THE GOSPEL ADVOCATE
T. FANNING AND W. LIPSCOMB, Editors.
VOL. IV.
NASHVILLE, NOVEMBER, 1858.
NO. II.
CHURCH OFFICERS.—No. 2.
In our first essay upon the subject of church officers, we made a few points to which we think proper to very respectfully call the attention of our readers before proceeding in the discussion:
- The word office in the New Testament is expressive of the work of the respective members.
- Contrary to the customs under Moses, and all other institutions of God or men, all the members of Christ’s church may in strictness be regarded as officers. The Lord has assigned each a particular place in his body. Hence the practice of electing and ordaining a few to office, and styling them the officers of the congregation, is without authority in the divine oracles. With this view, ninety-nine hundredths of the Christians feel that they have nothing to do, and look anxiously for some one called an officer to perform their worship for them. We regard it in place to intimate that in our judgment, this is the main cause of the ignorance and fearful want of energy in the body of the Lord.
It may, however, be necessary to examine well the grounds of our conclusion, before confidently teaching it to others. The Apostle says, (Ro. ch. 12 v. 4,) “For as we have many members in one body, and all members have not the same office, so we being many, are one body in Christ, and every one members one of another.” The plain teaching of the passage is, that our animal bodies are composed of many members, each possessing its own peculiar office-work to…
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The body of Christ is likewise composed of different members, all laboring in their appropriate offices. This point is quite plainly presented in I. Cor., ch. 12, vs. 12-14, Paul says, “For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ.” Now hath he set the members in the body as it hath pleased him. The eye cannot say unto the hand, I have no need of thee; nor again, the head to the feet, I have no need of you.
There should be no schism in the body, but that the members should have the same care one for another. The doctrine seems to be that God has “tempered” our natural bodies together with all the members performing their respective functions; and the church in like manner is fitted together, and all the members are necessary, and should have the same care one for another.
It is proper to say that the members of one body have their own particular offices, and the moment one ceases to act in their part, the body is dead, and its functions are impaired. Likewise in the church, each member is to fulfill the part for which he is specially fitted, and the least of competency is to labor.
When all the members strive to the utmost of their ability, it is easy to see who can sing, exhort, teach, oversee, wait upon the needy, etc.
Again, it must be kept in mind that all Christians are brethren, and therefore are appointed to rule in their own proper spheres; all are priests, and have the right to offer acceptable sacrifices to God. But this was not the state of affairs with the Jews. The Levites alone were permitted to attend to the service, and the rest were to pay their tithes, listen, keep silence and be satisfied; but we, the Lord’s people, all are to offer their own spiritual sacrifices, pleasing unto the Father.
It is a remarkable fact that the Jewish hierarchy, and all her arrangements in their service, are modeled after the Jewish synagogue; and it is still more remarkable that we who profess to adopt the New Testament order are constantly adopting to be as orthodox as Jewish and anti-Christian.
Each has its office, but all have not the same office, and the trouble is to ascertain the place for each to labor.
In further illustration of the subject, it might be well to notice the course of the primitive churches. The gospel was preached first by the Apostles. The people who believed forthwith submitted to the Saviour, and the very day in which they gave themselves to the Lord, they also gave themselves to each other in the fear of God. Christ is the true vine, and the disciples are the spiritual branches. They that were made by the preaching of Peter on Pentecost.
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“steadfastly in the Apostle’s doctrine, in prayer, fellowship, and breaking of bread.” This was the course in the new life, the reader will please notice. They began to keep the ordinances on the day of their conversion, and the Apostles and others could not perform their worship for them. We have frequently been asked the question, “If new converts, without a preacher, elder, bishop, or shepherd, can keep the Lord’s house in order?” We answer, no. But there never were converts made without a teacher. The evangelists who planted the first churches conducted the worship till the disciples gave evidence of ability to keep the commandments.
Very soon after the conversion of the early disciples, some gave evidence of ability in one kind of labor, while others induced competency in another direction, and thus all were employed—none in the others’ way—but all were mutual helpers in the service. In the absence of what are denominated ordained officers to take care of the flock, Paul exhorted the brethren at Corinth to regard “The house of Stephanas, that it is the first fruits of Achaia, and that they have addicted themselves to the ministry of the saints.” Says he, “That you submit yourselves unto such, and to all that help with us and labor.” (I. Cor., ch. 16, v. 16-17.) It will be observed that submission was demanded, not on the ground as is generally supposed of official dignity, but simply on the ground of worth evinced by helping—laboring in the good cause. Much light may be thrown upon the subject by carefully examining the word.
ORDINATON
The general idea is that anciently it conferred office, authority, dignity, the right to do what previously the disciples were not permitted to perform. Many suppose that ordination confers the spirit of God, or at least, spiritual power. Hence in the Hamish and English rituals, and in the Methodist discipline, the ordainers in laying on their hands, are requested to say, “Receive the Holy Ghost for the office and work of a Bishop now given thee by the imposition of our hands.” The same idea seems to generally prevail, and there is as much authority for even this extreme as for the idea of conferring by ordination the right to preach, overlook, serve, or perform other Christian labor. The idea of inducting men into something called office to ascertain if they are competent to perform certain work, is not found in the Scriptures. The word ordain is generally used in the New Testament to express the idea of denoting or assigning one to labor, for the performance of which he has given practical evidence of the requisite ability.
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There are several words in the Greek Testament translated ordain, as Paicoo, Titheemi, Tassool, Cheirotoneoo, and the like; perhaps in every instance is to designate, separate or consecrate. The main question though regarding ordination is to ascertain if it creates an officer, or gives one authority to attend to any service whatever in the church.
The only light on the subject is in the examples of the New Testament. The first occurrence of the word is in the ordination of the twelve Apostles. They had been with the Saviour a considerable time, witnessing his wondrous works. Mark says (ch. 3, v. 14), “And he ordained twelve that they should be with him, and that he might send them forth to preach.” It seems that this ordination did not constitute the twelve preachers, but had reference to their time alone. They were “Ordained that they should be with him;” but the sending them forth to preach was quite another matter. Neither did the ordination of the seven deacons at Jerusalem give them qualifications or authority, but rather consecrated them as to their time, and directed their labor. (Acts, ch. 6, v. 2-6.) The ordination of Paul and Barnabas at Antioch did not constitute them preachers. Paul had been a minister of the Gospel about eleven years, had preached boldly in the synagogues at Damascus, in Jerusalem, Caesarea and Tarsus; and he and Barnabas spent a whole year in preaching in Antioch before their ordination. (Acts, ch. 9, v. 20-30, and 11, 25-26.)
If the ordination did not install them into a pastor’s or evangelist’s office, what was its purpose? We answer, it gave a different direction to their labor. Their time was to be given to the Gentiles, and hence they were the apostles to the nations and magnified their office. These messengers of the church crossed the Mediterranean to lesser Asia, preached at Antioch in Pisidia, and various other places, and at the end of two years after planting the congregations, “They (cheirotoneesant) ordained them elders in every church.” Or by extending their hands, designated—separated—seniors, elders, older men—experienced and wise men—that they should give themselves to the care of the flock.
This subject is made still plainer in the instruction of Paul to Timothy and Titus. Timothy was left at Ephesus to see that the church was not torn asunder by false teachers, and to set in order the things wanting that she might withstand the evils that awaited her. For the labor of overseeing and serving, men were to be trained and proved by practice before consecration. (Tim., ch. 3.) Paul exhorted his son, “Lay hands suddenly on no man.” (I. Tim., ch. 5, v. 22.)
