THE GOSPEL ADVOCATE
T. Fanning and W. Lipscomb, Editors
VOL. II.
NASHVILLE, NOVEMBER, 1856.
NO. 11.
THE CHURCH OF CHRIST – NO. 13
HISTORY OF THE CHURCH FROM PENTECOST
The law was to “Go forth out of Zion, and the word of the Lord from Jerusalem” (Isa. 2), and Christian men everywhere agree that the church was planted on the first Pentecost after the ascension of the Messiah. Seven years afterwards, the Gospel was sent to the Gentile world through the house of Cornelius; and for more than eighteen hundred years, the church of Christ has possessed a habitation and a name.
But the questions upon every tongue are, which is the true church? Where has she been? And how shall we recognize her? These enquiries, though of grave import, are by no means unanswerable. Indeed, we see a positive necessity for Christians to be at all times prepared to give Scriptural reasons for their membership in their respective churches.
The church is to be contemplated scripturally and historically.
- The Church of Christ as presented in the Bible.
Notwithstanding we have in former numbers called special attention to the various distinctive features of the body of the Lord, we feel it but just to the cause of truth to look at the church as a whole—as “the bride, the Lamb’s wife”—”the mother of us all;” and as “the pillar and support of the truth.” Christ, and not the pope, stands forth as the immaculate head of His body, which rises majestically as the temple of God, built of “living stones,” “fitted together” and with all the proportions perfect. The church is one, and the members constituting the branches are of one heart and one soul. All believe through the Apostles and are not only one people in feeling and experience, but all live by…
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The One Faith
All are baptized by one spirit into one body, and drink into the same good spirit of our God. One table stands in the midst of the church, with one head for all the members of the body.
One perfect law of liberty has been ordained for all the saints; and last of all, Christians are called into the same hope of eternal life through our Lord Jesus Christ. Consequently, there is no room for differences in either faith or practice amongst the people of God. The body is called the church of God—the church of Christ, and the kingdom of heaven. The members are the disciples of Christ, the beloved, holy brethren, the saints, and Christians. These are not offensive names, and they are honorable both before God and good men.
As to the New Testament order of worship, there can be no misunderstanding. The disciples came together upon the first day of the week to break bread. They read the scriptures to each other, sang together, prayed for each other, exhorted each other, by their good conduct sounded out the word of the Lord, and were, indeed, the glory of God, the salt of the earth, and the light of the world. Such churches were prepared to send forth their messengers into every part of the earth.
Most persons who have carefully studied the subject are disposed to ask, How long did this state of affairs continue after the apostles? The answer will lead us to an examination of the second part of our enquiry, viz:
The Church in the Light of Ecclesiastical History
Whilst we admit there is room for much discussion, there is truth in regard to the church which it is the privilege and duty of all Christians to know. The Messiah said, “On this rock I will build my church, and the gates of hell shall not prevail against it.” With this agrees the language of the prophet who declared, “The kingdom shall not be left to other people, but shall stand forever.” If we had but one argument to offer in favor of the truth of the Christian religion, it would be this monumental evidence—the existence of the church of Christ in the nineteenth century on precisely the platform it was built at Jerusalem.
God has sustained the family of Abraham over three thousand years to convince the nations of the earth that he cares for Israel. Predictions most unnatural and unreasonable were made by God’s prophets concerning the fortunes of the posterity of the father of the faithful, but everything has been fulfilled to the letter. In spite of opposition and appearances, Christianity has lived on and…
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Flourished for nearly two thousand years, and it is singular, that when the enemy imagines it almost extinct, it bursts forth with ten-fold energy.
Suppose we could find no distinct trace of Christianity from the first to the present century, would it argue that during the lapse of 1700 years it had not existed? It would rather be evidence of our ignorance of its history. It is almost, if not quite, miraculous that there is a single vestige of the history of a pure church. Writers, so far as we have noticed, have made compilations, and constructed histories to prove the superiority of the various conflicting sects of the world. What Rome calls ecclesiastical history, is an account of a most corrupt apostasy; and the various Protestant denominations, jealous of their traditions, have prepared histories favoring their peculiar views and practices.
Hence the only correct history as a whole, is that contained in the Acts of the Apostles. True, in all the books we have read, we find incidental remarks, allusions, and sketches, which, to the discriminating, afford us substantially a history of the church of Christ. We will notice a few extracts.
Mosheim, in Book 1, Part 2d, chap. 2, says:
“All the churches, in those primitive times, were independent bodies; or none of them subject to the jurisdiction of any other. Furthermore, the churches which were founded by the Apostles themselves, frequently had the honor shown them, to be consulted in difficult and doubtful cases; yet they had no judicial authority, no control, no power of giving laws. Nor does there appear in this first century any vestige of that consociation of the churches of the same province, which gave rise to ecclesiastical councils, and to metropolitans. But rather, as is manifest, it was not till the second century, that the custom of holding ecclesiastical councils first began in Greece.”
These statements lead us to the following conclusions, viz:
- The churches of Christ were at first all equal.
- They were governed by their Great Teacher, the Lord’s Anointed.
- The organization was so perfect there was no occasion to call councils, associations, presbyteries, synods, conferences, or other ecclesiastical courts to determine what should be believed or obeyed.
Then conversion to Christ was a very simple affair. No idea of a mystic change by regenerating water had been known, and no doubtful conversions at the mourner’s altar, or in the grave, had so much as been imagined. Mosheim says, “All who professed firmly to be…”
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Believe that Jesus was the only Redeemer of mankind, and who promised to lead a holy life conformable to the religion he taught, were received immediately among the disciples of Christ; nor did a more full instruction in the principles of Christianity precede their baptism. “Afterwards,” says the same author, “this custom was changed.” Again, Mosheim says, “In this century (the first) baptism was administered by immersing the person wholly in water.” Regarding the meetings he says, “The places of assembling were undoubtedly the private dwelling houses of Christians.”
In reference to the worship, he writes, “In the assemblies of Christians the Holy Scriptures were read; then followed an exhortation to the people, neither eloquent nor long, but full of warmth and love. Afterwards prayers were offered, and hymns sung.” “The prayers of Christians were followed by oblations of bread, wine and other things, for the support of the ministers of the church and the poor.”
We presume that no disciple of Jesus Christ with meaning, in these primitive and healthful days of the Christian religion, thought of meeting with the saints on the first day of the week, without an oblation in food, for the hungry, clothing for the naked, or money for such as needed. What a contrast with some of our modern churchgoers, who attended preaching to show their fine equipage, if we could but witness a congregation of disciples, men and women, old and young, white and black, all wending their way to the house of worship bearing on their shoulders, or in their pockets, their weekly sacrifices!
This simple and inspired order prevailed till about the middle of the second century. According to all truthful writers on the subject, and Mosheim in particular, “At first, all the churches were independent, or were connected by no consociation or confederations. But in process of time, it became customary for the churches in the same province to unite and form a sort of larger society or commonwealth. These councils—of which no vestige appears before the middle of the second century—changed nearly the whole form of the church. For by them, in the first place, the ancient rights and privileges of the people were very much abridged; and on the other hand, the influence and authority of the bishops were not a little augmented. They began to maintain that power was given them to dictate rules of faith and conduct to the people.”
This course required but a short time to bring into existence a chief bishop in each congregation, bishops of provinces, the archbishop and his holiness the pope.
In the first ages of the church no one assumed the right to explain.
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the word of God to the people, but all believed through the apostles’ words, and were one. It is believed Pantænus of Alexandria was the first expositor of the scriptures, but it is fortunate that none of his writings have reached us.
It remains, however, for the famous Origen and his coadjutors to subvert a larger portion of the Christian world, by the introduction of the Platonic philosophy. The doctrine was, that “a portion of the divine nature was diffused through all human souls, and that this divine nature or reason is an emanation from God, and comprehends the elements of all truths, human and divine.”
