & LIPSCOMB
The brethren in this section, so far as I have heard them speak upon the subject, are in favor of the consultation meeting which has been spoken of through the ADVOCATE, and as to the place, they think Franklin, in Williamson county, would be a very suitable place, perhaps more so than any other. The members of that congregation wish it understood that they would be glad to have it there. Should the brethren generally so decide, there will be ample provision made for all who may attend. We certainly should have such a meeting, and at as early a date as practicable.
E. G. SEWELL.
JOHNSONBORO, Ga., April 11th, 1866.
BROTHER LIPSCOMB
I see by the last ADVOCATE some move is being made to bring on, in Tennessee, that “Union Meeting” of all who can attend. Such a meeting is much to be desired, and doubtless would result in good.
Oh, how I would love to be there, but alas, I have not the means to pay expenses to and from, and my brother, there are many a brother in my condition. Would it not be better to defer it till the summer or fall, or if they have one now, leave another then after crops are made and brethren in the South have a little more means to pay their way.
Love to you and all the faithful.
NATHAN W. SMITH.
CALL FOR A CONSULTATION MEETING AT MURFREESBORO, TENNESSEE
Commencing on Wednesday, June 13th, 1866, at 10 A.M.
Dear Brethren: — The subject of a general consultation and cooperation meeting of the brethren South, has been before us for a sufficient length of time to enable us to come to some satisfactory conclusions touching the expediency of such a meeting, the probable attendance and the results.
We have not been satisfied that the brethren generally who are able, would make the effort to attend, but we feel every assurance there is sufficient anxiety on the subject to justify the appointment, and therefore, in obedience to the wishes of the brethren at Murfreesboro, we announce Wednesday, June 13th, 1866, for opening the meeting.
In the first place the brethren in Tennessee, and especially the preachers, are earnestly invited to meet us in consultation. Secondly the preachers and brethren who can attend from the South generally, will receive a cordial welcome; and in the third place, while it is thought best not to limit the disciples in the South to meet in cooperation, our brethren from the North or elsewhere, who may attend for the purpose of promoting the cause of Christ, we will be happy in greeting as co-workers in the cause of Christ.
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The temple of God. We have nothing really sectional, nothing political and nothing partisan in view, but ardently desire to see our brethren together who have long been prevented from assembling, that we may take sweet counsel together in reference to our Master’s cause. Brethren, let us endeavor to arrange our appointments and business matters in a manner that will enable us to spend a few days together in Murfreesboro, in communion. Vast responsibilities rest upon us, and in union alone there is strength. The purpose is to promote membership among Christians, without any external authority, save the evidence of membership in the congregation of saints.
We trust it will prove a meeting in which our brothers and sisters will take a deep interest, and be but the beginning of better times in our afflicted country.
— T. J. FANNING
THE WAY TO SETTLE THE SOCIETY QUESTION
Bro. McGarvey, in an article published in the Review, says:
“I would, therefore, argue the whole controversy in this way. There are some individuals who are abundantly able to sustain each his missionary in the field, paying him a competent support for his family. Every such man ought to do it, and the agents of missionary societies, as well as all other good men who have the opportunity, ought to urge him to do it. Then, there are some individual churches who are abundantly able, and ought this day to be sending out missionaries to be sustained by themselves. Wherever such a church is found, it ought to be urged to get about the work at once. Then again, there are many churches who cannot do this. All such should combine together in sufficient strength to enable them to do it jointly, and should employ some agency through which they can contribute. This agency would be what a missionary society ought to be, and what they all must be, if they continue to be at all.”
In the same line, Bro. McGarvey proposes an adjustment of the question by authorizing that every rich brother who is able to do so, send out and sustain an evangelist at his own charges, and we infer from the context, on his own responsibility, without reference to the church. It seems to me there would be danger of too great an influence exerted over an evangelist of a merely monetary character, which, if we are to believe the Scriptures, is likely to be dangerous to the purity and holiness of faith.