Now the question is, if these men labored in order to give evidence—
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of ability before ordination, the extending of the hands of the evangelist qualified them not for the work of bishops or deacons, nor authorized them to attend to it. This they did before their ordination. What then is the meaning of it? We answer, the ordination was evidence to all the church and the world that the Holy Ghost designated them for their labor as the divinely authorized and only true bishops and deacons, and devoted them as to their entire time, to their respective departments of labor in the house of God. Hence the idea of ordaining men to give an occasional sermon, read a chapter on Lord’s day, and break bread, is a very gross perversion of the objects of ordination. These things the members are to do as Christians, and not from any official authority conferred by others.
When men are ordained, they are devoted, as to their time and energy, to the work. It was not the purpose of our Lord that his evangelists, bishops, and deacons, should give their time to any worldly calling, as farming, mechanical labor, merchandising, the law, teaching school, or even in acting the clergyman. Titus was left in Crete that he should set in order the things wanting and ordain elders in every city. (Titus, ch. 1, v. 5.) He was to see that these seniors, before he dare consecrate them, were “blameless, not self-willed, not soon angry, not given to wine, not quarrelsome, not given to filthy lucre; but lovers of hospitality, lovers of good men, sober, just, holy, temperate, holding fast the faithful word, that they might be able by sound doctrine to exhort and convince gainsayers; and moreover, each was to be the husband of one wife, having faithful children, not accused of riot, or unruly.” (Titus, ch. 1, v. 6-10.) Such, and such only, were to be consecrated.
We repeat that if all these qualifications were required before ordination, the teaching, the exhorting, the sobriety, the government of children, the care of the needy members, were matters which employed them as Christians, and the consecration was intended to devote them—their physical, intellectual and moral powers, and their entire lives, to the work of the Lord.
So much we have thought proper to say on this matter, with the hope of removing erroneous views touching the purposes of ordination, and if we are not mistaken, we have made some very important points.
- The members of the church, simply as members, are fully authorized to sing, pray, teach, exhort, break the loaf, overlook each other, supply the wants of the needy, and indeed, do all the services of the house of God.
- The performance of the service afforded the highest proof that the members were qualified for the labor.
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- The ordination did not create officers, or install men into positions to do service, which they were not in the habit of performing.
- The consecration was intended to devote men to the special labor for which the spirit called them.
In our next we hope to be prepared to give the teaching of the good spirit regarding such officers as Apostles, Evangelists, Bishops, and Deacons, and we very respectfully ask our brethren to give us a candid hearing. If we are correct in our conclusions, we may be saved from much unsatisfactory controversy in future.
— T. F.
THE MISSIONARY MEETING AT CINCINNATI
We had hoped to meet with the brethren in Cincinnati, October the 19th, but those who had the power to open the way for us to attend, refused, and therefore we were deprived of the privilege of being present. Nevertheless, from reports, it was one of the most interesting meetings ever held by the brethren.
Regarding the proceedings, we see but little in the papers, but the greatest importance should be given to the meeting from the assemblage of five of the oldest, most faithful, devoted, talented, and efficient men of this reformation. We refer to A. Campbell, Walter Scott, J. Smith, Father Longley, and J. Rogers. Any one might feel honored to travel five hundred miles to see so many great and earnest men together. Many others of note, as E. Goodwin, J. Challen, James Renshall, etc., were present.
Although we find no authority in the Bible for such an institution as a missionary society, we could but feel happy in the society of the men who attended; and should the brethren ever conclude to hold meetings for consulting as to the best means of sending the Gospel to foreign nations, and the most successful plan of sending it out through all our home borders, we could but notice to intend. To our mind it would be more simple, reverential, and effective to conduct all our missionary operations by the church, than through other organizations. The brethren must not consider us an enemy to scriptural enterprises.
— T. F.
“THOU SHALT NOT MUZZLE THE OX WHEN HE TREADETH OUT THE CORN.” (Deut. 25, 4)
Quite in advance of what we have to say in our essays on church officers, the frequent mistakes made in reference to our teaching constrain us to offer a few thoughts touching the food of the ox that treadeth out the corn.
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Within a year past, we have received divers letters to the effect that we oppose the paying of preachers, and that we really desire to see all preachers starved out of the gospel field. For some time we supposed that writers and speakers on the subject were merely attempting to throw difficulties in our way, but discriminating brethren very recently have assured us that we are not understood. We are either misunderstood, or divers persons are disposed to do us injustice, and without stopping to settle this question, we desire to repeat our total position.
Ministers of the Gospel should be sent out by the respective churches, and those who send them, those for whom they labor, and others in condition to aid in the labor, are to sustain them, or furnish them with the things of earth, in proportion to their service, their actual wants and the wants of their families.
In the second place, preachers should make known to the brethren their wants, and the seniors of the congregations are suitable persons for determining what should be done. This support is to be rendered to such only as really labor for the Lord. Our caption reads, “Thou shalt not muzzle the ox when he treadeth out the corn,” and consequently, we favor not the system of hiring a man at a given price before we know whether or not he is competent for the labor. Moreover, we regard one as corrupt who could be induced to take the hand earnings of brethren without efficient service. We have never known an instance of things working well on what we call “the hireling system.” Both the preacher and the people generally complain of false promises, and part with bad feelings.
On the Gospel plan of feeding the ox that treadeth out the wheat, there can be no misunderstanding. The brethren when correctly taught how and when to do, we believe will be most scrupulous to perform. The present system, however, of so many rambling over the country with pressing money projects, is well calculated to make the brethren stingy, and even to doubt as to what is their duty. These grand machines, whose wheels are greased alone by gold and silver, were not known amongst the Apostles. Though all we have is and should be considered the Lord’s, but much wisdom is required in the disposal of our earthly estates to the glory of God.
T. F.
SECRET SOCIETIES, No. 2
We had not intended to call attention again to the subject of Secret Societies at so early a date, but the character of several communities…
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tions from the brethren suggests the necessity of at least intimating, if possible, in plainer terms our views of the matter.
We tell our brethren, and all whom it may concern, that we have introduced the subject, not with a view of entering into an elaborate argument relative to the advantages or disadvantages of institutions founded in the wisdom of men.
We admit, we suppose all that will be asked, viz: that most if not all secret societies have much to recommend them, and yet we respectfully suggest, that so far as Christians are concerned, we think that we have seen much that is objectionable in them.
Our brethren who have addressed us on this subject, must permit us to say that the points they make seem not applicable. They tell us that Dr. Campbell broached the subject many years ago, did injury in so doing, and was forced to hold his peace. Again they tell us that we are speaking of the advantages of these associations; and thirdly we are pointed to the transcendent influence of Methodist preachers, particularly through Odd Fellows’ associations, Free Masons’ lodges, Temperance societies, etc., and we are exhorted to follow their example.
We cheerfully commend all that is good in them.
We state in reply, that even admitting Dr. Campbell was silenced in reference to these societies, it is not positive proof that both members and others should not look carefully into the workings of all human and divine establishments. Moreover, we admit not our ignorance regarding them, and we are not satisfied that Methodist or other partisan preachers exert any better influence than the humble teachers of Christianity.
The only point we wish to make is, that the Church of Christ covers all the moral ground of all the institutions of the world. We conscientiously believe also, that when we protect the fatherless and the widow, and inculcate temperance in all things by the authority of the church, we glorify God; but through other institutions we only glorify men.
We consider our brethren who plead for human orders sincere men, and we are willing to reason with them in kindness, and we ask them to reward us at least equal honesty of purpose. We should not become offended with each other.
The Christian religion was communicated to our race at a time when the world was filled with human explanations, and it was the obvious design of its author, through the transcendent glories of his kingdom, to “break in pieces and consume” them all, and live on after their extermination. In exact ratio of the success of the Gospel, we most…
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devoutly believe all other institutions claiming the attention of the world, will disappear.
Beloved brethren, if we are mistaken we pray you to forgive us. Show us the better way, and it will be the pleasure of our heart to walk in it. “Straight is the way that leadeth to life,” and in it we are all equally interested.
T. F.
“THEY WENT OUT FROM US BECAUSE THEY WERE NOT OF US.”
