THE GOSPEL ADVOCATE
T. Fanning, Editor
J. P. Lipscomb
Vol. VIII, Nashville, November 6, 1866, Number 43
“SALVATION IN ANSWER TO PRAYER.”
THE FIRST OF THE CROSS.
Fisk University, Tenn., Oct. 24, 1866.
Christian Letter, No. 8.
To Mr. David Kelly, President of C. F. Female Institute, and Preacher in the Methodist Church at Lebanon, Tenn.
Dear Sir:
In addition to your remarks upon my brethren, in your discourse at Rock’s camp ground, in regard to the Pædo-baptist dogma of “Baptismal Regeneration” as opposed to original sin, I learn that you made a serious charge upon me for doubting the propriety of others—men in Adam’s kingdom—praying to God for remission of sins and the blessings of the new institution, prior to becoming loyal to Christ.
That we may be understood, I beg leave to make, in the first place, a few plain statements upon the subject of prayer. Solomon says, “He that turns away his ear from hearing the law, even his prayer is abomination.” But while the prayer of such a turner from the law is abomination, we are not to conclude, but believing, repenting, and other conditions of life, that we may all be said to be sinners, must be a source of great consolation for each to be permitted, like the publican under the law, to say, “God be merciful to me a sinner.”
Moreover, we teach and believe that children should not only be brought up under the instruction and admonition of the Lord, but also to look up to Him at all times for His mercies. Cornelius’ prayers and alms had gone up to God for a memorial of his integrity and devotion to God before the Christian religion was revealed to him, and before his heart was purified by faith, before “reverence was granted him,” and before he was told “what he must do.”
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Ordered to be saved. Saul, or ‘Tarsus, prayed before he was pardoned. He offered two prayers, he said, “Lord, who art thou?” This the Savior answered thus, “I am Jesus, whom thou persecutest;” and the other prayer was, “What wilt thou have me to do?” This the Lord did not answer, because he had given the honor of answering such prayers to his servants. The keys were in their hands, and therefore, they were to give the conditions of pardon which he promised to ratify in Heaven. But, possibly, I have not reached the point in regard to which you found fault with something you understood to be my teaching while on a visit to your town. Your purpose was to show that men of the world have the legal right to look to God for pardon and salvation in answer to prayer, and thus you seized upon the case of the thief on the cross to prove that all men can be saved in answer to prayer. Your inference is, that if he was saved by prayer, others may be saved in the same manner, and hence, the idea that men must believe with all their hearts, repent of their sins, confess with their mouths Jesus or Nazareth, and be buried with Christ in baptism in order to walk in new life, you cannot believe. If so, I doubt see how you can believe the teaching, “Be thou faithful unto death, and I will give thee a crown of life.” So, this is impossible.
One thief you get into Heaven by the words “remember me when thou comest into thy kingdom,” and I really can see no ground why you may not enter Heaven with thieves who never reformed their lives, and manifested no disposition to overcome the world. I may be a little prejudiced against the notion of populating Heaven with such thieves as have come under my notice, but really it does seem to me, Heaven filled with such could not be so desirable as I had imagined. But to the question. Suppose I admit the thief was saved in answer to his prayer? Do you not know, sir, that this was before the Spirit came, before “the law went forth out of Zion?” Before “repentance and the remission of sins began to be preached in the name of Jesus Christ,” and in a word, before the establishment of the law of pardon and salvation by which men have been governed from the first Pentecost after the resurrection to this hour; and the only law that ever will be given for the salvation of sinners? If we, therefore, were to agree that the thief was saved, and that a thousand thieves were saved before the setting up of Christ’s Kingdom, it affords not the slightest evidence that under the reign of Messiah every thief who can think to say, “remember me,” has a direct title to a mansion on high. My dear sir, look over the matter calmly, and you will certainly not say there is provision in the law of the spirit of life in Christ Jesus for initiating thieves or sinners into the church or into Heaven, without thorough obedience to the Gospel. But let us examine the case as it stands on record.