This is the rock on which Protestantism has been measurably wrecked, and it is the chief evil in all the speculative schools.
From an early period in the second century, we repeat, religious teachers began to speculate, and consequently defect from the ancient order; in the third century the philosophical spirit continued to increase, and in the year 325, the Nicene creed was made, since which date the dominant party in religion has been opposed to the simplicity of the gospel.
It must not, however, be inferred, that there was not a remnant which never bowed the knee to the image of Baal, or the rope. Not only in the fourth century, but in every age to the present, men, women, and churches have existed, that rejected all human authority in religious organizations, and adhered unreservedly to the law and ordinances of Christ. By the self-styled orthodoxy of the various ages, these have been noticed but incidentally, and then heretical insinuations have been heaped upon them.
There is no philosophical party in nominal Christendom that will recognize any people of independent belief and simplicity of religious worship. All such will ever be denounced.
It has been but a few years since a president of a Kentucky college, in reporting the respective religions of his State in Europe, failed even to allude to the disciples of Christ in Kentucky, although they numbered over 30,000, and many of whom were his next door neighbors. Yet the Doctor neglected not to point out Romanists, Protestants, and even Shakers, who numbered not more than 400 or 500.
Why this was done we attempt not to account, but the church of Christ will never be countenanced by religious factions.
At a very early period in our religious history we received the impression, that the church of God had been driven into the wilderness, that the people of the Lord had been taken captives to spiritual Babylon, and consequently that the smoke of the city still rests, at least par-
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tially, upon the temple raised upon the foundation of the Prophets and Apostles. That a people have existed in every age from the apostles, not connected with the religious factions, we have never doubted. But it is not our purpose to attempt to bring to light from the obscurity of the past all that we believe in regard to the church. Our wish rather is to set forth our true position in reference to the kingdom of Heaven.
Many, no doubt, suppose the cause we advocate originated some twenty-five or thirty years ago, with Alexander Campbell, of Brook County, Virginia. While we most sincerely believe that no man of the age has done as much as our venerable brother Campbell in freeing the minds of his contemporaries from error, we declare the cause we plead did not originate with him, neither was he the first to advocate it in this country. Many of the best men of the land early in the present century, becoming tired of the sectarian platforms under which they had been trained, resolved to abandon all interpretations of the Scriptures, in the form of creeds, confessions of faith, and abstracts of principles, and to fall back upon the original constitution of the church of Christ, the New Testament, as the only authority in religion.
“This is the head and front of our offending.” As certainly as the man who is for the constitution of our common country is necessarily compelled to reject all parties or factions, north and south, east and west, those who plead for the authority of the Scriptures alone in religion can have no fellowship for the platforms and parties of the times. It will be observed that this is a measure in reference to which there can be no compromise. Consequently, the opposition of partisans will continue of the most relentless character.
We ask no one to join us, but we propose uniting with all people upon the words and commands of the New Testament, and we entertain not a remaining doubt that this is the only plan upon which all men who fear God may unite, and live together in love and peace.
T.F.
METAPHYSICAL DISCUSSIONS – No. 2
Concerning are we that many good persons are not fully prepared to enter into a detailed discussion of metaphysics, or even to appreciate our motive. Still we feel it incumbent upon us to introduce the subject to our readers. Few have read speculations, regarding them as such, and when men read fictions as truth, it is seldom the veil can be…
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As an apology, however, for discussing such subjects, we state that we believe metaphysical inferences have done more to obscure the truth than all other subjects combined. We wish also to declare at the very outset, that we regard all religious speculations as false, heretical, dangerous, and damnable. Men, from the days of Adam to the present, have labored to originate new thoughts, practical systems, and wondrous improvements; but have utterly failed, and all that we have, we have received from above.
The idea of becoming wise above what is written, led men at an early date to abandon the simplicity of truth for dreams, visions, and idle fancies. Metaphysical reveries led to the formation of the Romish system of religion, to the many systems amongst Protestants, and the notion that every dreamer has the right to follow his impulses as the oracles of God, perpetuates the thousands of heresies which infest our country.
Possibly we may be asked if we see any sufficient reason for introducing the subject of speculative philosophy amongst the disciples? We answer, that we believe the indications more than justify an effort. An apostasy, such as has never been witnessed amongst the disciples in the United States, occurred in Tennessee three years ago, solely, we believe, from the speculations of then philosophers. We moreover suggest that we think we see clouds, thick and lowering, gathering in various sections. It may be prudent to intimate, that from the fact that schools and colleges are multiplying amongst us, it becomes apparent that our responsibilities increase, and our dangers are greatly augmenting.
Furthermore, if we are not much mistaken, there are striking contradictions in the professions of school directors. For instance, in all the schools amongst the disciples of Christ, the Bible is represented as the only foundation in morals; and still the directors have introduced the various philosophies, mental and moral, of the times. The revelations of God and the philosophies of the world agree in no particular. Moreover, no one can believe in the truth of miraculous revelation and of any system of professed wisdom originating with men. All metaphysical systems and moral philosophies are not only subversive of the truth of religion, but we declare our solemn conviction, that no one who respects the Bible can believe in any system of philosophy in existence.
Hence we think the schools generally are well calculated to make infidels. It is well known that the universities and colleges of Germany, and indeed, of Europe, have generally renounced the miraculous inspiration of the Bible, through the influence of the various systems of philosophy in use.
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Furthermore, we are inclined to believe that the different systems of Natural theology and Moral philosophy are well calculated to overthrow the hope of Christians. If nature affords spiritual intelligence, what we most need is in the power of man, without a revelation from on high, and consequently the Bible must be regarded as useless. Years ago there was a tedious discussion of the truth of religion in one of our Southern States, in which the professed friend of spirituality relied entirely upon nature to prove that Christianity is from God. Of course he was beating the air, and the results were not favorable to the Christian institution. But we have promised specifications regarding the evil effects of metaphysical theories. At present we must be satisfied with bare statements, but we promise ample reasons for our conclusions at another time.
- Want of confidence in the perfections of Christian Scriptures has, from the days of Constantine to the nineteenth century, induced men to set their wits to work in attempts to construct from the unsystematized materials in the word of God, (as they suppose,) and from other sources, a perfect system of religion. This is philosophical.
- Even amongst the disciples of Christ, who take the Bible as the only infallible rule of faith and practice, it is most clear, from the fact that many are endeavoring to build up Bible, Missionary, and Sunday school societies, etc., to do the work of the church; they do not possess full confidence in the church and her resources to renovate the world. Hence speculative plans take possession of the hearts of the brethren.
- The fact of several of our writers having suggested a kind of a national meeting, or ecumenical council, to establish order amongst the churches, is evidence that these brethren entertain not full confidence in the individual churches doing cavalcade of walking in the light without external aid; and hence the indication of many to philosophize as to the best plans of operation. They think, write, and speak as if the Lord had left men to their own resources in matters of morality and spirituality.
- The first essay in the Millennial Harbinger for August, 1836, and the article of Brother Richardson in the September number, under the head of “Misinterpretation of Scripture,” are purely metaphysical, and, to our mind, suggest a settled policy to introduce discord among the brethren. As present we only design calling attention to the subject. We will wait for the brethren to develop their system, and particularly to hear from Brother Campbell, before we attempt an examination of the matters which we think we understand. If we
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are not deceived, the doctrines shadowed forth in these essays, when fully embodied and carried into practice, will place their authors with all other speculators. But let us further. Time will prove all things. We dread metaphysical systems of religion, and beg the brethren to be sure they have surveyed the whole ground before they take the final leap. Lot’s wife was philosophical; so is Theodore Parker.
T. F.
THE MISSION OF THE HOLY SPIRIT
“And it shall come to pass afterward that I will pour out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions; and also upon the servants and upon the handmaids in those days will I pour out my Spirit.”
Prophecy.“And I will pray the Father and he shall give you another Comforter (Advocate, or Teacher would probably be a better rendering of the original, and would indicate more clearly the office of the Holy Spirit), that he may abide with you forever.”