This tendency would be to transfer the responsibility of the evangelist from the church to the rich brother, while it is the duty of all Christians to individually aid every evangelist in such occasions, it certainly is more in accordance with apostolic example, that in a matter of regular contribution such as the support of the evangelist, it had better be done through the church.
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by its approved heads, as being more likely to be judiciously expended for the good of the cause, than it would be under the sole direction of one whose time has been so constantly engrossed with money affairs as the possession of so much wealth would indicate. The distinctions that such an exercise of power in a church upon the mere ground of wealth would produce, would certainly be fatal to the peace and purity of the church. The church that had members of such ability and willingness acting through the church, would place the church in a condition to act according to the second plan proposed for sending out the Gospel. The church is God’s appointed agency for disbursing the means at the disposal of its members. We doubt exceedingly whether any number of individuals would be able to improve upon this divine agency. The third plan is for those churches which are not strong enough to each send out and support an evangelist, for all such to combine together in sufficient strength to enable them to do it jointly, and employ some agency through which they can cooperate. This agency would be what a missionary society ought to be, and what they all must be if they continue to exist at all.
We suppose Bro. McGarvey means that a sufficient number of weak churches should combine to sustain one evangelist, not that all the weak churches in the world, or the United States, or one State, should unite in one unwieldy and complicated association, that swallows up and destroys the integrity, identity and sense of responsibility of the individual congregations, and with a machinery so expensive in its operations as to absorb from one-fourth to one-half of the contributions before it can be got into operation. Bro. McGarvey, we are satisfied, does not mean this, although his expressions are not so definite as is desirable. We suppose, too, Bro. McGarvey means they should employ the same agencies in the same manner that the early churches, in precisely similar cases, employed in sustaining the Apostle Paul and his companions, and thus received the Divine sanction. Now, Bro. McGarvey, just reduce your societies to this character which you say they should and must be, if they continue to be at all, and I will guarantee that not one of those who are now opposing them will ever raise voice or pen against them again. But instead of this, Bro. McGarvey is using his influence to permanently endow, and thus render irresponsible and fasten upon the churches a society which is assuming to represent the churches of Christ throughout the United States, no one in one hundred of which in any way countenances it. Which seeks the combination of the rich and powerful rather than the weak, which gives especial honors to the rich for their riches, while the poor have no part nor lot nor hedge among them, and which, not content with assuming the direction of the affairs of the church, have taken upon themselves to direct how Caesar’s affairs should be conducted. But, Bro. McGarvey, bring them down to “what they…
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ought to be and what they all must be if they continue to be at all,” and the discussion at once will cease. We will all labor together then to advance the cause of our Redeemer, without jam, discord or discussions. But we will be a little curious to know what magician’s wand you propose to use to effect this wonderful change or speak them into existence without discussion.
D. L.
WALNUT GROVE, LAWRENCE COUNTY TENN., April 1st, 1866.
BROTHER LIPSCOMB: The conditions of pardon, or of membership in Christ’s Church are faith, repentance, confession and baptism. That no person can scripturally receive remission of sins, become a child of God, or a member of Christ’s Church without a due observance of those conditions is beyond dispute. That those conditions must be performed in the order in which I have named them is equally manifest. It becomes the matter of considerable interest to me, to know precisely what, if any, works to be performed in the absence of either faith or repentance, would be in order to constitute a valid baptism.
In other words, is baptism a condition of pardon or is it the fruit or evidence of repentance? In order to set the matter clearly before you, I will present a case of two.
Mr. A, is a sharp and talented man. He defrauds Mr. H. C. and others, and has succeeded in filling his own pockets at the expense of his victims. But at last he resolves to become a Christian, and I wish to baptize him. To say to him, “Sir, you must repent.” What do you mean by this? He understands that he must acknowledge and make restitution of the damage he has done, before you can baptize him! And that without this his baptism would be void!
Again, Mr. C. is a successful gambler. He has various sums of money from P. E. J. K. K. C., and finally concludes to become a disciple of Christ. He asks you what to do; yet you say “repent and be baptized.” Do you mean that he must not only stop gambling, but also that he must actually restore whatever he has made by the wicked practice? A young man while in the army acquired the art and practice of gambling; he was successful, and won various sums of money from his fellow soldiers; subsequently he was baptized and became a member of the Church.