Did the thief pray for pardon? or that he might enter into Heaven? He knew nothing of either. The apostles themselves did not, at that time,
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Understood that the Savior’s was a spiritual kingdom. The idea of the disciples at that moment, and of all who had heard our Lord was, that he was about to establish a worldly kingdom, and hence on anxious matter had made application for offices for her two sons. The thief thought, from hearing him say that he could call legions of angels to his assistance, that possibly he might come down from the cross and establish his kingdom, and therefore he said, “Remember me when thou comest into thy kingdom,” or take me from the cross. Our Lord answered just to the reverse of what the thief had prayed. His words are, “This day shalt thou be with me in paradise.” Does this promise mean Heaven? Samuel said to Saul, “To-morrow shalt thou and thy sons be with me.” (1 Samuel xxviii. 19)
As it is in Heaven, Samuel was a good man, but the cruel Saul and his wicked sons were to be with him the next day, (on the next day they were slain and went to the state of the dead with Samuel). The whole idea of the Savior’s answer is expressed in the words, “I cannot answer your prayer to take you down to-day; I die, and you shall die also, and go with me to the state of the dead.”
But you told your congregation that Mr. Pulling did not understand the meaning of the word Paradise; that it meant the “third heaven” into which the thief entered with the Savior. My good sir, will you hear what has been written? Jesus said to Mary, after his resurrection, “Touch me not, for I have not ascended to my Father.” He had not ascended to Heaven, but the main difficulty seems to consist in getting the meaning of the word Paradise. It occurs three times in the New Testament, Luke xxiii: 43; (2 Cor. xii: 2); and Rev. ii: 7, and good scholars doubt whether the application is the same in any two. If the word denotes a happy state and nothing else, then there can be no controversy. In Corinthians it denotes the third heaven, but the Jews had a heaven, and I presume no one knows what the correct idea is here. In Rev. ii: 7, “The tree of life grew in the midst of the Paradise of God,” and in Rev. xxii: 2, it is said, “On either side of the river was the tree of life, and the leaves of the tree were for the healing of the nations.” Hence, learned men have concluded that even this Paradise, or garden, as the word implies, may be upon this earth. Here the nations are to be healed by the leaves of the tree of life. But we know what state was meant by the word Paradise in Luke 23, “This day shalt thou be with me in Paradise.” It was the state of the dead whatever that state was, or is, for afterwards, as we have seen, the Savior had not ascended. The idea of this Paradise is found in the clearest words, and not elsewhere. “That his soul was not left in hell, neither did his flesh see corruption,” Acts ii: 31.
This hell, whether we call it Hades or the invisible state, as did the Greeks, or Paradise, was the state into which our Lord entered at death; but in his soul was not left. So much for the word Paradise. But sir, not to be tedious, I repeat that I could admit that I am mistaken in these con…
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elusions, though I do not believe it, and yet the great question would not be touched. As already stated, the chief died before the law by which we are to be judged, was sin.
But I am aware that you mean more than I have stated regarding the conditions of salvation. You taught at the meeting referred to that sinners are pardoned and saved from their sins by faith alone, or by a process which you call the prayer of faith, at the altar, or mourners’ bench.
Now, my dear Sir, allow me to say, that while I know “without faith it is impossible to please God,” and while I can comfort that “whatsoever” Christ says who keeps his commandments, “ask” according to God’s will, they “receive,” I am more than satisfied that the position of yourself and your co-workers, in promising remission of sins to all who have not become loyal to Christ, by a full submission to his government, in answer to “all requests” which you perhaps call “seeking religion or prayer or faith,” has not the slightest authority in the Holy Scriptures.
However, wishing to throw too much responsibility upon you, I will cheerfully state the teaching of myself and my brethren in direct contrast with yours. We are confident that the Scriptures teach:
- That by faith the heart of man is subdued, changed and purified. (Acts 15:9)
- That Heaven has ordained repentance, as the sole condition of a change of life.
- That Baptism into the name of the Father, Son and Holy Spirit, or the penitent believer is the obedience of faith, for the remission of sins, and is the act by which “we put on Christ,” or pass into the church of God.
- We teach that those who have submitted to Christ, and afterwards sin, have an Advocate with God, and can call him back to the Father; and having acknowledged and confessed their sins, it is their right to pray to the Lord, with the positive assurance that their prayers will be heard.
In conclusion, permit me to offer a friendly suggestion. Our sacred profession requires us to be friends, and I assure you that it is the earnest desire of my heart, to give no just cause of offense, either to you or to your brethren.
Still we differ radically, I doubt not, regarding the conditions of salvation by Jesus Christ, and yet it is neither our interest, nor the interest of our brethren to differ.