Promise.“But the Comforter, the Holy Spirit, whom the Father will send in my name, shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.”
Promise.
All who regard the Bible as a revelation of the will of God, believe that the Holy Spirit was one of Heaven’s great missionaries to a fallen world. Nevertheless, I am persuaded that few comprehend dearly the purposes of his mission. The ideas of most religious people around us, in reference to the influences of the Spirit, are very much confused and well calculated to envelop the simple teachings of the Savior and his Apostles in a veil of mystery.
And hence, when referring through his discourse on the birthday of the Christian Kingdom, proclaiming to us as he did to the children of Abraham, the ancient Gospel in all its sublime simplicity, modern teachers are ready to perplex us with diverse questions in regard to the meaning and office of faith, the doctrine of evangelical repentance, the design and action of baptism, and especially in regard to the part performed by the Holy Spirit on that occasion, in the conviction and conversion of those three thousand souls.
I am therefore constrained to believe that, owing to the influence of these theological questions which meet us at every step in the investigation of truth, the world is now not so well prepared for the reception and obedience of the Gospel as were the infidel Jews on Pentecost.
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I propose an examination, so far as I may be able, of the mission of the Holy Spirit in the establishment of the New and better Covenant. And I would premise in the outset, that there are but two ways in which, so far as we can come to any legitimate conclusion from the testimony, the Spirit of God has ever accomplished its purposes:
- By an agency direct, immediate and miraculous.
- By the employment of means.
The first is extraordinary, and for extraordinary purposes; the second is ordinary, and for ordinary purposes.
We presume that no one will deny the correctness of these premises. We therefore proceed to inquire what purposes were to be achieved by the immediate and extraordinary agency of the Spirit, and what by the mediate and ordinary. Upon the different solutions given to these questions depend the controversies of this age in regard to the influence of the Holy Spirit.
There were but two purposes accomplished by the Spirit by direct agency. First, in accordance with the Savior’s promise, it taught the Apostles truth by inspiration—new truth of which they had never before had any conception—and brought to their remembrance all things whatsoever they had forgotten of the Master’s teachings. Secondly, it conferred upon them extraordinary powers, enabling them to work miracles in confirmation of their testimony to the facts of the Gospel.
And these effects were themselves but causes subservient to the production of a grand result—the establishment upon a firm basis and the perfection of the Church of Christ as Heaven’s great missionary Society. These extraordinary gifts and wonder-working powers of the Spirit continued with the primitive Disciples, as predicted by Joel in the Scripture at the head of this paper, and promised by the Messiah (Mark xvi. 17, 18) until “that which is perfect was come”—until the church was panopled in the complete armor of Heaven, and endued with full power and authority to carry on the great missionary work of the world’s redemption.
There was no further use for the direct, miraculous agency of the Spirit, and it therefore ceased. The testimony was bound up and the law was sealed among the disciples. The gospel was completed and sanctioned as “the power of God unto salvation,” and has ever been the Spirit’s means of bringing wandering aliens back to life, to glory and to God. This is what we mean by the Spirit’s mediate agency—its action upon the minds and hearts of men through means.
But we are aware that we have trodden upon disputed ground. Many very pious and sincere…
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People are firmly persuaded that the direct agency of the Spirit did not cease with the accomplishment of the purposes above detailed, but that it is still to be expected in the “conviction and conversion” of every sinner. It is thought the gospel, of itself, is not sufficient to bring fallen, sinful men to repentance, and hence preachers are wont to pray for showers of the Spirit—yea, pentecostal showers!—to excite an interest among the people on the subject of religion.
Honest inquirer, come with me to the testimony. I assert that such a view of the subject is utterly unsustained by the truth; nay more, that it is directly opposed to facts. “Facts are stubborn things,” and speak in language unequivocal. Turn we then to the facts in the case. On the first Pentecost after our Lord’s ascension, the Spirit came, as promised, in all its sublime and wonder-working power. “Cloven tongues as of fire” appeared unto the Apostles “and sat upon each of them,”—a most prodigious phenomenon, indicative of the powers conferred upon these chosen proclaimers—and immediately the “Jews and Proselytes” assembled there from the various nations of earth, began to “hear them speak in their own tongues the wonderful works of God.” Here we have a manifestation of the direct—the miraculous.
But there were three thousand infidels converted on this occasion; how was that accomplished? Did the Spirit, in this “pentecostal shower,” get about the hearts of the people and make them feel, by direct physical impact, that they were sinners; or (if you belong to another branch of modern orthodoxy) did the celestial missionary, by some inexplicable way, prepare their minds for the reception of the truth? How readest thou? From what premises do you deduce such a conclusion? Peter was the Spirit’s agent, and armed with the “sword of the Spirit”—the living word, the gospel—he wielded it successfully to the subjugation of these wicked murderers to the dominion of the Reign of Heaven. There was indeed a “gift of the Holy Spirit” promised to the people on this occasion. What the nature of that “gift” was, it does not come within the province of this essay to inquire; for the very fact that it was promised them after their justification, precludes the idea of its being bestowed for the purposes for which you contend.
Turn with me now to Acts VIII. Philip the Evangelist went down to Samaria and preached to the people; and, although they had been bewitched by one Simon, a Sorcerer, “when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.”
Now when the Apostles, who were at Jerusalem, heard that Samaria had…
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Received, the word of God, they sent unto them Peter and John; when they came down, prayed for them that they might receive the Holy Spirit; (for as yet he had fallen upon none of them; only they were baptized in the name of the Lord Jesus.) Now, honest inquirer, what would you think of an advocate of modern orthodoxy, going about preaching the word and baptizing men and women upon a confession of their faith, before they had received the Holy Spirit? You would feel disposed to call him a “Campbellite,” would you not? (I am truly sorry, if you are disposed, like many others, to brand sincere and honest people, like yourself, with such a name of reproach) yet thus acted Philip!
Observe that, in the conversion of the Samaritans, there is not the slightest intimation of such a wondrous descent of the Spirit upon the wicked as is now expected and devoutly prayed for by many. So in all the accounts of conversion to primitive Christianity given in this most interesting history, the facts are as silent as the grave in reference to any such mystic influence.
Examine the conversion of the Ethiopian, of Saul, the infidel and arch enemy of the Nazarenes, of the family of Cornelius, the pious gentile; and note carefully and candidly the influences that were brought to bear upon them. You may think that the facts in the last case mentioned—the conversion of Cornelius and his household—sustain your views of spiritual influence; for we are ever prone to put that construction upon the testimony which is most favorable to our own professions.
While Peter was preaching “the Holy Spirit fell on all them that heard the word,” “and this,” say you, “accords perfectly with my views on the subject. We pray that the preaching of the word may still be attended, in the same way, with the power and demonstration of the Spirit.”
Beware, honest inquirer, lest you assume too much. For what purpose was this extraordinary manifestation of the Spirit given on this occasion? It was for the purpose of sanctioning the proclamation of the gospel to the Gentiles—of convincing the bigoted Jews that the Gentiles also were heirs of salvation.
You remember that the Jews were a selfish nation, and imagined that under the new covenant, as under the old, they were to be the peculiar people of God. Even Peter was under the influence of this exclusive national feeling until God taught him in a vision that he was “no respecter of persons; but that in every nation he that feareth him and worketh righteousness is accepted with him.”
And when Peter saw that the Spirit was conferred upon the Gentiles, he asked, in presence of his Jewish brethren who came with him from Joppa, the significant…
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Question: “Can any man forbid water that these should not be baptized, who have received the Holy Spirit as well as we?”
He detailed to them the history of the case, appealing indirectly to “these six brethren” as witnesses to his testimony, and he referred especially to the gift of the Spirit, in justification of his course.
“And as I began to speak,” said Peter, “the Holy Spirit fell on them, as on us at the beginning.”