Dear Bro.: Though not a constant reader of your paper, and for the last twelve months or more, having seen it occasionally, as I have met with it among the brethren where I have been, I am greatly pleased with the firm, independent, consistent, and at the same time, mild and conciliatory course you have generally pursued as far as I have seen and heard from you. It is one worthy of you and of the great cause in which you are engaged, and should commend the Advocate to the patronage of the brethren.
You are right in giving no quarter to error, wherever you find or meet with it. By “nipping it in the bud” as soon as you discover it, you prevent it from expanding into those formidable dimensions into which it might soon swell, when it would be far more difficult to eradicate and root out.
When originating and prevailing among the sects there is not so much danger from it to us. It is when it arises among the brethren, and is advocated by men of ability and influence—men of ingenuity and great powers of address and persuasion—that it becomes of such dangerous character. We have a good criterion to judge by here as to what is of dangerous character. It is not only the inconsistency of anything with the word of God; but whatever is calculated to exert a neutralizing influence in reference to the gospel—to mar its purity in any way, or to destroy its force and power over the mind, calls for our opposition to it in putting it down, and in its destruction.
“Every plant,” says the Savior, “which my Heavenly Father hath not planted, shall be rooted up.” This is not only a truth as regards the certain eradication of error by Divine influence, but it has the force of an injunction or command upon us, to root out everything not having the sanction of God’s word, or which we find to be in opposition to, or inconsistent with it.
But to the application of the language of my “text” contained in the caption of this article. Occasionally a prominent brother seizes upon some speculation—
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Something of the character of which we have been speaking—and commences advocating it, either with the tongue or pen, or both, as the case may be. And it is fortunate for the brotherhood and the world if he cannot use the pen well, or if he has no periodical at his command, or cannot obtain access to the columns of one; for then the error cannot do one tenth of the mischief it might otherwise do; for when published and advocated in the columns of a periodical, it is “placed on file,” if I may be allowed the expression, where it can be read again and again, and goes abroad on the wings of the press to spread and extend its mischief over the country.
There is not much danger to ourselves or others, in holding speculations of any kind when we do not go beyond this, and keep them to ourselves. I have speculations myself on the Bible, or on matters connected with religion—religious speculations I might perhaps term them, or perhaps, more properly, opinions on many subjects connected with the Bible—and some of them of a startling character to the brethren, were I to divulge them; but as the preaching or publication of them would not be the Christian religion or any part of it, and as it would do no good, and might do a great deal of harm, I keep them to myself, as far as that is concerned.
I might, by preaching and publishing them, get to myself a great name; or rather become notorious as some others have done; but it is a notoriety that I do not seek or want, for it is of no changeable character. “Preach the Word,” was the solemn injunction or command of Paul to Timothy; “be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.” And what is his reason for giving him the injunction? We have it in what immediately follows: “For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.”
That time has come long since, and is now; for no prophecy has ever been more literally and exactly fulfilled. We see it in the very things of which we have been speaking, as well as among the different sects, where it holds as to every departure made by them from the truth.
The language of Moses to the Israelites in reference to the revelations of God, is worthy of our attention now, as it was that of the Jews to whom it was addressed: “Secret things belong unto the Lord, but the things that are revealed belong unto us and our children, to do them.” This is of universal application—for all time to come—and applies now, under the Christian dispensation, “to us and our children,” as much as it did to the Jews and theirs.
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ever a man gets outside of the revelations of God—outside of the Bible which contains all of these of which we know any thing—he plunges into a boundless sea of speculation, where he is like the ship without chart or rudder, liable to be tossed about “by every wind of doctrine,” “like a wave of the sea driven with the wind and tossed.”
“What do you suppose the seven thunders heard by John uttered?” asked an individual one of an intelligent sister. The reply was appropriate: “How should I know,” said she, “as the Bible does not tell us.” The desire to be “wise above what is written,” and to acquire a name and reputation by making and divulging discoveries in religion of what nobody else has ever seen, are the two great sources of speculation and error in religion.
And it is something notable, that whenever a man imbibes an error in religion, it immediately takes possession of his mind like a demon that can’t be expelled; and becomes a hobby that he is riding on all occasions—the absorbing thought of his mind, which, “Like Aaron’s serpent swallows up the rest.”
And the next thing is, that the brethren either have to withdraw from him, or he takes the advantage of being cut off from them, and leaves them himself.
When the history of such men—their past life—is examined into closely, it will generally be found that there has always been something wrong about them—that they never were really “of us”—”rooted and grounded in the faith,” as they should have been. Hence the language of the Apostle, in reference to them, is generally true for the elect: “They went out from us, but they were not of us,” and equally true is what he immediately adds: “For if they had been of us, they no doubt would have continued with us.” The teachings of the apostles is the criterion which this same writer, John, lays down for us in judging of these matters.
After cautioning those for whom he wrote, to “believe not every spirit, but try the spirits whether they are of God,” and giving the reason, “because many false prophets [leaders] are gone out into the world,” he lays down this infallible criterion or rule by which to try these spirits: “We [apostles] are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the spirit of truth and the spirit of error!”
J. R. H.
Spring Hill, Maury Co., Tenn., Sept. 30th, 1858.
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FASHIONABLE PREACHERS
Staying all night, recently, at a house of entertainment, on a public road in Tennessee, I picked up a volume entitled “Southern Tales and Sketches,” by W. W. Thomas, author of the “Clinton Bradshaw,” etc., containing, among other things, a sketch of the celebrated Methodist preacher, the “Rev. Henry B. Bascom,” made a bust of the M. E. Church, South, before his death, some few years ago. The character of a fashionable preacher is well depicted as follows:
“My lady friend, though a rigid Episcopalian, was a great admirer of Mr. Bascom. She thought he would look so well in the gown and that he would read the service so eloquently. She said she felt like presenting him a gown anyhow. Mr. Wesley and Mr. Whitefield always preached in a gown, and she could not see why he did not. She was warm in her eulogies of his personal independence, and dwelt particularly on the fashion of his toilet, and how becomingly his apparel fit his manly form. She thought him the handsomest man she had ever seen, and wondered why he smoked so many cigars—and, above all, how he could chew so much tobacco. [He did it to be fashionable.] She said that unlike every other popular preacher she had ever seen, he seemed to be indifferent to the admiration of her sex, and that he certainly had no address in behalf of society.”
Such is a sketch of a popular, fashionable preacher, “drawn to the life,” by a (no doubt) fashionable Episcopalian lady. Compare it with the sketches we have in the New Testament of the preachers of primitive Christianity, and how great will be the contrast!
How would it sound for sister Priscilla, or sister Priscilla, to give such an account of Paul, the sail-maker, or brother Peter, the fisherman! Let us, for a moment, suppose this Episcopalian lady to be speaking of Paul, in a similar manner, as follows:
“She thought Paul would look so well in the gown, and that he would read the service so eloquently.
Query—where was the service then?
She said that she felt like presenting Paul a gown anyhow. Peter and John always preached in a gown, and she could not see why Paul did not too. She was warm in her eulogies of Paul’s personal independence, and dwelt particularly upon the fashion of his toilet, and how becomingly his apparel fit his manly form. She thought him the handsomest man she had ever seen, and wondered why he smoked so many cigars—and, above all, why he could chew so much tobacco!”
How would it have looked for one of these sisters of the times of the apostles, to have been dressed in all the fashion of the day, as was this…
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Episcopalian lady; and to have heard her thus speaking of Paul, or Peter, or John? How would old brother Paul, the plain old sailor, have looked in one of these gowns, and dressed up, like a Bascom, or a Maffit, or many other fashionable Episcopalian, Methodist, or Presbyterian preachers, alike, in all the fashion of the toilet, with his clothing cut in the latest style, and fitting him so elegantly?