There is but one Savior for us to honor, and but one mode of honoring him; and moreover there is but one heaven for the faithful. I believe the word of God will lead us to some conclusions on all subjects, if we will study it faithfully and abide by its decisions. My suggestion then is, that you and I agree to encourage by all the influence we can exert, the Methodist people and Disciples in Middle Tennessee, and to hold, at some favorable point, say Nashville, Lebanon, Gallatin, Murfreesboro or Franklin, a full and free discussion of the
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whole subject, Deliverance from the power of darkness and transition into the kingdom of God’s dear Son. “Let man be selected on each side who has the confidence of his people, and let the discussion be conducted with the view of bringing it to the public in book form. In the meantime, anything that you or your brethren may be disposed to write upon our differences, in a respectful style, and not of too great length, I would be pleased to publish in the Gospel Advocate.
Hoping to hear from you soon,
I am very respectfully your friend,
T. FANNING.
RELIGIOUS SERVICE THROUGH HUMAN ORGANIZATIONS.
The fact need not be ignored that considerable excitement has existed for years among the Disciples of the Savior, in regard to service by means of organizations, created and perpetuated in the wisdom of this world.
We are to regard certain writers on the subject, we should conclude that without human organizations the Gospel could not be preached to the people; churches could not be planted, and things needed could not be put in order, but through the instrumentality of other agencies than the church. Since some of our friends have taken up the advocacy of a human organization, test of their cooperation, last January, we have been waiting to see what such things will take. If our brethren are determined to pursue their schemes for doing good, I think us, or come, we will have no alternative but to prefer a different course.
We have by no means the influence in the Christian fraternity of our great brotherhood; and it is certainly not strange that some should tumble to troubles. It has always been the case, and will be to the end, notwithstanding these remarkable failures of human organizations.
As our minds close, which was reason for becoming numerous. Many who have seemed zealous for the doctrines and commandments of men, are beginning to talk about “Church cooperation,” as if they suppose it is possible for Christians and the churches of the saints to labor together in the world’s salvation without the intervention of worldly wisdom. It is true, this does not seem entirely candid, for this…
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Writers have long consented to the idea of church cooperation, and if they were willing to report of their silent incongruities, they would confess their faults. At the close of the war, we felt confident that most of our strongest brethren had not only resolved to human machinery for spiritual service, but soon we were mortified to notice that even some of these were high in like accordance to the world’s wisdom. Still we remain hopeful. In the annual meeting of the Kentucky Missionary Society, there was a resolution passed approving of an experiment among the brethren, for each church to assist in sustaining one or more missionaries, and Brother J. W. Magravey, the Secretary, wrote an approving letter of the movement.
Should the experiment for the individual churches to sound out the gospel, bear fruit, at other congregations will soon demonstrate their worthlessness.
But better still, Brother J. Milligan, President of the Kentucky University, has written an essay which has appeared in Brother Franklin’s paper, dated October 16th, in which he undertook to “place our missionary societies on a true and scriptural basis,” and our Brother Franklin, who has never worked in this humanitarian way with a very good grace, has come to his aid, and they, together, seem induced to submit “a golden mean” between extremities, and suggest a remarkable amount in regard to district organizations, County, State and National plans.
No doubt these brethren entertain some faint hope of reconciling the interests of the churches by introducing some scheme that will be without constitutional hindrances, and I have no doubt that the subject will be discussed. Our brethren are doubtless sincere, and imagine that there can be right standing in some kind of compromise measures. While we heartily appreciate every effort, I decry any confidence in the wisdom of this world. In matters spiritual, we have no faith in the expediency of a “mediated” or compromised relations.
If the organization, called Methodism, is of God, all men should support it. If it is not of God it will come to naught in spite of all the exertions that may be made in its behalf. If the churches of Jesus Christ are Heaven’s appointed agencies for preaching the Gospel, perhaps other organizations to do the work must take the place of the churches and destroy their influence.
Hence, we say to our Brethren, Milligan and Franklin, there is no middle ground in religious questions, and no District, County, State and National organization, that will not materially interfere with the legitimate operations of the churches. The battle is to be fought out between human and Divine authority. If the Scriptures given by the Spirit, “thoroughly furnish to all good works,” then the sooner we learn our lessons from the wisdom of men, and give ourselves candidly to the examination of God’s plan, the better it will be for us.
These remarks are made in the best of feeling, and we hope that our…
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Brethren, whose confidence weakens in one human device, will not substitute another. If Brethren Milligan and Franklin will permit, we will very respectfully state, that it occurs to us the time has come for the brethren to review the ground on which we build our hopes of immortality. If believers regarding human organizations for religious labor could be induced to thoroughly investigate their differences in a good spirit, the results would be invaluable.