Was there any saving influence exerted upon the Apostles “at the beginning,” by the direct agency of the Spirit? Surely not; how then can you say there was such an influence exerted upon these Gentiles? The strong power was in the gospel; hence, said the Angel to Cornelius, “Send men to Joppa, and call for one Simon, whose surname is Peter; who shall tell thee words whereby thou and thy house shall be saved.”
What a commentary upon the teachings of those modern Rabbis, who maintain the gospel is a “dead letter,” utterly powerless without an accompanying effort of omnipotence to render it effective!
“For as much then,” continues the Apostle, “as God gave them the like gift as unto us, who believed on the Lord Jesus Christ, what was I that I could withstand God?”
This defense silenced the objections of the Jews, and now, for the first time, burst upon the enraptured vision of the circumcision this crowning glory of the new Covenant—that it offered the blessings of life and salvation, not to a nation merely, but to a world.
If these considerations do not satisfy you on this point, observe further that the gift of the Spirit, in the case in question, conferred miraculous power—power to speak with tongues. If people receive now like gifts of the Spirit, why do we not “hear them speak with tongues and magnify God?” Have you any right to so modify the fact as to make it sustain your modernized notions of Spiritual influence? Do you not observe that the facts prove too much for your system?
A careful survey of all the testimony presented in the narration of these facts, I earnestly believe, will convince every candid and unprejudiced mind that the positions I have taken are substantially correct, viz:
- There are but two ways in which the Spirit has been known to act in the accomplishment of its mission under the new reign:
- By immediate and miraculous agency, the objects of which were to teach truth by direct inspiration, and to confer miraculous powers in confirmation of its testimony.
- Mediately through the gospel which it gave and sanctioned as “the power of God unto salvation.”
Now this modern, camp-meeting Spirit belongs properly to neither.
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Of these categories; what then is it? It professes not to act through the word as its instrument, and it teaches no truth, confers no extraordinary powers; whence then does it derive its authority? Admitting it to be a Spirit (which I by no means do), can any man give a reason, satisfactory to himself, why he believes it to be of God? Its professions can have no weight in the decision of this question, for even Satan, we are told by Paul, “is transformed into an angel of light.” Who can tell, if this be a Spirit, that it is not an evil spirit, clothed in habiliments of light in order to deceive the world, and lead them from the obedience and faith of the gospel, causing them to suspend their hope of eternal life upon dreams and superstitious vagaries? God sends no such doubtful and equivocal messengers to earth. He has promised no such idealess and senseless influence upon the souls of rational beings, and men have no right to expect or to pray for it. As well might an individual, immured in some dark cavernous dungeon of earth, which the sun’s light never penetrated, pray God to speak in the midst of the darkness, saying, “Let there be light.”
God by an effort of his omnipotence in the beginning, caused the light to shine in the midst of darkness; but from the time He looked upon his finished work and pronounced it very good, we have enjoyed this, as all other natural blessings, not by a perpetual miracle, but as the result of established law. So, by an exertion of creative power more grand and glorious if possible, God has given to a benighted world the light of the new creation. He has given a perfect revelation of his will as the great Sun of the moral and spiritual universe; and he that would enjoy light need not expect to find it by groping in darkness and ignorance, praying for influences which God has not promised, but he must come within the sphere where, by God’s appointment, it shines.
God addresses man as man— as a rational creature, capable of understanding his word. He has promised no influence independent of the human understanding, and his own word. His word in the embodiment of great spiritual ideas, which, passing through the understanding, reach the deepest deep of the human heart.
On this point I must confess I do not well understand the teachings of some of my brethren. What does Brother Richardson mean, in his No. 1. on “Misinterpretation of Scripture,” (Mil. Harb. for Sept.,) by “spiritual discernment?” A want of this spiritual discernment, he says, “darkens and corrupts the sense of Scripture”— “seeks constantly to carnalize spiritual things; to lose spiritual thoughts in their visible imagery; to trust to instruments and means, apart from…
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An efficient power and agency, and to deny to Christianity any influence whatever that does not come completely within the comprehension and explication of the mere human understanding; clear it may be to the eye of faith, and however accordant with man’s highest reason. What “efficient power and agency,” may I ask, are we to expect to aid us in the pursuit of truth, which are not exerted through “instruments and means”? What “influence” is there in Christianity “that does not come completely within the comprehension and explication of the human understanding?” And if there is such influence, how can it be “clear to the eye of faith,” which derives its very existence from the understanding?
On page 505 of the article above alluded to, Bro. Richardson remarks:
“All attempts then to reduce spiritual truths to the forms of the understanding, must be futile, and derogatory to that Divine word which addresses itself to our highest spiritual nature—to our self-consciousness?”
The understanding, in Bro. R’s system, seems to occupy a very subordinate sphere. “Ag, however,” he continues (p. 506) “the understanding has to do with the outward forms of thought, with the words of truth and images of spiritual things, with all that is human in revelation; its aid is essential to the interpretation of the Scripture. When confined to its proper province, and in entire subordination to the higher nature, it may be well employed, with all its powers of perception and of logic, of language and comparison, to aid in determining the sense of words and the relations of propositions. It is only when it attempts to usurp the place of spirit, and assume to judge of the Divine in revelation, that it becomes an ignorant and deceitful guide.”
This looks much like the teachings of those who tell us that the “Divinity that shapes our ends” is within us. I am not prepared to admit that there is a spiritual interpreter—a power of “spiritual discernment,” which is superior to, and independent of the understanding. I know of no such high Court of Appeal, having supreme authority to make a final decision of all questions, either confirming or reversing the decisions of the understanding. Not many moons have walked and waned since it was proposed, by a certain very spiritual High Priest in this latitude, to arraign the Bible before this tribunal—this “Divinity within,” deeming it fully competent to “distinguish between the human and divine” (meaning the true and the false—the pure and the impure) in that document.
Now I am happy to believe that Bro. Richardson has no fellowship with these Apostles of modern infidelity, yet I am inclined to think that, with his views of “spiritual perception” of truth, they would be disposed to pro—
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nounce him “very near the kingdom.”
Unless many brethren in Middle Tennessee have very much misunderstood him, Bro. Richardson is teaching some strange things.
I am at a loss to understand some things from the pen of Bro. Challen in his paper on “Dr. Alexander” (Mil. Harb. for Oct.). Speaking of Mr. Graham, one of Dr. Alexander’s first teachers in Theology, he remarks:
“One of his radical principles was, that the rational soul of man can undergo no moral change, except through the influence of motives, or the presentation, through the understanding, of such objects as excite the affections.”
Very good thus far; but read further:
“He therefore scouted the opinion that, in regeneration, there is any physical operation on the soul itself, and held that, by the influence of the Holy Spirit, truth is presented in its true nature to the rational mind, &c.”
Now if this last mentioned tenet of Dr. Graham be true, it follows that, without such “influence of the Holy Spirit” attending the word, truth might be presented otherwise than “in its true nature.” Now such influence could not be exerted upon the word itself, and it must be upon the soul itself.
I can very well understand how Dr. Graham, Dr. Alexander, or even Dr. N. L. Rice could teach such things, but when Bro. Challen endorses them as being “the views of the Disciples” I am puzzled. When I first read these expressions I thought I had certainly misunderstood the writer; but, on turning to the next page I read as follows:
“On regeneration Dr. Alexander is soundly sound. The Spirit of God, by an instantaneous touch, prepares the soul to apprehend the truth. Again, he (Dr. A.) says: ‘By act of omnipotence he communicates spiritual life; and the soul thus quickened, begins to see with new eyes,’ &c.”