We are constrained to say what a contrast between primitive apostolic Christianity, and modern fashionable Christianity would have been here presented—merely as regards the matter of wearing apparel, as to dress and fashion. I suppose Paul, or Peter, or John, or any of the other apostles and primitive Christian preachers could happen among the people now, particularly in our cities or fashionable communities, dressed as they were then—as to plainness and simplicity—and pursuing the avocations in which they were then engaged, or similar ones—without it being known who they were—with what reception would they meet? They would be ridiculed, and hooted, and hissed, and be called ignorant, uncivilized, old “Campbellites,” by these fashionable Episcopalian, Presbyterian, and other “religious” ladies and gentlemen of the day.
I have not written this in order to inveigh against fashion, for I am not opposed to a conformity to it, as far as neatness, convenience, and true religion may permit, but I am opposed to the extremes to which it is carried, and the needless expense it involves, to that devotion to it, which makes an idol of the mind as much as the sin of covetousness which Paul says “is idolatry.” There is as much difference here, between this conformity and the extreme and devotion to fashion, as in the contrast we have presented.
And just as great a contrast would the preaching of the apostles and these primitive Christian preachers present to the fashionable Episcopalian, Presbyterian and aping Methodist preaching, and the Christian system to their systems of religion. Alas! what a different thing is the primitive, old-fashioned gospel, preached by Peter and Paul, to these modern, fashionable self-styled “orthodox” gospels of the day!
J. H. R.
Spring Hill, Maury County, Tenn., Sept. 24th, 1858.
ANCIENT AND MODERN MYSTICISM
Bro. Fanning:—Mohheim, who is perhaps about as impartial an ecclesiastical historian as any who has written, gives the following account of ancient mysticism, in reference to the writings of the Old…
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Testament, as prevailing among the Pharisees, and no doubt, other sects of that time:
“For the Pharisees held to a double sense of the Scriptures, one the obvious and literal, the other recondite and figurative.” – First century, Book I, part 1, chap. ii.
But little differing from this kind of the same character, is the account he gives of modern mysticism, as it prevailed and is prevailing, in reference to the writings of the New Testament and the whole Bible.
“They [the expositor.s] all believed the language of the Scripture to contain two meanings, the one obvious and corresponding with the direct import of the words, the other recondite and concealed under the words, like a nut by the shell; and the former they neglected, as being of little value, and bestowed their chief attention on the latter; that is, they were more intent on throwing obscurity over the sacred writings by the fictions of their own imaginations, than in searching out their true meaning.” – Book I, second century, part second, chap. iii.
We see here in what ancient and modern mysticism consisted, and the great correspondence between them. In fact, there was really no difference as to the two. Both were essentially the same. Both agreed—not in discarding the plain and obvious meaning of the word of God, but in giving it a hidden, concealed, and figurative meaning beyond the reach of the common people, and which the ignorant and unlearned could never arrive at of themselves, but only by the aid of a specially “called and sent” class of men, who had arrogated that character to themselves, and claimed to be the exclusive interpreters of the language of the Bible.
This idea, which, in modern times, had its origin in the theological school at Alexandria, in Egypt, but which, as we have seen, was no doubt borrowed from the Pharisees, has done more mischief, says Alexander Campbell, of Bethany, Va., in his preface to the New Version of the Living Oracles, published by him, than almost anything else in religion! It has obscured the sacred writings, and perverted their true meaning, and covered them with a mass of error; and thrown a thick veil over the minds of men—over the eyes of their understanding—that it will take ages to tear away! We see its influence in our own days, and everywhere around us, and have it constantly to combat and contend with wherever we go. It is a favorite idea of the old Baptists, who term it, “spiritualizing the Scriptures,” and who build most of their doctrines upon it. In fact, we meet with…
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It every where, and among all the sects. How often is it said to us: “You believe the Bible means what it says, and says what it means, don’t you?” In opposition to the idea, we always reply that we do, figurative language excepted; for no fool would believe that when our Savior said, “I am the vine,” he meant he was really a grape-vine! In fact, we too often see the influence of this idea that the language of the Scriptures has a hidden, mystical, spiritual meaning among our own brethren. And what is the difference between this idea and that of a secret, mystical, abstruse operation of the Spirit of God, with or without the words?
It is the prevalence of this idea that has caused the clergy to obtain such a hold upon the human mind; and which enables them to keep the people blinded in darkness, as to the real meaning of God’s Word. By claiming to be “sent of God as was Aaron,” by some special, abstract, mysterious operation of the Holy Spirit, which neither they themselves nor any one else know anything about, they arrogate to themselves the role of privileged expounders of the Bible, and interpreters of its mysteries, when, really, there is no mystery; and thus are enabled to keep the hold they have acquired upon the minds of the people!
And now, as at the period to which Mosheim refers, “they have more interest in throwing obscurity over the sacred writings by the fictions of their own imagination, than in searching out their true meaning.” And of all despots on earth, that of spiritual despotism, which is the character of the influence and dominion of the clergy, is the worst. It breaks the human spirit to a creed, dissimilar to the Bible, and not found in or maintained by it; places the mind in leading strings and binds it down with them; fetters its faculties and powers, and checks and destroys all spiritual growth and expansion; and places a yoke upon it, more galling than the Jewish or any other!
And while this principle of interpretation, of which we have been speaking, gives to the clergy an unbounded liberty in the interpretation of the Bible—giving to its language whatever meaning they please, in bringing out and developing this hidden, figurative meaning—it restricts the people to whatever interpretation they please to put upon it. Truly, as the prophet said of the Jewish teachers who perverted the Old Testament writings, “the leaders of this people cause them to err.”
J. R. H.
Spring Hill, Maury Co., Tenn., Sept. 28th, 1858.
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THE GIFTS OF THE SPIRIT
When the Apostle on the day of Pentecost said to his hearers, “repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost” (Acts ii. 38), did he mean to say they should receive the Holy Ghost as a gift, or did he allude to the extraordinary gift of the Spirit peculiar to the apostolic days? While I most heartily believe that the Pentecostian converts did receive the Spirit of adoption as all Christians do, I believe there is something more than this implied by the language of the Apostle on that occasion. It is certain, as we will see directly, that there were extraordinary gifts of the Spirit conferred upon those who believed and obeyed the gospel in the days of the apostles, and it seems to me the language used would justify the conclusion that Peter alluded to such gifts. If I were to say the gift of my friend, I would not be understood to mean that my friend was the gift, but that I had received something from him as a gift. Then when Peter said “ye shall receive the gift of the Holy Ghost,” he did not only mean that they should receive the Holy Ghost, but they should receive something emanating from it as a gift.
But says one, “the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” (Rom. v. 5.) Again, “Simon saw that through laying on of the Apostles’ hands the Holy Ghost was given.” (Acts viii, 18.) Truly these quotations do show that the Holy Ghost was received as a gift. But by whom was it given? Whoever it was given by, it was the gift of. Was the Holy Ghost given by the Holy Ghost? This would have been anomalous indeed. Peter said it was “the gift of God.” (Acts viii. 20.) Jesus said, “I will pray the Father and he shall give you another Comforter.” (John xiv. 16.) This Comforter which he said God would give, he informs us was the Holy Ghost (John xiv, 26). Then all it was given by God, it was the gift of God.
Then we hope when our brethren quote the language of Peter as applicable to sinners, they will say “repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins” without adding “ye shall receive the gift of the Holy Ghost.”
But our present purpose is more particularly to show that there were extraordinary manifestations of the Spirit in the apostolic days, what they were, how they were conferred, that they were to cease, how and when they ceased, and consequently need not now be expected. Jesus said, “Go ye into all the world and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he…
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that believeth not shall be damned. And these signs shall follow them that believe: In my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover.” (Mark xvi. 15-18.)