“There is one Spirit by which we are all baptized into one body,” and by which it is our privilege to be led. We would certainly rejoice, sincerely, if it could be announced in truth, that all organizations save the church, amongst the people who profess to take the Bible alone as their creed, had disappeared from amongst the saints. Human organizations for religious labor, and the kingdom of God’s dear Son cannot exist together.
OUR EDUCATIONAL PROSPECTS
Recently, efforts have been made in several counties in Middle Tennessee to locate the college which our Trustees and Directors of the Tennessee Educational Association contemplate establishing. Two counties made bids for the building of our house at Franklin, October the 11th, one of a location and $10,000; and the other of the land and $10,000; but either of these counties, at the proper time, will decidedly be a $10,000.
Why not? Five hundred youths from a distance will bring to College annually, at least $150,000, which is duly $30,000 each, and a thousand of courses will bring in every year three hundred thousand dollars. There is a county in Middle Tennessee that can donate to the trustees, fifty acres of land, and pay a liberal amount for the erecting of buildings, that will not likely be halted or burned down, making the outlay a profitable investment.
The friends of the enterprise will possibly not locate the College for some months to come. Our purpose, in the first place, is to secure the necessary funds. We want to find two hundred men who will subscribe at least one thousand dollars each, and if they object not to pay the money, to secure the quarterly payment of the interest. So soon as provision is made for a sufficient number of teachers to offer to train youths the best educational advantages without charge there will be no difficulty, in our judgment, in obtaining a suitable location and suitable buildings. Competent agents will see our friends on the subject.
T. FANNING, AGENT.
Bro. W. C. Rogers and myself recently held a meeting of nine days’ continuance with the brethren at Berea, Logan County, Ky., resulting in twenty-three additions to the congregation, all by confession and immersion.
W. E. MOODY.
THE GOSPEL ADVOCATE
WAR AND POLITICS
Bro. Fanning — Allow me to address you, I mean no disrespect to Bro. Lipscomb. You are my elder, I feel as if I had really known you from my early boyhood. Early last spring I wrote you a protest against certain things in the Gospel Advocate, and I do not know whether you received the article or not; the paper did not, for I have, regularly. I have quite enough to do otherwise, and might, after the custom a few years ago, set forth my objections in my own paper, saying as many tart or smart things as I could, and some hard ones. But such is not my understanding of duty. If I have objections, I think I should send them to you, and to your readers, if you please, in the kindest and most brotherly manner.
I claim to be greatly interested for the peace of Zion—for her peace, in order to her prosperity. The cause has suffered in this state for want of an understanding of the co-operation, or missionary questions. It is hard to pull people up, but easy to pull them down, in good works. The strength of argument that will keep people from family prayer, and from liberality in the missionary work of the church, will have no perceptible power to cause them to do these duties. To pull down is not only the harder, but a far easier work, than to build up.
No man is more for following the book, but when we leave no Divine authority, I cannot control much. With a brother—much less can I think hard of him. Generally, if he will not work my way, I will work his way. I am as liable to be wrong as he, and we need to work together as “true yoke fellows.”
But I am more concerned about the war and politics question. I see no objection to the fullest investigation, and have read with interest your article, and the articles you refer to from Bros. Lard and Renfroe. Bro. Lard is not satisfactory to me on many points—in fact, I think he is on a fearful extreme, and his arguments regard as, for him, especially, strongly sophistical—all which, and more, I would say to him, only I suppose his paper is not exactly open that way, and, personally, I feel assured others have said as much. Bro. Renfroe is mild, and generally sound and fair. You are too brief to be well understood. Do you mean to admit that civil government is necessary, and will be during the millennium; that capital punishment, and crimes, and war are indispensable to civil government; but that Christians must have nothing to do with either? If so, I must take issue with you.
But I am not so much afraid of you, as some others. In the Gospel Advocate, Sept. 24, I think, Bro. J. T. Walsh refers to the republic of San Marino, for the purpose, if I understand him, of showing that the non-resistance doctrine is correct, nationally, as well as ecclesiastically. But the same article admits specifically Bro. L’s reply—that there is no evidence that the people of San Marino hold to, or believe in the non-resistance doctrine? Now, would it not be well for Bro. Walsh…
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to prove first, that the reason Sun Marino has no armies is her faith in the non-resistance doctrine. Perhaps it is her sense of inability—her felt and acknowledged weakness, that causes her to make no effort at defense; as when a man, with arms in his hands, finding himself overwhelmed by numbers and strength, chooses rather to throw himself on the magnanimity of his masters. In such a case, if he is no account, and not dangerous, he is allowed to pass. So, I suppose I could prove it is with Sun Marino. Bro. Walsh claims their good success is, “the happy effect of morality, simplicity and frugality.” Why, then, deceive himself and others with the idea that it is the effect of non-resistance principles—and when he has no evidence or reason to believe there is a man in the Republic holding such principles?