And subsequent to all this, a certain brother preached on the subject of repentance, and insisted that repentance included restitution. This young brother was convinced, and the next day but one, left his plow standing in the field, and mounting his horse rode a distance of forty or fifty miles to restore what he had won before baptism!
A dear colleague and scriptural answer is requested. Delivering most fully that the duty of repentance is scripturally taught.
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and enforced, would do much toward reducing us that “peculiar people” spoken of by Paul. I subscribe myself, Yours in the Lord,
I. N.
In response to the foregoing, we would say that repentance certainly involves an undoing of all the wrongs of which we have been guilty, so far as we are able. We cannot conceive of a scriptural repentance that does not involve a restitution to all those that we have wronged, cheated, or defrauded. In the Old Testament it is clearly announced, that repentance for a wrong done to any one involves restitution for this wrong; Exodus xxii: 1. If a man steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep, etc. 1 Sam. xii: 3. “Behold here I am; witness against me before the Lord, and before his anointed; whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe to blind mine eyes? and I will restore it you.” Zechariah says “Lord, if I have taken anything from any man by false accusation, I restore him fourfold.” Luke xix: 8.
All sin for which we do not render proper restitution, in the sight of God, is theft, or fraud. “A Godly man will work out repentance, not to be repeated.” A man says, he repents or sorrows for having stolen from, cheated, or defrauded his neighbor, but holds on to the ill-gotten gains; actions speak louder than words. Such an individual will hardly get credit with thoughtful, honest men, or God for being sincere in his repentance. I am satisfied that we have been too negligent in impressing upon the minds of our brethren, and the world the extent and bearing of true, earnest, thorough repentance.
How many there are who believe, and repent, to await until his faith is perfect, before he repents? If so, his faith would never be perfect or completed, for “our works, (the works of obedience) is faith made perfect or complete.” Then we unhesitatingly affirm, that no man’s faith is perfect until he has repented, and that he has that state of mind necessary to God, that marked Abraham’s trust, when he left the home and friends of his childhood and went into God’s blessing, not knowing whither he went, only knowing that God led the way; and also marked his uncomplaining submissiveness, when he took his only begotten, well-beloved child Isaac upon the altar of sacrifice, and took the knife to slay him as a burnt offering, in obedience to God’s command.
Faith in God, from which true repentance springs, leads us first to think of restitution to Him for the thefts, frauds and wrongs that we have committed against Him. We must see our utter incapacity to do this. He through, and by the blood of His Son, proposes to take faith in, repentance toward, confession of and faith as conditions upon which He will graciously remit our offenses against Him. Our first and greatest concern should be to satisfy God’s demands, and to
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Man’s against us. Again we have committed iniquity and crime, in the name and kingdom of the wicked one. We must do good, and undo the wickedness and wrong in the name of Jesus Christ. We should, therefore, put him on, put ourselves in a position to act in his name first, and then in his name undo the wrong we have done, in the battle of the wicked one.
Were we to wait to undo the wrongs of life before we put on Christ, we would be but attempting to undo them, in the name and clothed with the authority of the wicked one. We are not in Christ until we put him on. Hence we say immediately upon believing God and repenting, put on Christ in baptism, having confessed him as complying with God’s law, for obliterating the offences committed against him, and then go forth in God’s name to undo the wrongs committed against your fellow while a member of Satan’s kingdom; with this accords the examples of the scripture. On Pentecost they were baptized immediately, the jailor the same hour of the night, and even Paul notwithstanding he remained three days before his baptism did not spend this time in making amends for his wrongs to men, but he did his afterlife.