We frequently hear persons asking why these signs do not follow them that believe? Jesus said they should follow. Persons profess to believe and still we do not see them. What is the reason? To all such enquiries we answer, until persons learn to discriminate between things ordinary and extraordinary; to “rightly divide the word of truth” it will ever to them be a riddle.
Nor do we think strange that persons should fail to understand the subject of the Spirit’s influence, and therefore teach that it is enveloped in mystery; entirely incomprehensible by finite minds, who mix up the baptism, gifts, reception and operation of the Holy Spirit.
As Samaria, “the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits crying with many voices, came out of many that were possessed with them; and many taken with palsies and that were lame were healed.” (Acts viii. 6-7.) Here we find that the things which Jesus said should follow, actually did follow.
We next propose to show that those things were among the gifts of the Spirit. “Now there are diversities of gifts but the same Spirit.” What were the gifts? “To one is given by the spirit the word of wisdom; to another the word of knowledge by the same spirit; to another faith by the same spirit; to another the gifts of healing by the same spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues.” (1 Cor. xii. 4-10.)
Thus we see that these gifts of the spirit were the same things which Jesus said in the commission should follow them that believed, and which we find at Samaria and other places did follow.
How then was the Spirit imparted by which these gifts were conferred? “Then laid they their hands on them, and they received the Holy Ghost.” And when Simon saw that through laying on of the apostles’ hands the Holy Ghost was given he offered them money, saying give me this power that on whomsoever I lay hands he may receive the Holy Ghost.” (Acts viii. 17-19.) Then it was through the laying on of the Apostle’s hands that God gave the Holy Ghost to believers, by which these extraordinary gifts of the spirit were conferred. And it expressly said that Simon had neither part nor lot in this matter.
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(Acts viii. 21.) And we suppose he had as much part and lot in it as had any one else, save the Apostles. Then we can plainly see when we how these gifts ceased. As none but the Apostles, instruments in the hands of God, had the power to impart this privilege to those who believed and obeyed the gospel, when they died the power to work miracles would cease to be conferred, and when all died who had received the power at the hands of the Apostles, there would of course, cease to be performed. That none but the Apostles had power to impart the Holy Ghost by which these gifts were conferred, is plain, from the fact that “when the Apostles which were at Jerusalem, heard that Samaria had received the word, they sent unto them Peter and John, who, when they were come down, prayed for them that they might receive the Holy Ghost.” (Acts viii. 14-15.) Philip, it seems, had the power to exercise the gifts, but not being an apostle could not transfer them to anyone else, hence the necessity of sending Peter and John to them for that purpose, the apostles alone possessing such power.
And they only possessed it to a limited extent, which we think will appear from a comparison of the following scriptures.
“And it came to pass that the father of Publius lay sick of a fever and of a bloody flux; to whom Paul entered in and prayed, and laid his hands on him and healed him. So when this was done, others also, which had diseases in the island came and were healed.” (Acts xxviii. 8-9.) By this we learn that Paul possessed the power to heal the sick, which is enumerated among the spiritual gifts, nevertheless he informs us that he left Trophimus at Miletum sick. (2 Tim. iv. 20.) Why would Paul have his friend and traveling companion sick having the power to heal him? Surely if he could have done so he would have cured him. The reason why he did not can only be found in the conclusion that he only possessed such power when the glory of God would be exhibited by his exercise.
Finally, he tells us “Whether there be prophecies they shall fail; whether there be tongues they shall cease; whether there be knowledge it shall vanish away.” (1 Cor. xiii. 8.) These were among the spiritual gifts, and it is here expressly stated they should have an end. After Jesus had given to the apostles their final commission to preach the gospel to every creature, promising salvation to those who would believe and obey it, and the assurance that these signs (gifts of the spirit) should follow them that believed, we learn that “they went forth and preached everywhere, the Lord working with them and confirming the word with signs following.” (Mark xvi. 20.) Then they were for the confer…
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nination of the word nt its first proclamation.
[In the infantile state of the church, when it was dependent for instruction upon oral declarations from the mouths of human beings, God graciously attended his word with these extraordinary demonstrations of the spirit. Having a perfect record of those things given by the inspiration of God in his word we have no need of them. And to wish to see them is but to confess our want of confidence in the Bible, virtually saying God therein says they occurred, but I am not sure he told the truth, I would prefer to see them myself.**
As this must appear in the November number of the Advocate, and as we prefer that all we have to say on the subject of the Spirit shall appear in the same volume, we will endeavor to abridge our remarks on the reception and operation, as to bring them into one article.
Very respectfully,
T. WESLEY BRENTS.
Lewisburg, Tenn., Oct. 26th, 1853.
THE DUTIES OF EVANGELISTS.
Bro. Fanning: “The Church is the pillar and support of the truth.” She is to “take the sword of the Spirit, which is the Word of God, and to hold it forth as the word of life.” But all the members “have not the same office or gifts,”—some oversee as eyes—some hear as ears—some speak as mouths.
If the Church is “to take the sword of the Spirit, and to hold forth the word of life,” she must do it by her Evangelists as her mouth pieces, and these she must support. They are, therefore, the church’s missionaries, and the world is their field. But the present practice is to have an Evangelist to preach to the churches weekly or monthly, and the gospel order is reversed. The church no longer “edifies herself in love”—the oversight of leaders is supplanted, and the church no longer worships. The Evangelist not only preaches, but does all the worship, all the edifying, and all the overseeing.
While such a system prevails let us not speak of our scriptural order and practice. If this custom is right, let us have the authority for it, and if it is not, it should be abandoned, “for the Scriptures are to thoroughly furnish us to every good work.”
The Evangelist is to be sent out by the church to preach the gospel to sinners, and is entitled to the support and prayers of the church. He goes to hold forth the word of life to the world and suppose he enters a…
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In a neighborhood, a town, or city, and unfurls the banner of the prince of peace and obtains a hearing, and success attends his labors, he should continue there for months or years (Acts xi. 22-28, xviii. 7-11, and xix.), teaching and preaching until the disciples are able to keep house for the Lord, and edify themselves.
Then the Evangelist should set them in order, and return, or pass into other fields as the parent church may direct. Occasionally he may visit the young churches, and exhort them to stand fast, and to abound in love and good works, and if they have persons qualified for the Elder’s office (overlooking T. ), the Evangelist should ordain them (Acts xiv. 28). If this is not the practice preserved by the apostles and evangelists in primitive times, let someone show why and where it is not, and give us light on this subject.
But what is the present practice? A few churches employ an Evangelist to sing, pray, preach, break the creed, oversee, etc. Such a church reminds me more of a little sickly daughter of Babylon than anything else, and the preacher a little swelled Pope. The other preachers who have no such call, occasionally go forth voluntarily, and at his own charge, and preach a few times here and there, and perchance baptize a few and leave them for three or six months, like infants without parents or nurse, to perish and die, and should a preacher visit them in six or twelve months, he finds it more difficult to succeed than at first. I know I speak in accordance with the experience of all the evangelists.
But who is to blame? And how is this state of being to be remedied? The evangelists are to blame, because they have not done their duty in teaching the churches and elders their duties; and the elders and churches are to blame, because they have not learned, and done their duty.
The evangelist should never leave the young congregations until they are able to worship and edify themselves, and are fully in the spirit and practice of the truth. If the Evangelist cannot remain until this state of things is secured, he or the parent church should obtain some competent person to take his place, like the church at Jerusalem, “sent Barnabas to Antioch, who, when he came and had seen the Grace of God, was glad, and exhorted them all, that with purpose of heart, they would cleave to the Lord.” (Acts xi. 23.) Or like Paul who left Timothy at Ephesus, and Titus at Crete to finish the work.
No church should send out an Evangelist who is not able to do the work of an Evangelist, and then the church should sustain its Evangelist. It should furnish the means to supply his wants and to support him in his ministerial character—both are important, but the last especially.