It is this loose manner of reasoning that runs us into such extremes. Some years ago I fell upon a brief history of San Marino; I was much interested in it; but I care not to trouble you with an account of it; it really proves nothing touching the points in controversy. Bro. Walsh says—”this subject has not been understood; but it must now be discussed, so that hereafter, if any professing Christian advocates and engages in war, he shall do it with his eyes open, and be left without excuse before God.” I understand this to mean, (and would be corrected if I am wrong,) that after he, and those who think as he does, have presented their arguments, if we, of an opposite opinion, do not yield and allow ourselves to be governed by his or their notions, we must be deemed unworthy of Christian fellowship. Then, a small minority, if I mistake not, must pronounce against their brethren—and on such testimony as the San Marino case!
I am really glad to be home with, even on the score of ignorance—even though the leniency is to be extended but a short time. And still, I feel constrained to say to Bro. Walsh, and to others of his school of thinking, that I have, I think, as profoundly investigated the subject as he has—with, perhaps, I might say, as many prayers and tears—and I have been trying to prove my sincerity, as well by good works; and I have come to very different conclusions. I am willing, however, to hear more—at all. But I do solemnly object to the appointment of such program conclusions, contrary, as I understand, to that charity, that “hopeth all things,” and that “covereth a multitude of faults.”
Bro. W. also speaks as if some of us—”argue that it is right for Christians to mingle in political strife, and wallow in the parthum stench of the political cesspool.” I apprehend he means Brother who does this, and he should not write so. Some of us do hold, however, that a Christian can read political newspapers, vote, hold civil office, and under some circumstances, take part in war, without sullying out Christian garments. Bro. F., we have had enough. I am, as always, for peace; but if this course is to be followed out, there is no unity, or peace for the church.
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I have an inclination to try to rob any one of his opinions. I only ask that I shall not be ostracized for mine. Is it possible that even some of the other brethren have yet to learn brotherly forbearance? I have been greatly wronged by being represented as blood-thirsty and revengeful. There never was any foundation for this. Still, I have preferred to act more strictly on the non-resistance principle than elsewhere, than many who advocate the doctrine. I am, I hope, not in the power of such things.
Dallas, Texas, Oct. 11, 1866.
C. KENDRICK.
Brethren—We are always pleased to hear from Brother Kendrick. He writes what he sincerely regards as truth. To be sure, in what he has penned in the foregoing essay, we can scarcely a position that we could authorize by the Scriptures, and in general we may suggestive of what may be expected in the future.
- That Brother Kendrick writes with remarkable freedom, when objecting to the views of Brethren Lard and Benton. It occurs to us, that it would have been better to give the reasons for his conclusions. In answer to the friendly suggestion, that we are too brief, we would reply, that we have never attempted a full examination of the subjects or war politics, as legitimate pursuits for Christians. The Brethren have generally been much more devoted to these subjects than to Christianity. For many years we have been calling attention to them, with a view that it is necessary in the first place, for our friends to set themselves to investigate the matters at issue. We are happy to know that this change has taken place in many honest-minded persons within the last several years. This change is not, in our judgment, the result of failure in the unsuccessful manner, as intimated by our friend, Isaac Errett, of the Standard. If he knew how offensive his insinuation is, to men who have not been, in the least, influenced by any successful or unsuccessful political cause, he surely would be a little more respectful. The men who have written most and said most on these matters, were mostly identified with any political or war party.
- Brother Kendrick, in common with many of the brethren, intimates that “When we have no Bible authority, we are free to do as we please in religion.” Paul says, “We are thoroughly furnished to every good work” in the Scriptures, and we take the occasion to state, that everything the Father has told us to do, He has also specified the manner of doing it. This is a most dangerous assumption of our brethren, who rely upon human wisdom, with Romanists and Protestants, for plans for carrying out the purposes of God. Lack of confidence in the church’s ability to sound out the truth and edify the members for Heaven gives birth to human organizations, which occupy the place of the heavenly.
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No people will think of attempting to save men by Temperance Societies, Missionary Societies, or other Societies suggested by the wisdom of this world, till they doubt the ability of the Church to employ to best advantage all her agencies for the salvation of our race.