Does Bro. Challen mean to say that these are the views of the Disciples? Does he mean to say that Bro. Campbell endorses such Calvinistic dogmata as these? If so, I have ill understood the great purposes of his life-labor. That venerable Father in Israel has done more for the modification and overthrow of the mysticisms of modern theology than any other man, living or dead. The most powerful and eloquent efforts of his life have been put forth in defense of the power of the word of life, against those who have pronounced that word insufficient without an accompanying, or preceding effort of omnipotence. He has fought long, faithfully and well, and he now stands, like one of old, full of years and of honors, ready to be offered, and yet, before he has left the scene of his hard-fought battles, some of his sons in the faith it may be, I fear, advocating views utterly subversive of the truth he has ably defended.
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In making these strictures I have been prompted by no love of controversy. I think I have never been possessed of a very belligerent spirit, and I know I feel my inability to measure arms, in an intellectual duel with either of these brethren. I desire only the whole truth. I am just escaped from bondage to such diabolical as these brethren seem to endorse, and I came out because I thought I had found “a more excellent way;” but if these be specimens of the quails and manna, upon which the “Disciples” propose to feed the pilgrim through the wilderness world to the heavenly Canaan, I must confess, the diet savors much of the flesh pots of Egypt, whence I came out.
F. M. CARMAK
THOUGHTS ON THE CHRISTIAN MINISTRY
BY ELD. JAMES HENSHAW
We are gratified to lay before our readers some sound reflections from brother Henshaw, regarding matters of deep interest amongst the brethren.
“What can be the meaning of so many labored essays on the Christian Ministry? Many of them sound very oddly in our ears. We certainly have no such orders as are contended for in many of these very able documents! Are we passing through an imperceptible but radical change? Self-respect as well as respect for others requires that we shall atone, as far as we can, for the damage we have done to the popular order, if, after flying off at a tangent, we tack about and return to the old state of things. Moreover, a bad sign in this movement is, that the advocates of this new order of things are generally inexperienced evangelists or teachers, who know little or nothing about the real working of our system. They may be sure that they shall never receive much from their labors. None are qualified to judge in such grave matters but those of long experience on the field—those initiated to the work by years of toil, and whose ministry has been blessed by the conversion of many souls.
“It is much easier to find fault than to correct the things so apparently pointed out. Is there to be no end of this everlasting tinkering on organization? Be it known to all men, and to many essayists and speakers in particular, that a real, radical reformation commenced in this country during the first half of this nineteenth century. Its grand differential attribute being this: that whereas the existing sects…
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Conflicting organizations are the results of human wisdom, expediency, and pride; that, therefore, we fall back upon primitive Christianity, and thus repudiate them all; and believe all the facts reported in the New Testament, and adopt that volume as containing a perfect rule of faith and practice.
The churches constituted upon this plan, repudiate all connection with Councils of Ecclesiastics, Synods of Presbyters and Lay-Elders, Conferences of Circuit Preachers and Bishops, and more especially the particular order of things which had denied us the rights and liberties of the Christian constitution, viz., Baptist Associations; and of course we cannot allow to our own people what we solemnly and conscientiously deny to others.
We rest upon the principle that the New Testament contains all the facts for faith, all the commandments for obedience, and all the promises for enjoyment. The apology of all the sects for unscriptural rites, customs, and discipline is, that the Scriptures do not contain a system of church government. This, we have maintained, was a radical error, invented by the enemy of souls for the purpose of creating those divisions and contentions which we are afflicted to witness. The Devil himself never invented a falsehood more potent for evil than this Bible-deprecating sentiment!
Unfortunately for our success on these principles, every few years there is a world of contention about our defective organization, with here and there an effort to change things in a new direction. This is most disastrous, to the extent of the influence of these discontented parties. It is calculated to make the sober part of the community wait and see what we are going to be, and where we are going to stop, in our progress to perfection. It is time we were done with debates about these elementary matters. We had hoped that the brethren had settled down upon the form of church government, the nature of all church offices and the character of its officers. And so we have; but restless men are writing up new writers, and trying to get, through others, what they could not reach themselves.
All the officers derive their authority from the church, and confer nothing on the church but benefit or damage, as the case may be, by their labors. If anyone has the natural gift to preach the word, the church can call him to that work, and send him forth, and sustain him in the work, or unite with other churches in doing it without let or difficulty, after due deliberation and consultation. This may be done either by letter or by meeting at a central point agreed upon by all.
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The parties. But, at such meeting, the evangelists or delegates are not to forget that their churches sent them upon a special business.
“They are not to discuss organization, discipline, ordination, eldership, evangelical rights, church authority, nor any of all the apples of discord, nor fire-brands of dissension which Satan has thrown into the church during the last millennium!”
“Nothing is done in the name of the evangelist, bishop, or teacher, but in the name of the church or churches of the living God.
THE CHURCH IS THE PILLAR AND SUPPORTER OF THE TRUTH.
When the Apostles of the Lord disclaimed dominion over the faith of Christians, and protested that they were not ‘lords’ over God’s heritage,’ but ‘were examples to the flock,’ and ‘ourselves your servants for Jesus’ sake,’ I confess the assumption of honor and power on the part of some evangelists fills me with anything but admiration of their humility and self-abandonment.
“But I am told that Paul enjoined on Timothy to be ‘strong in the grace that is in Christ Jesus.’ And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” (1st Tim. i. 2.) All correct.
What now was he to commit to ‘faithful men?’ No doubt ‘the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus,’ mentioned just five verses before. Of course it was no gift nor authority which he had received from the Apostles, but ‘things that thou hast heard of me among many witnesses.’ Just as he said to the church at Philippi with its bishops and deacons: ‘Those things, which ye have both learned, and received, and heard, and seen in me, do; and the God of peace shall be with you.’ Among the things they were to ‘do’ because they had seen him do them, were not miracles, nor the communication of the Holy Spirit by the laying on of the hands; and therefore common sense restricts this general precept to the things they had the privilege of doing, which he had first set them the example of doing.
Paul delegated some of his own apostolic power to Timothy and Titus, which it would be presumption for any evangelists now living to assume.
“For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee.”
It is quite clear brother Honshell is speaking to some of the new orders brought to light recently in the Harbinger and other papers. We are glad to see that the brethren are disposed to prove all things and hold fast the good.
— P. F.
THE GOSPEL ADVOCATE
REVISION OF THE SCRIPTURES
In glancing our eye over the Guardian, edited by Rector F. G. Smith, of the Columbia (Tenn.) Athenæum, we were agreeably surprised and more than pleased, at our Episcopal coadjutor’s remarks upon what he is pleased to term, “The Baptist Translation of the Bible.” We were indeed forcibly reminded of the exclamation of the famous eccentric Rowland Hill of London, at hearing the debut of Dr. Chalmers in that great day. Chalmers in his rough, broad, homely Scotch, had given evidence of a mighty man, when Rowland Hill, not being able to sit longer, rose and vociferated, “Well done Chalmers, go on Chalmers.”
Although the bishop has on account of some imperfections of his inferior, said “the Smith,” yet Smith will not die, he is not only flourishing as a teacher and manager of a popular institution still, but he has said some very good things in regard to the revision of the Holy Scriptures. One who can get his head a little above the party, can always speak better than those manacled, and if our old friend and fellow-laborer, should once entirely escape from his sect, there is no knowing what the simple word which the good brethren are revising would do for him. But we commend the remarks to our readers:
“We are indebted to the Corresponding Secretary of the American Bible Union, for a copy of their Revised Version of I. and II. Thessalonians—an elegantly printed quarto volume.
The learning and patient research exhibited in this volume, impress us with the highest respect. The translator was surrounded with all the means and appliances needed for the prosecution of his sacred study, and seems to have used them with unwearied faithfulness. The basis of the common English Version is never lost sight of, nor is it departed from without some worthy object.
It is in the doctrinal portions of the Bible that most of the obscurities of the authorized version occur; the historical and narrative parts admitting of but slight emendations. The two Epistles here presented to the world, certainly exhibit the sense of the original Greek more clearly and impressively than it has been done heretofore, while the departures from the language we have been accustomed to, are too slight to be painful to any mind.