Let me explain what I mean by sustaining him in his ministerial character.
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The church should clothe him with authority, and give him her prayers and good wishes and a good name, and continue to defend and support him as long as he is worthy, and never suffer designing men to use the basest scorn to destroy his usefulness by destroying his character, “knowing that if one suffer all suffer.” If we would sustain the cause of Christ, we must sustain the defenders of the cause.
S. B. GILES.
BAPTIST DIFFICULTIES IN TENNESSEE
We rejoice not in the troubles of any people professing regard for God and the authority of the Scriptures. We have reason to thank our Father in Heaven for the high moral bearing of the intelligent Episcopalians, Baptists, Presbyterians, and Methodists, in our troubles with the infidelity of J. B. Ferguson and others in Tennessee. No one seemed pleased at our misfortunes, and in the editorials and conversations their leading men were in favor of Bible ground. We have noticed cutting remarks of certain editors regarding the difficulties of Messrs. Graves and Howell in Nashville, which evidently evince exceeding depravity.
As our readers may wish to learn something of an affair that has very much divided the Baptists in this section, we make the following brief statement:
- The Rev. Dr. R. B. C. Howell,
- and
- The Rev. J. R. Graves,
are both clergymen of Nashville. The Rev. Dr. Howell is pastor of the First Baptist Church, and the other “Reverend” gentleman is editor of the Tennessee Baptist. Without, however, repeating so many popish prefixes, we state that Mr. Howell has charged Mr. Graves with slandering and otherwise maltreating his brethren, and has proved his charges to the satisfaction of many. Mr. Graves, it seems, has charged Mr. Howell of slighting him, and in like manner has proved his charge.
Mr. Graves was condemned by an overwhelming majority of the Nashville church, and yet he succeeded in carrying with him some forty members. The Baptists, out of Nashville we believe, are generally in favor of Mr. Graves; but in the city his faction is small. We suppose that there is no controversy but of a personal character between our contemporaries, and we presume the whole evil is but a legitimate result of clerical consequence, sectarian pride, the love of money, the love of place, and above all, the love of applause.
This difficulty, with others resembling it in some particulars, constrains…
We have heard that Mr. G. has been expelled.
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us to ask the question, — Is there no bond of union on earth that will find intelligent men together? Good men, we reply, can live together in unity upon the Bible. But we must be in heart and life under its influence to walk together as brethren.
T. F.
CHRISTIANITY AND FREEMASONRY IN THE SWAMPS OF ARKANSAS
Since our first essay upon “Secret Societies” appeared, we have received an unusual amount of objections. Our neighbor whom we highly respect, suggests that Freemasonry has done much more for the world than the church. A highly respectable brother of Lexington, Ky., writes, no doubt in great candor, “I could relate many facts that would put to shame all the churches in the land. I will relate one: A talented lawyer in Missouri, died destitute, and left his wife with seven children. He was a member of the Presbyterian church and the Masonic Lodge. The Masons bought for her a house and lot, which she now occupies. She got up a school, and has raised and educated all her children.”
We are glad to have our friends point out the good deeds of benevolent institutions, yet we are not writing this for the purpose of entering into a labored argument as to their merits compared with the influence of the church of Christ. Indeed we are not sure that any of our correspondents desire to engage in a controversy on the subject. The tone of most of the letters we have received is to the point that we are perhaps intermeddling and busying ourselves in reference to matters of which we are ignorant, and a hint that as Bro. Campbell and others have been forced to keep silence, if we are wise we will do likewise.
On this point we wish to offer a single thought. We should feel rejoiced if encouraged to discuss with our brethren or others, without fear of peace being marred or interrupted, any subject claiming the attention of Christians. Why are not the comparative merits of different moral institutions legitimate subjects of discussion? The Saviour placed his kingdom in direct contest with all the kingdoms of the world. But really we begin to doubt our own ability to hold up our head in defense of Christianity in opposition to the institutions of men.
If we pray for strength to do so, the purpose we had in view in establishing the Gospel Advocate, was to maintain the sufficiency of the revelations in the Bible, for life and godliness. With an honest purpose we have been for years en-
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Engaged in opposing new and direct revelations of our “inner nature,” “conscience,” “the moral sense,” etc., till we have lost our character with many whom we once loved as Christians, and scores of others who are our friends still, but they tell us we have said enough. This kind of warning has contributed to our silence for some time regarding a new phase of transcendentalism that has been coming to us from beyond the Ohio River, and from men whom we have long loved as brethren, and yet love as such.
Dare we mention their philosophical departure from truth, and examine it? We will hold it subject a little longer. We may be asked as to the connection of all this with Christianity and Freemasonry in the swamps of Arkansas? There is no difficulty in seeing the fitness of our route to reach the swamps of Arkansas.
We have doubted the superior excellence of secret societies. Freemasonry is one of the best. It has clothed the naked, fed the hungry, bought land for the widow and educated the orphan. Who disputes it? This, however, reminds of what logicians call the “Fallacy of references.” When the sophist can point to many examples in favor of his system, he expects others to take it for granted that it is good.
We recollect that at this moment, that this fallacy was most happily answered by a sister during the debate with A. Campbell and N. L. Rice. Two ladies in the gallery—a Presbyterian and a Christian—were warmly discussing the comparative learning of the two men. “A. Campbell has read but few books,” said the Presbyterian lady; “see what an amount of books Mr. Rice has—certainly he is a much more learned man than Mr. Campbell.” The other woman replied, “Are you aware that Mr. Campbell is the author of those books so dexterously employed by Mr. Rice?” The controversy ceased.
We admit all the good deeds of Freemasonry, and all other human institutions, but we affirm that there is not a single practice in Freemasonry, or in any other sect on earth, of the least merit that it did not derive in some way from the Christian religion. Still, God receives not the honor.
We are now ready to enter the swamps of Arkansas. We vouch for the truth of the following: Two brethren—one a Mason—were traveling through the dismal swamps of Arkansas, and in the thickest of the gloom they overtook a decrepit old man, making his tedious journey as best he could. The brother Mason approached him thus—supposing giving him the signal as he began: “You seem to be a cripple, and travel with much difficulty.” “Yes, sir,” said the old man. “Now,” continued the brother Mason, “if you had but joined the Freemasons while in health (they receive not the honor or such as are…
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not able to make a living into the lodge), you could have a support in your distress.” The old man’s heart sunk within him at the idea that one of the best human institutions of the world could not reach his case. At this point the brother Christian, whom we know well, interfered.
“See here, old friend, if Masonry fails in your behalf, here is what Christianity offers you,”—giving him ten dollars. “The society of which I am a member,” continued he, “has been established for the poor, the lame, the blind, maimed, and all such as cannot help themselves.” These things human wisdom has not done. This is our apology for our homely caption.
T. P.
CORRECTION
Bro. W. N. Cowden, of Lewisburg, wishes us to say that he innocently led us into an error in reference to the time James H. Collinsworth was sprinkled. His information led him to conclude that this unauthorized action was performed when he joined the Cumberland party a few months ago, or perhaps when the said James H. was about fourteen years old, whereas, Mr. Collinsworth informed his Cumberland friends that his “mother had him dedicated when he was an infant.” This, we hope, will give satisfaction to all whom it may concern.
T. P.
SOUTH ALABAMA CO-OPERATION
Report of a meeting held for consultation and cooperation with the Church of Christ, at Marion, Perry Co., Alabama, Oct. 9th, 1858.
The meeting organized at 10 o’clock, A. M., by calling Bro. W. C. Kirkpatrick to the Chair, and appointing P. B. Lawson Secretary.
The delegates from the different churches then enrolled their names:
- David Lee, from Dublin, Perry Co.
- L. L. Rolland, from Sandy Ridge, Lowndes Co.
- Silas Garrett, from Bragg’s Store, Lowndes Co.