Brother Kendrick asks:
“Do you mean to admit, that civil government is necessary, and will he during the millennium? We mean to admit that while ‘the prince of this world’ has subjects on this earth, unless God shall change his mode of operations, no doubt there will be work for the government of the wicked, but always in the hands of men of this world. Such as are not of this world will take no part, in our solemn conviction, in directing the affairs of his majesty’s kingdom. The children of this world are competent for the work, while ‘the children of light’ are not. We offer no argument, but we beseech brother Kendrick, and our brethren generally to learn, that we may really teach. It strikes me that the brethren, upon a full examination of the subjects of War and Politics, will greatly modify their views and practices. They who serve God will surely find by the way. T. P.
GO YE INTO ALL THE WORLD.
There was a deeply interesting meeting in the Christian Church, in this city, last Monday night. It was the occasion of a farewell interview between Messrs. Haden Lee and T. J. Gure, and the congregation of Disciples here. The two young gentlemen, graduates of the State University, are under the control of the Christians of Kentucky, and are going out as missionaries to Australia. They are preachers of very superior quality, and will, indeed, be a God-send to the people of that far-off land. Monday was their last night in Kentucky. About two hundred and fifty persons had assembled in the Church, when the services were opened by singing, reading the commission of the Savior, and prayer. The two young missionaries were then introduced to the audience by Mr. Walk, each of whom delivered a brief address of thrilling interest. It was a truly noble spectacle, and we would like to give a fuller report of the speeches, but want of space forbids.
After the addresses, the audience engaged in singing the hymn, “Am I a Soldier of the Cross?” when it appeared to us almost every person in the house went forward and extended the hand of love, sympathy and fellowship to the two noble young heroes. This ceremony called, at the request of Mr. Walk, Major George W. Williams offered a most appropriate and solemn prayer to God in behalf of the missionaries. This was followed by another hymn, most happily pertinent to the occasion, after which the audience was dismissed.
It has never been our privilege to witness anything more impressive—anything more calculated to move the heart—than were the services.
Paris, Kentucky, 11th.
THE GOSPEL ADVOCATE
EIGHTH—OUR FUTURE
In our last number several typographical errors crept in. Bro. Cune’s name was spelled wrong—D. Vaughn was made S. Vaughn, Henry was spelled Ming. When we asked for the Post office address or public brethren, through whom we could gain information of the destitute regions South, a period made the source uncertain, and possibly some would not understand what we wished. We ask our brethren to write to Bro. V. M. Metcalf at the reliable information of the suffering South, and to give him the names and Post Office address of reliable brethren and citizens in the destitute regions, with whom we may correspond, and through whom we may make distributions.
These errors grew out of our absence in holding a meeting in Todd Co., Ky. We have frequently been annoyed by such errors during the year, which have occurred from similar causes. We have also had frequent complaints of failure to receive numbers. While the great majority of these cases have been through mismanagement of the mails, some have doubtless occurred in our own offices. We this year undertook to do more than one person can do well.
We did this as a means of continuing and establishing a paper. We have struggled through the year, and will complete it with our present arrangements. Our paper will not pay expenses this year. This is owing to the impoverished condition of our country, the lack of mail facilities, and to the fact that many subscriptions were canceled. We sent out several hundred to individuals South, who were confident they would be able to pay for the paper this year, the greater number of whom find themselves less able to pay this fall than in the early spring. For this we have but a word of complaint to make, but feel that we must expect for the next four years much better, and we will make our announcements next week. We make these statements to let our friends see the necessity of increasing our circulation.
We will next relieve ourselves from the office work of the paper, placing that department under a competent clerk, who will attend daily to this department, and we doubt not manage it much more satisfactorily than we have been able to do. This arrangement will give us more time for study, and enable us to prepare matter with more care and in better style, besides enabling us to devote more of our time to preaching. We will make, possibly, some changes in the style of the Advocate for the next year.
Our ambition is to publish a large, thrice-column, 8-page, weekly pamphlet, in neat and substantial style. Whether we will ever be able to do this, depends entirely upon the extent of our circulation. It takes time, attention, and means to build up a paper of any description. We commenced our present effort with limited means, and we must make up for lack of revenue by increased efforts and devotion. Will not our friends aid us?