Believing that this undertaking, if carried out with the zeal and learning indicated in the specimen before us, will give increased interest to the reading of the Bible, we heartily wish it success. The enterprise is assailed by a fierce sectarian bigotry, and nothing can sustain it but learning, guided by Christian purity and wisdom.
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Call for a revised translation has been heard in Parliament; but the Church of England is so nearly effectually dying of dignity—that it is powerless for any such good work. A new version, embodying the learning of our age and reflecting the sentiments of the evangelical denominations, will work its way, even though it be slowly, into the confidence of all devout readers of the Bible; and by making the lively Oracles more intelligible to the unlearned, minister a precious aid to the cause of vital religion, wherever our language is spread.
DANCING
Brother Clark, of Jackson, Miss., says, “I wish you would write an essay upon dancing, especially by a disciple.”
An inspired Apostle said, “I know and am persuaded by the Lord Jesus, that there is nothing unclean of itself; but to him who esteemeth anything to be unclean, to him it is unclean.” These declarations were made in reference to meats. The idea doubtless is, that the eating of meat is not sinful in itself, but should any one regard it so, to him it would be sinful. Yet this sinfulness would arise from weakness.
Furthermore, we long since concluded, that there is no act absolutely good or bad. The circumstances attending our actions, the motives which influence us, the authority upon which we act, and the tendency of our conduct, constitute the evil or the good of society. There is no ordinance of the Bible which evinces any philosophical fitness for good; but God gives the ordinances all their effect in his authority.
But as to dancing, it may either prove a blessing or a curse. “Miriam the sister of Aaron, took a timbrel in her hand; and all the women went out after her, with timbrels, and with dances.” (Ex. iv. 20.) When the ark of the Lord was brought from the house of Obed-edom, “David danced before the Lord with all his might, and Saul’s daughter looked through a window, and saw David leaping and dancing before the Lord.” (2 Saml. vi. 16.) David said, “Let them praise him in the dance.” (Ps. cxli. 3.) More scriptures need not be quoted.
What is the legitimate conclusion?
First, it is most clear that the ancient servants of God glorified him in the dance. They leaped, danced, and praised the Almighty for his goodness. We see nothing improper in still leaping and dancing in praising our kind Father. But there are two kinds of dancing we regard as exceedingly sinful. Years ago we witnessed an exercise called the “Jig,” in which there was…
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often exhibited a wild and crazy dance, in which the agent seemed not conscious of what was passing. Such a dance is not of the Lord, but fleshly in all its bearings. Again, we have witnessed a leadership in what are called “wild parties,” in which God is not glorified, but the operation plainly leads, swinging and twisting their bodies, ready to gratify the flesh. Such dances are from beneath, are certainly sensual and devilish; and by no means become the children of God.
All this shouting, like the modern practice for “shouting,” is of the flesh, and makes no wiser or better, but degrade to a greater or less extent all who engage in them.
Still, if objectionable dances were encouraged and conducted by parents in the family, for exercise, health, and to promote godly movements of the holy, we could but approve of them. Profane dancing, however, is ruinous to young Christians. We should cherish these thoughts in tender affection, and with the sincere desire that our readers may entertain Scriptural views on the subject.
—T. F.
GOOD NEWS FROM A CAMP-MEETING
Queen, Texas, Oct. 9th, 1856.
Bros. Fanning & Lipscomb: It is ever pleasing to the Disciples of Christ to hear of the success of the truth.
We have just closed our Camp-meeting at Rame’s Creek, Carroll Co., Tenn., where we spent six days pleasantly with the Disciples, in company with several laboring brethren. We were so much refreshed and edified by the presence and labors of our faithful Bro. Andrew Craig, who is well known among the faithful brethren of Tennessee and surrounding States as a faithful servant of our Lord in word and doctrine.
The meeting closed with twenty-nine confessions and intentions into Christ, two from the Baptists, making in all their additions to the good cause.
During our meeting our hearts were made to mourn, but not as those who have no hope. On Saturday night our assembly was cheered by the presence of our esteemed sister Mary Larew, in the vigor of youth and health, and on Sunday night following she was called in death. She left this world in the triumphs of the Christian’s faith.
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She confessed the name of Jesus Christ before men, (which confession we heard), on the first Lord’s day in October, 1855, at night, at Ranee’s Creek, and on Monday was buried with him in baptism. Just one year to an hour after her confession she died, and just one year after her burial with the Lord her mortal remains were brought to the churchyard, and, in her request, I preached a discourse to a very large and attentive assembly. I do not remember to have seen a more solemn occasion than this on this occasion. After the service, her body was committed to the earth, to await that period when all that are in their graves shall hear the voice of the Son of God and shall come forth to meet God in judgment. Our sister left an affectionate husband and a large circle of brethren and friends to mourn for a season her absence, but the word of the Lord gives comfort.
“Blessed are the dead who die in the Lord henceforth, yea saith the Spirit, that they may rest from their labors and their works do follow them.”
May the Lord help us all to do his will, that we may have right to the tree of life, and may enter in through the gates into the city, is the sincere prayer of your brother in Christ,
R. D. Trimble
“CLOSE COMMUNION”
We have been requested by a venerable and very highly esteemed brother of Mississippi, to give our readers an essay on “Close Communion,” and whilst we can scarcely imagine a difficulty, we have concluded to submit a few thoughts on the matter.
In the scriptures, we read not of “open” or “close communion,” and really we can see no ground for controversy on the question. It is the bounden duty of all the disciples of Christ—of all who trust the Savior, keep renouncing the world and submitted to him in baptism—to commemorate the Lord’s death, upon every first day of the week. It is scarcely necessary, we presume, to say, it is the privilege of none other, of no one out of the church of Christ, to partake of the bread and wine in the name of Jesus Christ.
The idea of preachers instituting persons “in good standing” in their respective sects, to partake at the supper, is superfluously arrogant, if not ridiculous beyond measure. We have neither the right to shut or close the door. Indeed, the Lord has set before us, “An open…
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door and no man can shut it, and neither can any open it.” Christians, not the world, are commanded to “examine themselves and so partake.” The table is the Lord’s, and all his people, and no others are authorized to break the bread and drink the wine in memory of the Lord’s suffering. If this is close communion, we are disposed to advocate it with all our powers.
T. F.
A VOICE FROM THE SOUTH ON EVANGELIZING, EVANGELISTS AND THEIR SUPPORT
Our venerable and very highly esteemed brother, Gen. W. Clark, of Jackson, Miss., writes in the following strain:
“BRO. FANNING, – I like the Advocate very much. It maintains my views in regard to the worship of the disciples, in the churches, and the preaching of the Evangelists to the world; except the mixing the sum to be paid to him, and the amount to be paid by each. This puts the mind of the Evangelist at ease, as to the sum to be received, and also, that of each member. For he knows what he is to pay. This rule works best in temporal matters.”
Remarks: – This last clause explains the whole subject. Brother Clark thinks just as every other philosopher thinks, and were it not for the Bible, doubtless all would be one on this point. But do not the brethren see, that this system of stipulating with men for so many dollars for so many sermons, is contrary to the examples of the New Testament? Do they not also see, that the plan entirely precludes constant Christian benevolence? This is a grace to be exercised and cultivated continually, but subscriptions at the first of the year, must put the grace out of our reach. Do not the brethren also see that the system makes not the support of the Evangelist depend upon his faithful and successful labor; but upon his good fortune in striking bargains? We are glad to see that the beloved brethren are turning their attention to the matter, and we have reason to believe the whole truth will soon shine forth.
T. F.
The brethren of South Alabama, will meet in co-operation with the disciples at Selma on Friday before the 2nd Lord’s day in January, 1856. It is earnestly hoped the beloved brethren will be careful to meet in consultation as to their ability to carry forward the good work.