- W. B. Hooker, Mt. Hebron, Green Co.
- Thomas Rives, County Line, Dallas Co.
- P. B. Lawson, Marion, Perry Co.
Upon motion of Bro. Hooker, the delegates above were constituted a committee to confer with and procure Evangelists to labor in this cooperation field, to make such suggestions as they might think valuable in order to forward the work of evangelizing, and to report to the meeting at 3 o’clock, P. M.
The meeting then adjourned until that hour.
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AFTERNOON SESSION
The meeting was again organized, and Bro. L. L. Rolland made his report as Evangelist. He had preached within the bounds of this cooperation, and at other points out of it, during the past seven months. He had baptized ten persons himself, but a number of persons had been added at meetings held in connection with other brethren. The churches were generally destitute of laborers, and desired to assist in supporting them. Some of them are meeting every Lord’s Day to keep the ordinances, and he is laboring to get them all to do so. The harvest is plenty but the laborers are few. The report was received and adopted.
- The committee of delegates report that Bro. L. L. Rolland will serve as Evangelist for the ensuing year, directing his labors from Oak Grove, Perry County, east as far as Sandy Ridge in Lowndes County.
- They recommend that a cooperation meeting be held between this and our next general meeting, at Bragg’s Store, to form a district for the churches east of the Alabama River, not included in the Southeast Alabama Cooperation, making a field for one Evangelist. And they also recommend that a meeting be held as soon as convenient at Mt. Hebron, or such point as the brethren may agree upon, for the formation of a district west of Marion, and including the churches in Green and Pickens Counties.
- They recommend that Brethren L. L. Rolland, W. H. Hooker, and P. B. Lawson be appointed a committee to correspond with and procure two Evangelists, one for the district east of the Alabama River, and one for the district west of this place.
- That this cooperation be held on Friday before the second Lord’s Day in October next, at this place.
The report was adopted and the meeting adjourned.
P. B. LAWSON, Sec’y.
W. C. KIRKPATRICK, Pres’t.
By the above statement it will be seen that two Evangelists are wanted to labor in this portion of the Lord’s vineyard. The committee would be pleased to hear from Evangelists who are desirous of doing good, and are competent and willing to work. We can assure them a comfortable support and a large field for doing good, besides a good country to live in. A letter addressed to Bro. Rolland or P. B. Lawson, at Mt. Hebron, Ala., will receive an early reply.
Your Brother,
P. B. LAWSON.
Ministers of the Gospel disposed to labor in the south, will find the…
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Section designated by the brethren equal in point of intelligence, piety, and christian liberality, with any in that latitude. Brethren who wish to do good service might do well to hearken to this call.
T. F.
Bro. Fanning
I again set myself to address a few lines to you. Since I wrote to you last we have had some seasons of refreshment in this region of country. At Mt. Verd, assisted by our highly esteemed and talented brother, David M. Buck of Va., we had four immersions, two of whom were the daughters of Bro. J. Lane. At New Liberty in Georgia, we held a meeting of five days, which resulted in twenty additions. To the Lord be all the praise.
M. LOVE
Athens, Tenn., Oct. 26, 1858.
Bro. Fanning
The good cause of the Redeemer is still on the advance in Texas. Bro. Randolph and myself held a two days meeting at Linn Creek school house, in Freestone County, on the fourth Lord’s day and Saturday before in August. The result was five additions to the church of Christ, four by confession and baptism and one by commendation. Last Lord’s day and Saturday we preached in the same neighborhood. The result was four additions. The Lord be praised for his glorious truth.
Your Brother in Christ,
E. R. SMITH
Pineville, Texas, Sept. 29, 1858.
Bro. Fanning
On the fourth Lord’s day in last month, at a meeting held in Pontotoc County, Miss., we had fifteen accessions. The preaching brethren present were Wells, Greer, Ussery and myself.
Your devoted Brother,
MATT. HACKWORTH.
REPORT FROM ARKANSAS
Bro. Fanning and Lipscomb
Since our arrival at our new home in the South, I have not had an opportunity of preaching much until within the last month. We held a meeting in Washington, cou.
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Commencing on Saturday night before the first Lord’s day in September, which continued for ten days, and notwithstanding the most violent opposition, the truth prevailed. The Methodist brethren were holding a protracted meeting at the same time. The Presiding Elder gave notice at a certain hour he would preach on Christian baptism. We went and listened to him. He endeavored to prove that Christ had not established any definite mode of baptism. At the conclusion of his discourse, Dr. Harvey announced to the audience that the sermon would be replied to by me on the following night in the Baptist house. The result was satisfactory to the friends, the best evidence of which was the conduct of the people. Our meeting closed with twenty additions. This is the first effort we have ever made to establish the cause at this point. We now have a church of twenty-two, which comprises a large amount of intelligence and moral worth. We have great expectations for the future.
The week following we held a meeting in Lewisville, Lafayette Co., which resulted in eleven additions, all of whom are worthy the cause they have espoused. We organized a church here of seventeen members, with a bright prospect of much more good being done. The victory here was most triumphant. Our next meeting was held with the church at Corinth, Pike Co., embracing the fourth Lord’s day in last month, which resulted in five valuable accessions.
In company with Elder William Kelley, we arrived at this place on Friday last, and commenced a meeting under very unpromising circumstances; but our prospects have been brightening ever since. We have had eleven accessions, among whom are some of the most worthy citizens of the community; persons who have heads and hearts that would do honor to any cause they might espouse. The truth has gained a glorious victory here. May the Lord bless the brethren and sisters here and elsewhere, and may the truth prevail over the earth. Some time since we had a valuable accession at Falcon, and we have had more than forty additions within the last month. I expect to send you a respectable list of subscribers for the next volume of the Advocate.
Yours in the one hope,
J. S. ROBERTSON.
CAMP MEETING
Bro. Fanning: I returned from the Camp Meeting at Rone’s Creek today, which closed the 9th of this month. Bro. Craig and …
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Others were present, who assisted me in speaking. We had forty-seven confessions and baptisms, and one by letter from the Baptists, making in all forty-eight. The Lord be praised for his goodness. I was requested by one of the Elders at Rose’s Creek church to say to you that they approved of your course in the past controversy with Bro. R. and others. It is not only so at Rose’s Creek, but throughout West Tennessee you have the prayers of the brethren.
Your Brother in Christ,
JAMES A. CARTER
Mason’s Grove, Tenn., Oct. 10th, 1858.
NEW CONGREGATION
Bro. Fanning: Our beloved brother, Elder John S. Robertson, has just closed a meeting at this place of some ten days continuance, preaching only at nights, except on Lord’s day. We are made to rejoice at the triumphs of the Truth. For we heard seven confess the Lord Jesus Christ, and we also witnessed their obedience to him in being baptized into him for remission of sins, and rising to walk we trust and pray, in a new life. May they continue faithful unto the end, that they may lay hold on eternal life.
I know there are many that will rejoice when they see that the truth has been presented in Washington, and that the people “heard, believed, and were baptized.” Oh, that they may never turn back to the beggarly elements of this world, and bring shame and disgrace upon our cause.
There were but two or three of us here, and of course we were without any organization; but now we thank the good Lord, we have a congregation fully organized upon the “Bible, and the Bible alone,” as our rule of faith and practice, and number some twenty-two members, all of them brought in by Bro. R.’s labors, except the new spoken of above.
Many more were almost persuaded to come and cast their all upon our blessed Saviour, and to live for heaven and its enjoyments. We organized by electing two Elders, two Deacons, and a Clerk and Treasurer, and the brethren passed a resolution to meet each Lord’s day for worship.
Bro. R. baptized at Fulkot a few days before our meeting commenced, Sister P., one of the best ladies in the State, and who is now a member of our congregation at this place. Bro. R. goes from here to Lewisville, some thirty miles, to commence a meeting on Friday night next. May the good Lord be with him and bless his labors.