Our efforts in the future, as in the past, shall be to build up no party, no…
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denomination or interest, to cater to no prejudices, political or sectional, but shall he to know the truth, the whole truth as it is revealed in the Scriptures, and to induce perishing mortals to obey that truth. Our efforts have been, shall be to induce men and women not only to profess Christianity, but to represent its requirements in all the relations of life. Some have reported to me that they have ceased to encourage the circulation of the Advocate because they disagree with the Editors on some points. We wish to say to all such that while we never expect to conceal our faith or principles on any subject of interest to the religious world, never expect to progress one kind of faith or principles to one man and a different kind to another; at the same time we have no disposition to close the columns of the Advocate to any one who may differ with us. The Editors themselves have, in one word, the Gospel Advocate shall not be partisan either for or against Missionary societies, nor for or against Christians engaging in war or politics, but shall be open to the free, full and candid investigation of the matters from those occupying opposing positions on these and other peculiar questions as our space will admit. We intend hereafter, more rigidly than in the past, to exclude all personal quarrels and bickering. The Advocate was not established to defend the doctrines or individuals, either its Editors or others. It hereafter shall be restricted to no such ends. It matters but little to the great interest of the cause of God in the world whether I or any other brother be a believer or not. Principles and institutions that exalt the interest of humanity, not men, shall demand our attention.
It is only as men become identified with such principles and institutions that they shall ever unite with us. We appeal to the lovers of truth and right conscience them, for their aid and encouragement. We are willing and anxious to walk with you without regard to denominational, political or personal interests, wherever God, through the truth may lead us, feeling confident that He, and He alone, can safely lead in secure paths through this world of sorrow and disappointment, to a haven of unbroken peace in His abode in the heavens.
MEXICO, MISSOURI
Bro. Fanning and Linscomb: I have been thinking for some time of asking for a sample of your paper. I have been noticing some extracts from it, in the A. C. Review. And from what I can gather, I am inclined to believe you are on the right track, especially on the subject of War and Politics being incompatible with Christianity. So far as I am able to see, I cannot discover anything that will do for a substitute for
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THE GOSPEL ADVOCATE
The Word of God. No organization can exist without laws. If these laws are more than the Word of God, they are too much; if less, too little. We are commanded to obey every ordinance of man, etc. This is the strong text of politico-religious tenders, and were it not for the directly opposite teaching of Jesus, and the teaching and practice of the prophets and apostles, I too would say, do all that is required at your hands by designing politicians and bloody military chieftains.
But we find in the sermon on the Mount, Matt. 5 to 7, teaching that forbids us at least to obey one ordinance. Daniel did not hesitate to disobey the decree of King Darius, nor did the three, Shadrach, Meshach, and Abednego, bow at the King’s command. God approved of their disobedience and preserved them from the vengeance of their tyrannical oppressor.
There are other examples of disobedience to human law, when it clashes with Divine law. We can come nearer home than the cases of Daniel and the three. It may be said of these that God approved their disobedience because they were required to worship images; but in the New Testament examples this is not so. The Apostles were forbidden to speak in the name of Jesus of Nazareth, but “Peter and the others answered: we ought to obey God rather than man,” Acts v. 29; and daily in the temple and in every house they ceased not to preach, Jesus Christ, contrary to the law.
Now we might, we think, truly say, that we are justified in violating the law of man, when it commands us to do something that God through his Son says we shall not do, as was Daniel or the Apostles. God’s principles are as immutable as himself. He requires obedience at the hands of his followers; and though he does not tell all under all circumstances to do the same things, yet he requires or teaches acts of obedience, according to his ability and his purpose.
Let the command to do, or not to do, be as simple as it may, we are no less bound to observe it. Will any one deny that we are forbidden to kill? It will be a prominent point in the law; but one will say, did not Abraham kill the kings, and did not Joshua lead to battle, and David destroy life by the wholesale? This is so, but a Jew was not allowed to kill a Jew of his own will, or at the will of a combination of Jews, nor in any way, but as prescribed by their God.
Mark that they were allowed to kill those of other nations in battle, but they had to use the means that God put into their hands, or they failed, and the enemy overcame them. And those means were not such as the wisdom of man would suggest; for instance, the trumpets or ram’s horns at Jericho. In all things they had to follow the instructions of God. When they failed to do so, they met with reverses. “Now all these things happened unto them for ensamples to us, and are written for our admonition,” 1 Cor. x: 11.