T. F.
GOSPEL ADVOCATE
CALL FROM ARKANSAS
Bro. J. B. TENNISON, of Smithville, Ark., by the authority of many of the brethren in that State, makes a pressing appeal to preachers to locate in that region. Bro. S. also informs me that the Baptist brethren close their doors against him, whilst the Methodists open theirs most cheerfully.
Why is this?
We have delivered discourses with reference to the kingdom of heaven for 27 years, and it has been a rare thing for the people called Methodists to refuse to hear. The Baptists have usually been more distant, but of all people, we think the Cumberland Presbyterians have been rather the most timid and unkindly disposed towards the disciples of the Savior.
After many appropriate remarks of brother Tennison in regard to the opposition, he says, “The chief object of this communication is to induce, if possible, some one to come to Crowley’s Ridge, Green Co., Ark. There are some three counties entirely destitute of a minister. The brethren are willing to support a preacher, and let him devote his entire time to the work.
Bro. Fanning, please use your influence to get some of the brethren who are inclined to move to come amongst us.
Your brother in Christ,
J. B. TENNISON.
LAWRENCE, September 12th, 1856
DEARLY BELOVED BRO. FANNING:
The protracted meeting at Ebenezer, which commenced on Saturday before 4th Lord’s day in last month, and at which you and Bro. Carmack labored until Thursday following, I closed next day (Friday) with five more confessions and immersions, in all 15 and reclaimed. Next day (Saturday before 5th Lord’s day,) I commenced a meeting at Cripple Creek, where I preached day and night for 5 days and had 5 immersions; one of these is a daughter of the late and lamented Eld. R. B. Hall. Prospects everywhere brighten for good.
I now lay down my pen, and leave for N. Carolina—hope I may have good news to write you from there. Pray for me, brethren.
As ever your fellow laborer in the Gospel of Christ,
J. K. SPEER.
Bro. J. J. Trott, requests correspondents to address him at Lavergne, Tennessee.
THE GOSPEL ADVOCATE
Marion, Perry Co., Ala., August 28th, 1856
Brethren Fanning & Lipscomb:
Elder James Graham died in Marion, Ala., on the 19th inst. at the house of his son-in-law, W. B. Lawson. The deceased was born and raised in Rowan county, N. Carolina, from whence in the early settlement of Tennessee he moved to Sumner county, where he resided for nearly forty years, within ten miles of Hartsville. He moved from thence to Ky. and from thence here, where at the good old age of eighty-four years he gave up the ghost. He had been afflicted for near forty years with the most violent spasms at stated intervals, and had lain in bed for near eight years before his death, the result of a fall in getting out the church door at the last protracted meeting held by Bro. Fanning at this place. With all those afflictions he was a man of remarkable good health, a fine constitution, and of good spirits. He was the last of his family save one, his mother, having lost some children mostly within a few years, and his wife only last April. He was a man of strong mind, of great probity, and sterling worth, aside from his piety.
In the year A. D. 1840 he and his wife on a visit to their son, Bro. A. Graham of this place, on a confession of their faith were by him immersed into the names of the Father, Son and Holy Ghost, added to the church here, and were ever after ornaments to the cause of Christ. It was truly an interesting scene to see them at the age of 70 years, with frost-covered heads, descending into the waters of baptism and putting on Christ. They and all their children lived the lives of Christians and died the death of the righteous.
Oh! what a reflection that these good old people and all their children shall meet together where nor parting, nor sighing, nor grief shall e’er come!
Yours in Christian bonds,
P. B. LAWSON.
Hamilton, Burnet Co., Texas, September 1st, 1866
Brethren Fanning:
We had a four days meeting at this place commencing 20th August; the preachers were brother Strickland and brother Foster. We had 41 additions to the church, and there are now about 85 members, and the cause is prospering in this country, and God help us to speak the truth.
We are well pleased with the Gospel Advocate; we renew it and give them to some of the other brethren to read. I think I will be able to send you some thirty or forty subscribers for the next number.
Your brother in Christ,
JOHN M. WOOD.
THE GOSPEL ADVOCATE
REPORT FROM BROTHER G. W. CONE
Malvern, Rutherford Co., Tenn., Sept. 28, 1856.
Bros. Fanning and Liscum: I have enclosed a few notes of my travels and labors may not be uninteresting to you and the brethren generally.
From the annual protracted meeting at Rock Springs, I went to Boston, Williamson county, where I joined brothers Lee and Hamilton on the fourth Lord’s day in July. We continued our labors eight days; thirteen persons were gained to the cause of the Lord.
Saturday before the third Lord’s day in August, I commenced a protracted meeting at Rush, Bedford county, and to my great surprise, while preaching on Saturday, brother S. K. Jones came in. He did most of the preaching during the meeting. Brother J. K. Speer came and preached on Monday, but owing to sickness in his family he was compelled to leave. The meeting continued six days; eight persons confessed the Lord and were immersed for the remission of sins.
Friday before the fifth Lord’s day in August, I commenced a meeting at Little Rock, Hickman county. I continued eight days without aid. The result was, nine persons obeyed the gospel, three were reclaimed; the brethren seemed to be much built up in their most holy faith, and more determined to keep the ordinances of the Lord.
The 2nd instant I joined brother Hickman in a meeting at Rocky Springs, Jackson county, Ala. He commenced the meeting on Saturday, or rather brother Witherspoon commenced it on Friday night. We continued our labors until Friday, making eight days, and the result was most glorious. Thirty-one noble souls nobly confessed the Lord and were buried with him in baptism. It was truly a time of rejoicing to witness parents and children and neighbors uniting on the one foundation of apostles and prophets, Jesus Christ the chief cornerstone, and rejoicing together in heavenly places in Christ Jesus. The brethren at the latter place seemed pretty much determined on erecting a suitable house of worship. Indeed the brethren at all of the above places seemed to be more determined to live more spiritually.
Oh that the Lord may help them.
G. W. CONE.
Columbia, Texas, September 26th, 1856.
Bro. Fanning: We have had twenty-one additions to the good cause within the last three weeks—3 at Columbia—19 to the Thiatira Church, North Miss. The preachers present at these meetings were Matthews, Barbee and Dupuy.
Yours in the Gospel Hope,
GEO. PLATTENBURG.
THE GOSPEL ADVOCATE
CHURCH NEWS
Bro. J. C. Matthews reports, for the last evangelizing year and up to 24th July last, he rode 3740 miles, preached 206 discourses, and there were added 21 by immersion, 4 by letter, and 3 from Baptists. Bros. J. M. Doud, A. R. Williams, and J. P. Elder, were with him occasionally.
Fayetteville, Washington Co., Ark., Aug. 29th, 1856
Brothers Fanning and Linscomb – Since my last to you, we have had about 35 accessions in this County, at the various points at which we have labored. The good cause is onward, the people seem more than ever disposed to hear. Our annual meeting, embracing the 3rd Lord’s day in this month, passed off pleasantly with good results; although we had but few accessions, still we have no doubt much good for the cause was done. At this meeting my year’s labor as evangelist closed, but by the choice of the brethren I am again in the field, and the Lord will intend to all I call for the promotion of His cause. You shall hear from me occasionally. As ever your brother in Christ,
J. S. ROBERTSON.
Knob Noster, Mo., September 20th, 1856
Dear Bro. Fanning & Linscomb – The good cause is progressing slowly here; I attended a meeting of the brethren last Lord’s day and saw two humble souls, after making the good confession, buried with the Lord in the emblematic grave to rise walking in newness of life. The Lord will bless the means which He has appointed for the conversion of the world. The Gospel is the power of God unto salvation to every one that believes.
G. F. JONES.
Pleasant Grove, Texas, August, 1856
Bros. Fanning & Linscomb – We have just returned from Bethany Congregation, about 10 miles west of this, where we had a very interesting and feeling meeting; in the close we gave an invitation, and one came forward, which is yet to be immersed. On the 2nd Lord’s day in, we preached with the congregation at Bro. Snider’s, 8 or 9 miles south of this, where we commenced on a confession of their faith; we rejoice to give God the glory.