Bro. Fanning, pray for us, and we pray our Heavenly Father to let his richest blessings rest upon you in your labor of love.
THE GOSPEL ADVOCATE
S. H. HARVEY
Washington, Ark., Sep. 15, 1858.
We devoutly rejoice with the beloved disciples at Washington, Arkansas.
T. F.
THE GOSPEL ADVOCATE FOR 1858
Some of our best friends have expressed surprise that we do not continue sending our paper without renewing the subscription. We cannot tell whether the work is wanted if our patrons do not inform us. Moreover, we are satisfied that publishing a dollar paper on credit is a ruinous system, and therefore we ask all who want the work to signify it at the close of each year. It is a very small labor to arrange matters with our agents, and indeed we see no reason why each brother, sister, and friend might not conveniently remit a dollar to us. We would be glad to hear from them.
It is rarely the case that anyone could fail to obtain a sufficient number of subscribers to amount to five or ten dollars. A slight effort will often accomplish much, and without an effort, nothing worthy can be done on earth.
Beloved brethren, we are not asking you for a charitable pittance; but we address you to say that if we occupy the only true Christian ground, you may exert a powerful influence by circulating the Gospel Advocate. If you are disposed to aid us, it would be well to begin at once to obtain subscribers, and if practicable, let us hear from you early in December.
F. FANNING
W. LIPSCOMB
Bro. Fanning: Bro. Ussery and myself held a meeting embracing the fourth Lord’s day in July and the first in August, with the Christian church two miles south of Carrollton, Carroll County, Miss., which resulted in thirteen accessions, five of whom were servants. At the close of the meeting, Bro. Ussery, at the request of a brother, visited…
THE GOSPEL ADVOCATE
Extracted Contents
Report from B. F. Manire
Location: Palo Alto, Miss.
Date: Oct. 6th, 1858
In a neighborhood some twenty miles distant, I preached three discourses and baptized one gentleman, the teacher in the neighborhood. He then joined me at Middleton, in Carroll County, at which place I had commenced laboring. We continued the meeting some ten days, and had ten accessions, among whom was a Baptist preacher of good education and fine abilities.
May our Heavenly Father bless him in his efforts to call the attention of dying men and women to the truth as it is in Jesus. I have been informed that Bro. Ussery during the past month’s labor baptized twenty-seven persons. Bro. Caskey, of Jackson, Miss., has just closed a meeting of eleven days continuance at this place, with fourteen accessions from the world, one from the Baptists, and two reclaimed.
May the Lord be praised for all His goodness.
In hope of eternal life,
B. F. MANIRE
Report from B. W. White
Location: Lynnville, Oct. 18, 1858
To: Bro. Fanning
We held our cooperation meeting at Rural Hill, in this county, including the first Lord’s day in this month. The following churches cooperated: Lynnville, Rural Hill, Bethel, Mount Pleasant, and Shady Grove. The cooperation engaged the services of our talented and zealous brother, J. K. Spear, Jr. He has entered upon his labors, and we pray the Lord that he may be crowned with success.
We had ten additions to the church during our meeting. We wish you to visit the above-named churches, especially Mount Pleasant and Lynnville. I would be very glad to see your face once more.
I am your old friend and brother,
B. W. WHITE
Personal Reflection from B. W. White
To: Bro. Fanning
I embrace the present opportunity to give you a word of information concerning the cause of our Redeemer in this country. Three years ago last April I embraced the Truth as it is in Jesus, under the teaching of Bro. P. F. Southern, it being the first time in life that I had ever heard the ancient Gospel in its purity. Since that period I have endeavored to present to others the same truth by which I was enabled to rejoice in the liberty of Christ.
The result of my humble labor has been the induction of some thirty-five or forty faithful soldiers into the kingdom and patience of our Redeemer.
THE GOSPEL ADVOCATE
Page 851
Several of the above number were formerly members of the Methodist church.
I am well pleased with your defense of Christianity. May the Lord enable you to protract your labor of love.
JAMES M. POWER
Nacogdoches City, Texas, Oct. 3, 1858.
Bro. FANNING:
We conducted a meeting of four days, embracing the third Lord’s day in September, in Bastrop Co., with twenty-nine additions.
We also had a meeting in Georgetown, Williamson County, of four days, embracing the first Lord’s day in October, and gained nineteen more. The laborers present were J. R. McCall, S. Strickland, O. Kendrick, Bro. Armstrong and myself, except Bro. McCall did not attend the last meeting. There is a different state of feeling pervading among our brethren to what was a few years ago. Our new plan has stopped the reading of the Scriptures, and everything is now done by proxy. If you stand up for the whole truth and nothing but the truth, you will have a hard time of it. Nevertheless, it is the only safe course; therefore stand fast in the liberty of the Gospel.
S. B. GILES
October 12, 1858.
“BAPTISMAL REGENERATION”
Bro. FANNING:
You know that among the many allegations brought against us, is that of Baptismal Regeneration. That we preach baptism for remission of sins, and therefore the blood of Jesus Christ does not avail anything more than that of another man, and that we make baptism both the cause and the means of remission. Will you therefore, for the benefit of those skeptics, and the brethren, tell through the Advocate how and where a person comes in contact with the blood of Christ?
Notwithstanding the boasted zeal, certainty of being right, and being the only participants in Christ’s blood, of many, I am doubtful whether even many of their preachers can tell with certainty how and when a sinner comes in contact with his blood.
Your Brother in Christ,
J. H. WHITTEMORE
Bradyville, Tenn., Oct. 20, 1858.
Reply:
The New Covenant was sealed with the blood of Christ.
THE GOSPEL ADVOCATE
and sinners enjoy its benefits when they receive the truth, and not before or otherwise. God’s blessings are in his appointments, otherwise the kingdom, ordinances and law of Christ have been given in vain.
T. F.
BRO. FANNING
I reached home to-day from a meeting at Florence. Five were immersed, and a congregation formed of upwards of twenty, to which some others are ready to be added. They promise to meet regularly and keep the ordinances, and their prospect is very fair for much usefulness.
Last week we closed a meeting in Bastrop County. There were twenty-nine additions, seven of whom were Baptists. It is astonishing what opposition we have from preachers. They are as vile and slanderous as when we started; some of them even more reckless I think. The spirit of the Tennessee Baptist reigns here largely. I am sorry to use the words vile and slanderous, for I would not encourage severity of style, and when provoked we are liable to slide into it; but I have no other words to express so well the plain truth. Their very style is vile, and their misrepresentations are base and slanderous. The Tennessee Baptists, Dr. (?) Jeter, Dr. (?) Campbell (D. R.), of Georgetown, and their robbers will doubtless rally those of their own kind, leaving those who would be Christians as well as Baptists, in a better condition to hear the truth. But there is very much for us to do in the meantime. How shall we be aroused to the work? Alas! for our controversies, our pride, our love of earthly things, our selfishness, our want of humility and Christ-likeness, and our readiness to do and to suffer for the good of man. Oh, for heavenly wisdom and strength.
Affectionately,
C. KENDRICK.
SALADO, Bell Co., Texas, Sept. 29, 1885.
BRO. FANNING
I write to inform you of a meeting held in this place by Bro. Holmes. Truly it was a time of rejoicing to the few scattered disciples, to hear the Gospel of Christ. Bro. Holmes spoke with power, for his mouth was full of the words of the Spirit. He did not try to please the fancy or charm the ear, but wielded the sword of the spirit to the breaking down the strongholds of Satan. Three had their affections changed by faith, their actions by repentance, and their state by immersion into the name of the Father, Son and Holy Ghost. Two united from the Baptists. To the Lord be all the praise.
Yours in hopes of a greater state of happiness.
H. J.
COLLINSVILLE, Sept. 29, 1885.