These Jewish rulers were over temporal kingdom or priesthood, which was confined to a particular tribe according to the flesh, that is, the fleshly seed of Abraham. All who were not
THE GOSPEL ADVOCATE, 7:9
Blood kin or brought in according to the law, were considered strangers, foreigners, alien, and upon them God allowed his people to make war; but a war between Jew and Jew was not thought of as being the will of God. No fighting between those of the same kingdom, priesthood or kindred. Now, Christians are all one nation, one priesthood, one kindred, and all who are not are aliens and foreigners; upon them Christians are allowed to make war and destroy them, or bring them in subjection to their king. But the weapons are not carnal, but spiritual, and mighty to the pulling down of strongholds. The servant cannot plan the attack, he has no right to select the means, but must fight as directed, and use the weapons that his Master has given. He must put on the whole armor of God, and take the sword of the Spirit, and use it with as much diligence as did the Jews their trumpets; not debating for the Lord, nor limiting God with the simplicity of the means, or destroying their efficiency.
Yours,
J. L. CASTLEMAN.
Nashville, October –, 1866.
To the Disciples of Jesus Christ in this State
We, a committee of the Brotherhood in this State, appointed for the purpose, desire to inform you of the condition of our brethren in the South. The crops having failed in this and in last year, and their homes and the country generally having been devastated by large armies, the inhabitants are reduced, in many sections, to a state of almost absolute want of food and clothing. Therefore we earnestly appeal to your humanity.
You know the grace of our Lord Jesus Christ: who, though he was rich, yet for your sakes became poor. You know, also, that “it is more blessed to give than to receive.” Allow us then, to say, that provisions, clothing, or money, sent to M. E. Baugh & Co., Nashville, Tenn., will be scrupulously and sacredly forwarded, and equitably distributed. Let the boxes be marked “For the destitute South.” Information will be cheerfully given by V. M. Mitchell, and, when necessary, a trustworthy agent will accompany and distribute the supplies.
Yours in Christ Jesus,
Y. M. MITCHELL,
P. S. HALL,
Advisory Committee.
DAVID LUSCOMB, Secretary.
Editor W. R. Hooper’s address is Trank, P. O., Davidson Co., Tenn. Will the Brethren please remember.
TO CORRESPONDENTS
In writing for the Advocate, correspondents will please write on one side of the paper only. Write as distinctly as possible, and without flourishes. Proper names should be written very plain.
THE GOSPEL ADVOCATE
FELLOWSHIP
At the consultation meeting held at Franklin, Tenn., Brother Joseph Wheeler, of Chatham County, Georgia, was present to represent the destitution prevailing in his own county, as well as in Graham County, Ala., and to ask for the distressed brethren and sisters in those sections of the South. He represented many of the localities, destitute and suffering, in those counties in a most eloquent, desperate and suffering condition, no money meant or bread, in those counties to be obtained for their comfort or anything else, with the greater portion of the community too destitute to set out to the country. Brother W.’s statements are abundantly corroborated by other testimonies. To relieve these sufferings, Dr. Y. M. Litscomb was requested to act as agent for receiving and forwarding supplies at Nashville, Tenn. He, with the advice of Bro. P. S. Fall and D. Litscomb, will distribute them among the needy. Brother J. Brown, of Parkersburg, Ky., was sent as special messenger to Nashville and points further north, to help in the distribution of these materials.
D. Litscomb was requested to act in this matter. It was resolved that every church and friend to humanity will engage heartily to contribute in relieving the wants of these sufferers. We hope every Church of Christ in the land will constitute itself a society appointed of the Lord to engage in this very work. Will the Elders and Deacons in every congregation see that this matter is brought to the attention of the brethren?
Every church in Tennessee and Kentucky is called upon to contribute what may be had in their communities for this work, and be directed to A. B. Co., Nashville, Tennessee. Those farther north will find it more convenient to send to Louisville and other points, at which arrangements will be made for its reception and forwarding, and we trust made public soon.
We also received a correspondence from all really destitute regions of the South, stating actual condition of people, and things to name of churches and other reliable persons with whom we may correspond, and through whom we may distribute to the needy.
The object is to relieve, first, the destitute Saints; second, other suffering fellow mortals. Do good to all as you can, especially the household of Faith.
D. Lipscomb
This has been inadvertently overlooked from our last issue.
D. L.
Brother McCalfe has received for the destitute of the South the following amounts:
- From Church at Clarksville, Tenn., $112.75
- From Sister at Allensville, Ky., $50.00
- From Tipton congregation and Union School House, Indiana, by the hands of B. K. Mount, $26.00
- One box of clothing from Louisville, Ky., by Brother Butler.
D. L.