We have always pretended to view repentance as a state or continued series of actions, rather than as a single act of the mind or heart. To enter into this state the moment an active living faith springs up in the heart, it leads us to the very first step out of sin. It separates us from our sins, but not perfectly at once: repentance is turning from all in feeling, design, thought and act. That work of repentance is only completed, then, when we have turned away from even sin, obtained the mastery over every evil passion, and wicked impulse cast from us every unholy desire and propensity and brought our feelings, thoughts and actions in complete subjection to, and perfect harmony with the will of God our Father. Only then is reconciliation with God. Hence the Apostle Paul in tones of tender entreaty beseeches Christians, “We pray you, in the Christ’s stead, be ye reconciled to God.” 2 Cor. v.: 20.
Repentance then is a struggle for the mastery over our passions and desires within, and an unceasing conflict with trial and temptations from without.
How then, but alas how common a delusion it is, for us to conclude we have completed the work of repentance, when we have but just entered upon it. We think our young brother did right; in first putting on Christ, by this act he pledged himself to God and man, to undo all the wrongs of his former life, so far as it lies in his power to correct them. Repentance should work a reformation complete, thorough and radical, having none of the old leaven of unrighteousness in our hearts to pollute and corrupt our lives.
D. L
THE GOSPEL ADVOCATE
WORK TO BE DONE
Brethren, peace has smiled upon us again, and we are permitted, to some extent, once more to reap the reward of our labor. With peace and the enjoyment of new privileges, come new, fresh and stronger obligations and responsibilities. In a state of war and strife, when we could count nothing we possessed at our disposal, we excused ourselves from the earnest effort that we know we should make for the good of our fellowman and the honor of our Maker. Many of us, doubtless, in justification of this inactivity, promised ourselves and our Maker that if peace came again, we would then earnestly devote ourselves to the cause of God. Are we fulfilling these promises? Are we, as we should, consecrating our lives to the cause of the Redeemer? Christianity can never become that beneficent agency of good to man that its divine founder designated that it should be, until every member of the church feels that he or she is consecrated in life, labor, talent, and means to the service of the church and the good of humanity.
When an individual confesses faith in Christ and enters into Him, he solemnly pledges, before God and man, that he will not live for himself; he will not use his talent, my time, my energy, my means for my self-gratification and honor, but I will use all my time, talent, and means for honoring God and doing good to my fellowman. A profession of Christianity that does not involve this pledge is a mere deception, pretense, that will neither benefit us in this world or the world to come.
But, brethren, how are we discharging these obligations? How fulfilling these solemn pledges? We wish to impress upon you that the man of means or capacity for business is just under the same obligation to consecrate his means and talents to the cause of God as the preacher is to consecrate his time and talent. He will be just as accountable in the last day for selfishly hoarding his money or spending it in fashionable show and worldly aggrandizement and beastly appetites as the preacher would be in spending his time and talent in light and frivolous amusements while his fellowmen are perishing for the bread of life.
Consecration to God is the great lesson that the church must learn. “We are not our own, we have been bought with a price,” are truths that are hard to realize, but must be realized before we are Christians indeed. We must learn to find pleasure and happiness in discharging the Christian duty, in giving, in relieving the wants of the suffering, in self-denial, and in pointing the erring to the “Lamb of God who taketh away the sins of the world,” rather than in amassing property, gratifying our appetites and tastes, and spending our time in gay and frivolous amusements.
There are cases of want and sorrow; there are sufferers all over our land calling loudly for Christian sympathy and help. There are worse than all this, thousands around our own doors going down to the dark abodes of eternal death with no one staying their downward course. Can Christians be indolent and inactive in such circumstances?
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The Heart and Voice of True Christianity
The heart that is not moved, the voice that is not attuned with the divine song of salvation, the pulse that is not unstrung at such a prospect as our country now presents, belongs to no true Christian. The times and condition of our country demand activity and energy in the industrious pursuits. Indeed, Christianity ever demands that its professors should be diligent in business, that we may have to give to him that needeth. But that labor must be sanctified and directed to the good of our fellowman, in the name of our Master. The spiritual wants of the community demand that every voice that can speak in Heaven’s way of life should be raised to instruct and guide our fellow-workers in the way of life eternal.