Yours in the bond of Christian Love,
J. B. WILMOTT.
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RELIGIOUS INTELLIGENCE
Bro. J. Rommers, of Igene, Dallas county, Texas, writes:
“We are much pleased with the Advocate, and will be able to send a long list next year. We meet weekly to keep the ordinances, but we have had no recent additions. Bro. Sweet is doing considerable good in this country. He immersed three last Lord’s day in this county. May the Lord increase our courage in defence of the truth.”
Bro. Allen Kendrick, of West Tennessee, says:
“Brother Gilleland is laboring amongst us with great success. In the last ten days, some 25 or 30 have been added.”
Dr. W. J. Barbee, under date of Sept. 22d, writes:
“We had a delightful meeting at Thyatira, Desoto county, Miss., a few days since. There were 16 additions.”
Bro. Barbee is capable of having such meetings often.
Bro. S. Strickland writes from Georgetown, Texas, Aug. 5th, 1856, that, besides the additions recently reported at Burnet Court House (18) he had, on a late tour, at different points, twenty-two (22) additions; and that Bro. T. Armstrong, of Bell Co., recently held a meeting which resulted in 25 additions; that Bro. Newman had gained 19 recently, and that a letter informs him that Bro. Jorden, of Western Texas, had since his last report, gained 1. Bro. Strickland says:
“We have heat, dust, and politics on the one hand; the world, the flesh and the Devil on the other, and headstrong Sectarianism in front. But thank be to God, we gain some signal victories through the gospel. May not the whole of the opposition be from the devil? Perhaps Politics, Sectarianism, etc., are his means of operation. But though the opposition be numerous and strong, they that be with us are more than they that be against us. Let us yield not an inch of ground—slack not our efforts for a single moment. We shall conquer.”
A NEW WORK ON CHRISTIAN EVIDENCES
By James Challen, of Philadelphia.
The above is the title of a work soon to appear, by our brother Challen, and we trust it will be the means of leading many to examine the Divine Oracles. Really, the evidences are all in the Bible, but men even in modern times, may successfully direct attention to the truths as they were given by inspired witnesses.
Several articles are on hand that will receive attention soon.
THE GOSPEL ADVOCATE
TEXAS DEPARTMENT OF THE GOSPEL ADVOCATE
CHURCH NEWS
Arriving a few days ago, our meeting at this place was renewed, and seven others yielded to the gospel; in all during the meeting 37, and nine more confirmed, and was denied the privilege of being immersed by an earthly master.
Our weekly meetings and prayer meetings are very interesting. The young members come up to the work like good soldiers; and there is amongst them an unusual amount of talent and ability to do good. At Beaver, twelve miles north of this, we held meeting four days last week and this; and ten were added—seven immersions. I know no better church than this at Beaver. It is young, but has, from the beginning, kept the ordinances regularly.
Our “Palestine co-operation” is now in session, and the prospects very fine for much good.
Brother J. Scarbrough reports sixteen additions at the co-operation, including Nacogdoches, San Augustine, and Shelby counties, (2d Lord’s day ult.,) and intends to sustain brother P. T. Southern for the coming year. Also, at a meeting held by him and brother Southern the week following at Buena Vista, Shelby county, there were ten additions, and a congregation formed. Brothers Southern, Scarbrough, T. E. Stirman, and S. Reynolds were at this co-operation. Brother Henderson reports three additions since.
Brother Dr. J. R. McCall, of Austin, Texas, writes September 1, 1856, that brother B. W. Hall was then at Austin, and reported sixty-three additions recently in his vicinity, (near Goliad, I think.) Brother McCall adds, that two joined at San Marcos last meeting; that brother Strickland had thirteen at Caldwell, eight at Georgetown, since last report, and forty-five at Burret Court House; brother Armstrong twenty-five, on Little River may have been reported. Brother McCall mentions thirty more by brothers Armstrong and Goodwin, some 30 miles from Austin.
Many of our evangelists do not write, but so far as we are informed, the cause is onward wherever it is faithfully presented. The greatest difficulty is want of support for evangelists, and as we should, to present a true picture, give something of both sides, it may not be amiss to state, that the brethren fail to pay what they promise their evangelists—sometimes entirely, and generally at the appointed time. This want of punctuality and of conscience greatly discourages the…
THE GOSPEL ADVOCATE
351
Evangelists and laborers in the cause. Those who thrive in will, of course, have to account to their Master. The evangelists should be careful lest the unfaithfulness of others hinder them from doing what they might.
Many interesting items are on hand for the Gospel Advocate, but my great engagements, preaching, settling business matters, and preparing to move, do not allow me time to write much.
Most affectionately,
C. KENDRICK
Sept. 12, 1856.
P.S. I have opened this letter to say, that eleven more have been added here—five last night, and the finest prospect, fifty in all here, and ten at Beaver, 12 miles north.
C. K.
Bro. Advocate:
I have been so much employed recently, preaching and laboring to settle my business here, that I have found it impossible to write as I desired. Several subjects are very urgent for attention, and in a short time I hope to send you as much matter as the reader will desire.
Opposition here is greatly yielding. Upwards of sixty have been added in this county recently—over 50 here. What a field for labor! There is scarcely a neighborhood near this where a good congregation might not be built up! And then the disciples need so much attention! The Lord sustain his cause in his own way!
C. K.
Bro. S. W. Leonard, July 24th, 1856, Central City, Ill., says:
“Since I came out here I have witnessed several additions to the Christian church, and there is a growing interest for Christianity wherever I travel.”
For twelve nights we have had meetings here, (Palestine, Aug. 20, 1856,) including two Lord’s days; and thirty-five have been added to the congregation. Others have evidently been almost persuaded, and next Lord’s day, we hope to be further encouraged. The interest continued—perhaps I should say increased, to the last, (there were 2 confessions the last night,) but I was wearied, and being at home, concluded to rest a few days.
C. K.
THE GOSPEL ADVOCATE
CENTERVILLE, KY., Sept. 2, 1856
Dear Brother Kendrick:
I have been at some excellent meetings since I have been in Kentucky this last time. I have been out from my father’s sixteen days, and have seen about twenty confessions of the Lord Jesus. I was with brother Wm. Jarret at Fork Lick, in Grant County, Ky. He has immersed seventy-one within the last two months, if I mistake not. I now reside in Chillicothe, Mo.
Yours in Christ,
JOHN A. SIDENER.
CENTRAL CITY, KY., Sept. 6, 1856
Dear Brother Kendrick:
I have just returned from the State meeting, held at Mechanicsburg in this State. There were a large number in attendance; several excellent addresses delivered; and the missionary operations of the brotherhood arranged, as I think, on a successful plan.
Brother Wm. M. Brown has very recently held a protracted meeting at Taylorsville, with great success. Brothers Heaf and Williams recently added twenty-one to the church in Vandalia, and prospects everywhere are cheering.
S. W. LEONARD.
OUTWARD ORDINANCES
Bro. J. C. Warren, of Lincoln Co., Ky., writes, July 2d, 1856, this:
“I hear some of the brethren speaking of the ordinances of the gospel as outward ordinances. Outward seems to imply inward. Can you tell me about the inward ordinances? I am at a loss to find them. Perhaps you have more light in Texas.”
No, we have no more light here, touching inward ordinances. “Each ordinance has something peculiar to itself,” and no one can take the place of another, under ordinary circumstances. Hence those who neglect the weekly meetings, family prayer, or any other ordinance or command, suffer a dear loss just as much as the neglected ordinance on the sacred channels of the waters of life. They are never dry, nor do these waters flow elsewhere.
As well might we expect to live without the grace of God, the spirit and the laws of God, as to expect to live religiously without God’s holy ordinances, under ordinary circumstances, at least. Those who speak of them as outward, with the idea of their being mere outward ordinances, degrade the Christian character in thus degrading the appointments of God.
C. K.