The voice that falters when the whole framework of society is broken up, when men’s minds are loosed from the bands and fetters of party, that long have prevented them from seeing the truth, when souls are crying for lack of knowledge, all asking for the guidance of heavenly wisdom that can safely lead them in pure paths, is recreant to the Christian’s high and holy trust and fails to realize his solemn responsibilities.
Brethren, the circumstances by which we are surrounded are invaluable for the spread of the Gospel. Will we let the opportune moments pass without improving them? Will not every brother in the land who can speak, at once commence?
And you who possess means, much and little, must enable him to do so, or both will judge you. Will not every congregation that has a numerical capability of hearing the word of life, at once see that he goes at the work? Loose his hands from the plough, the school-room, or from whatever else he may be tied to for livelihood, and say to him, “Go preach the Gospel to the poor, the ignorant, the degraded, of every class and color.” And you consecrate of your labor to enable him so to do. Every one who labors should exhibit a holy emulation in seeing how great a proportion of your earnings you can consecrate to the cause of God. Let Society be reorganized with a healthy leaven of truth in its elements, and let this be a year of rejoicing to many souls blessed of the Lord.
Brethren, let us work, work earnestly, work while it is day, for the night of death cometh when none may work.
D. L.
H. T. Anderson’s Translation of the New Testament
Through a private note from Bro. Anderson, we learn that the pocket edition of his translation can be supplied by J. P. Morton & Co. in Louisville, Ky., at fifty cents per copy; for fifty or one hundred copies, forty cents each. We have little or no information in regard to the merits of the work, but should we become possessed of a copy our purpose is to at least examine it, and report our honest convictions.
T. Y.
THE GOSPEL ADVOCATE
REVISED NEW TESTAMENT
We have received from the Bible Union, through its Corresponding Secretary, the New Testament, revised under the auspices of that body. We have not yet given it the thorough investigation that we design, but we have satisfied ourselves that it is a work of no ordinary merit. It is what it purports to be, a revision of the common version. It has the merit of retaining the old, but simple and energetic Anglo-Saxon, that makes the old version maintain such a hold upon the common people. This revision has retained, so far as we are able to judge, the old and familiar expressions of the common version, save when this better, through faulty translation or obsolete words, obscures the meaning of the original.
We find expressions, it is true, that sound harshly, but we will soften these to the ear. However, do not pretend that it is not subject to criticism. But we commend it as a work worthy the serious and earnest study of those desiring to know the teachings of the Lord. It is but justice to the work to say that a few years since the impression was widespread among the Christian brotherhood that the partisan spirit would contaminate the work, and it would be noticed to subscribe thirty times. Whatever ground there may have been for such an impression at the time, we feel free to assure our brethren that no manifestations of such a spirit manifest themselves in the revision before us.
For instance, the word “for” does not occur in the revision. Again, the most decided point of difference between our brethren and the Baptists, and the one that is more in the way of their union than any other, is in reference to the design of baptism. The common version was clear enough on this point, but by some strange hallucination our Baptist brethren almost universally have been brought to maintain that the expression, “Be baptized for the remission of sins,” means be baptized because your sins are remitted. Now I do not believe the expression “for the remission of sins” would have been there to the original, but it would have left the question still unsettled to the reader, in reference to for and because. A Baptist actuated by a partisan spirit would certainly have left the translation as doubtful as possible. We find that the translator has used a word, if not so elegant, one that nevertheless places the question beyond all possibility of controversy.
“Be each of you baptized, upon the name of Jesus Christ, unto the remission of sins, and ye shall receive the gift of the Holy Spirit.” Acts ii: 38.
We commend this, not merely showing party feeling, but giving a translation that fully sustains the teaching of our brethren in opposition to his own, and that he expressed it in terms that cannot be rendered ambiguous. There are other evidences of a non-partisan spirit and a fidelity to the original in the work. We commend the work to the study of our brethren and the public, promising at a more convenient season a more extended review of this revision. It may be had by sending the price to
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Wykoff, Corresponding Secretary American Bible Union, 350 Broome street, New York.
It is published in almost all sizes and styles of binding, varying in price from twenty-five cents to $6.50. Those wishing to order may do so through the office of Gospel Advocate.
D. L.
CO-OPERATION
That it is the duty and privilege of Christians to cooperate for the spread of the glorious gospel in all lands, seems evident to the earnest reader of the New Testament. The imperative duty to evangelize the world is clearly given, and was committed to those the great commission was primarily given. They were commanded to teach the baptized believers, the disciples—to observe and do whatever they were commanded to do, and they had just been authorized and commanded to teach, or make Christians out of all nations, to teach them to do the same. If two disciples of Christ can cooperate for the advancement of the Kingdom of Christ, two thousand may.
Now the individual congregations, in any given locality, may, as parts of the great family, and can lawfully labor together to push on the dominion of Zion. The twelfth chapter of 1 Corinthians shows us that all the churches, and not only one, but who was also chosen of the churches to travel. 2 Cor. viii: 19. If he was chosen by the churches, they must band together in order to the choice.
Now, in such collections, consultations and cooperation. In my humble opinion, the churches need to be more united. A general system of evangelizing would do much to resuscitate the dying distinguishing churches, by strengthening the things that remain. This should be a prominent object in a general consultation meeting. Other objects, such as education, etc., deserve attention, but all should be subordinated to this one principal object.
The Gospel is generally aggressive and propagating; if we lose sight of this, we will languish into nothing.
It may be said this can be done by individual effort. I doubt it: it never has been done that way. Individuals may and ought to do all they can, but a different kind of such is strength. An individual may go to work, but he will often go at his own charges. The gospel is a work that requires the combined strength of the churches, and if they do not unite, they will be unable to accomplish the work.
Now, a general collecting fund would enable the strong to aid the weak, and none would be burdened. Suppose a church realizes $10 or $20, after paying its traveling expenses, how far will that go to…
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wards supporting His family these times? Let all who love our Lord’s cause, consider and act as faithful stewards of the Lord’s goods, having to give an account of the management of their earthly estates.
J. N. F.
There is no truer or firmer friend of church cooperation, scripturally conducted, than the Gospel Advocate. But it is opposed to irresponsible churches or individuals usurping the place of and supplanting the Church of Christ. It doubts whether much or a fund should ever be allowed to accumulate. It should be used in distributing the word of truth and relieving the wants of the afflicted as rapidly as possible. Large amounts of money generally work corruption to churches as well as individuals.
ADVOCATE.
ABERDEEN, Miss., April 16, 1866.
BROTHERS FANNING & LIPSCOMB
- According to your recent publication in the Advocate, I give you a report of my labors South of the Tennessee.
Seeing that the laborers were few in this section, and that the cause of our Master was sadly neglected, I gladly set to work. I had the pleasure of visiting the churches in Tennessee in the month of February. The first point I visited was Tuscumbia, Ala., where I preached for eight days, during which time I succeeded in reaching a small congregation from the scattered remains of a once large one, that assembled in that place, to which we also had some additions. This congregation contains some respectable members, and displays commendable zeal, and is under the care of a competent chief, we being just a meeting house in the year to be built.
Subsequently in company with our esteemed brother Tinkle, I visited Russellville, but it is sad to tell of the havoc which time has made of that place. Many of the houses that were standing have been destroyed, and the scattered flock removed out of its place, were some of the features it presented. But still there were a few of the faithful; we labored there. We had set in order the things that were wanting, and after we had settled several unto them, we left them under a promise that they would keep up their regular meetings, which I learn they have continued to do ever since. The health of the congregation will please remember that their house is yet to be repaired. After visiting Tuscumbia and preaching for them again, I then went to Corinth.
But found that the house built by our brethren was demolished, and still worse, the town was a perfect type of the congregation. Not one single member could be found. As there was but one meeting house there, the people seemed completely absorbed in nothing. We thought the indications were unsuitable for a meeting. However, some friends offered to use their influence for us.
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but we left under promise to return. I would call the attention of our traveling preachers to Corinth. It is an important point, but while there I felt like one who treads alone some banquet hall deserted. It is barely remembered that there was one congregation there. I next visited Alexander, and was much refreshed after witnessing the desolation in the Tennessee Valley, to see so beautiful a place. Here I received a most hearty welcome. The brethren here have a most excellent church building, though they are few in number and have not had a meeting before in about three years.
I labored for them eight times, including two Sundays, but as a congregation seems impracticable just now, I made little effort eventually, though I think some of the good seed was sown which will eventually bring forth fruit. From a religious standpoint there are several interesting features in Southern Society now. The Roman Catholics are making an effort to establish their religion at many points, and that with great promise of success.
The present system of labor seems to be entirely unsatisfactory, and it seems to me a notion generally maintained, that membership is the only means of securing any other.
It seems true that “any walled city can be taken that has a gate wide enough to admit a camel.” A further idea that prevails among the denominations is, that the Christian church is dead, and some of the white-collared divines that carry “the divinity in their pockets,” are making great efforts to plumb her desolate habitation by proselyting her scattered sheep; but so far as my information extends, their labor of love is in vain. Perhaps they will yet be humbled to learn that “she is not dead, but sleepeth.” Will not those of our preachers who can, devote at least a portion of their time in the great work of reviving the churches of the South? The time may never be again when so much good can be accomplished by the labor. I think I have seen the only preacher from among our brotherhood that I have not seen regularly in the field. My next points are at Columbus. For the present, I am
Yours in the hope of the Gospel,
J. M. PICKENS.
EKTOK, Ky., April 9th, 1866.
Dear Bro. Lincon:—Yours of the 1st ult. is at hand. My lungs are yet much inflamed, but the Lord willing, I shall meet you in Franklin on Saturday before the 11th Lord’s day in this month. I have been just finishing perusing the interesting pages of the ADVOCATE from all points; and I am truly gratified to learn that we have a religious paper published on this side of the ruling Ohio calculated to accomplish much good in restoring primitive Christianity, correcting the errors of sectarianism, and converting the world. However, I regret
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to say it is the only one issued by our brethren in the South, when I remember we are able to sustain a half dozen. I hope the time is not far distant when the brotherhood will be aroused to a proper appreciation of religious periodicals. Every family in the land should be regularly subscribed for two or three. Their time would be better employed in reading these than the New York Ledger, “Weekly Times,” etc., that are judged in the hands of many by the word by which they will be judged at the last day.
The newspaper is the most powerful instrument we have for the propagation of general knowledge, either for weal or woe. Its influence is great, and it is increasing rapidly. The first paper established in North America was at Cambridge, Mass., in the year 1638. From that time the increase of papers has been gradual until the number is now, of which only 811 were religious. More political papers than all the world beside. The number of religious weeklies has contrasted with the political. It is now almost reversed.
I am happy to inform you that the spirit for righteousness and religion is somewhat upon the increase in this section. There are more religious periodicals taken here now than at any time previous. The people have, to a great extent, become tired of the war-cry, laid down their arms, thrown politics overboard and turned their faces heavenward. Would to God it were more so. It would be better for us in time and eternity.
Not few appreciate, as they should, the time God has allotted them in this life for the cultivation of the mind and the preparation of the soul for a higher state of existence. Thousands are simply sailing down the stream of time, with all the currents of this life aboard, but the important thought, my destiny, they have not. Very soon, we fear, they will reach the great ocean of eternity where Jesus and His dying love will be “happy welcome to those who have considered it on earth.” God grant that such will be our destiny.
May the Lord bless you and crown your labors with great success.
Fraternally,
M. P. DAILY.
Bowden, Ala., April 21, 1866.
BROTHER FANNING & LECONARD
I read in the Advocate an article concerning me, in which I found some errors which I wish to correct. On the 31st of July, 1859, I became a member of the body and was inducted by Brother Nathan W. Smith. Then I read the Scriptures so much by daylight that I lost the sight of one eye entirely, and the other being weak, I went to Alabama. In the latter part of the year 1863, during the battle of Murfreesboro, and put my…
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put under a course of treatment which, perhaps, saved my sight. He restricted me from trying to read. I have not read any since, but have not stopped preaching. Within the last four years I have preached 1,700 discourses, and often been from home from four to six weeks at a time within that period. I have had 125 additions to the different congregations, and have organized four new congregations since that time.
This I do not write to contradict Brother Smith’s statement, but have looked over my record and found the errors, and wish to correct them to the readers of the ADVOCATE.
Affectionately yours, in the hope of immortality,
A. C. BORDER.
OBITUARY
SILVER SPRINGS, Tenn., April 10th, 1866
BROTHER AND SISTER FANNING:—I deeply sorrow to announce to you that Elmora is no more. She died this morning at one o’clock, fully prepared to meet the fearful messenger; and she expressed her willingness and anxiousness to go to the reward of the Christian. May our Father in Heaven support us in our great affliction.
J. A. ANTHONY.
The thought of death is well calculated to fill us with sadness, but when those we have long known and loved leave us, the affliction is severe indeed. We taught sister Elmora Anthony when quite a child, baptized her into Christ some ten or fifteen years since, and have witnessed her intelligence in the Christian religion and real love for the cause of truth, in circumstances which admit no doubt as to her devotion to Heaven. She was the daughter of the late Hardy L. Cayet, a Methodist preacher and very estimable gentleman of Sumner county, Tennessee, and she lived and died the wife of our brother, Doctor J. A. Anthony, of Wilson county, Tennessee. Peace to her ashes. She rests from her labors and sorrows in hope of a brighter day.
T. F.
LIFE OF JACOB CREATH, Sr.
By his nephew, Jacob Creath, Jr., of Palmyra, Mo. We most cheerfully commend this little book to our readers, and especially to our brethren who knew that great and good man, Jacob Creath, Sr., who now sleeps with his fathers, but whose name and deeds still live. The price is only fifty cents. Address Elder Jacob Creath, Palmyra, Mo.
T. F.
FRANKLIN, Tennessee, March 24th, 1866.
Bro. Fanning & Lincolns:—Allow me space in your columns for a few thoughts. Every man laboring in the Church of Jesus Christ should strive to do his whole duty, and “do all to the glory of God.” Let us
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Cultivate all the Christian graces, but especially charity, that “never faileth.”
Paul, to his Corinthian brethren, 13th chapter, says: “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.”
Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up. Charity is to love God with all the soul, mind, and strength, and our neighbor as ourselves. It consists not in speculative ideas of general benevolence, harboring in the head, and leaving the heart as speculations, often untouched and cold. Neither is it confined to that impudent, good nature which makes us not satisfied with being free from malice or ill-will to our fellow creatures, without prompting to be of service to any.
True charity is an active principle, a disposition residing in the heart as a fountain from whence flow streams of benignity, kindness, generosity, compassion, and liberality. From general good will to all, it extends its influence particularly to those with whom we stand in nearest connection, and who are directly within the sphere of our good offices. It attempts not to shut our eyes to the distinction between good men and bad men, nor to warm our hearts equally to those who believe and who injure us. It reserves our esteem for good men, and our complacency for our friends; toward our enemies it enjoins forgiveness and humanity. It bequeaths universal candor and liberality of sentiment; it warms gentleness of temper and dictates amiability of manner; it prompts sympathy with those who rejoice, and those who weep; it teaches us to despise no man, but to love our brothers and sisters.
Charity is the comforter of the afflicted, the protector of the oppressed, the reconciler of differences, the intercessor for all. It is charity that inspires our hearts with new energies when toil worn and weary, and urges us still onward in the work of doing good. We all want to resemble our Master who went about doing good. And now abideth Faith, Hope, and Charity, but the greatest of these is Charity.
Your brother,
L. S. DARRETT.
SPECIAL NOTICE
All communications and remittances of names and money intended for the GOSPEL ADVOCATE, or the David Lipscomb, should be directed to Nashville, Tenn.
All letters and communications for Elder T. S. L. 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.