THE GOSPEL ADVOCATE

T. Fanning and W. Lipscomb, Editors
Vol. V
Nashville, October, 1859
No. 10

“THE LIMITS OF RELIGIOUS THOUGHT”

By Henry Longeville Mansel, B. D., Reader of Moral and Metaphysical Philosophy at Magdalen College, England.

THE BAPTIST LECTURES FOR 1858

The fact that the above named work has excited a much wider influence with the scholars of England than any similar production of modern date, suggests the importance of briefly noticing the circumstances which gave rise to this rare book, as well as the doctrine set forth. A few extracts from the will of the Rev. John Bampton, Canon of Salisbury, will best tell the story.

“I give and bequeath my land and estates to the Chancellor, Masters, and Scholars of the University of Oxford, forever, – in trust, that is to say, I will and appoint the Vice Chancellor, to take all rents, etc. and after paying taxes, etc. that he pay the remainder to the endowment of eight Divinity Lecture Sermons, to be established forever in the University.”

These sermons were to be delivered annually as the will directs.

“To confirm and establish the Christian faith, to confute all heretics and schismatics – upon the authority of the holy Scriptures – upon the authority of the writings of the primitive fathers as to the faith and practice of the primitive church, – upon the Divinity of our Lord and Saviour Jesus Christ – upon the articles of the Christian faith as comprehended in the Apostles and Nicene Creeds.”

“Also I direct that no person shall be qualified to preach the Divinity Lecture Sermons, unless he hath taken a degree of Master of Arts at least in one of the two Universities of Oxford or Cambridge.”

THE GOSPEL ADVOCATE

and that the same person shall never preach the Divinity Lecture Sermon twice.

The object of Mr. Bampton was certainly a good one, however, considering his mind might have been, in reference to the subjects he wished discussed. It is evident, he ardently desired that the Christian religion should be examined on its own merits.

In anticipation of our conclusions in regard to the lectures, we consider it proper to intimate that the Chancellor, Scholars and Fellows of Oxford, were certainly fortunate in the selection of Mr. Mansel to the work. From recent accounts in foreign journals, we should not be surprised if their effect were to essentially modify the moral and metaphysical speculations of Oxford and Cambridge—indeed of England, and possibly all Europe. In America, speculations are imported at a high tariff. Even Martineau, and the Rochester Spiritualists are the natural outgrowth of the Cartesian dream, or system.

The table-tipping, and direct relations from inward impulses, both East and West, and the whole “getting-religion” scheme that has spread from the Shakers of Kentucky to the ends of the earth, all have sprung from German witchcraft, under the imposing lead of philosophy, or experimental religion.

We can but regard Mr. Mansel as a gentleman of strong merit to attack the speculations of Europe at home quarters. He has certainly beaten the lion in his den; although we consider the main remnant of his melons learned to bear as correct, he has proceeded cautiously—sometimes he dilutes clearly his pathway, and in many instances, he had employed a terminology by no means pure. He is, however, a clergyman of the Church of England, and like Henry Rogers, with all his respect, it would be next to an impossibility to use a pure speech.

Yet, as a correct thinker, we doubt if he is superior in all the precincts of denominationalists. Having practiced inductively and arrived at his conclusions in the eighth lecture, we think that it will be most profitable to our readers to call attention to certain preliminary questions, upon a clear understanding of which alone can we promise satisfactory results. Indeed, we are liable to admit that the mind is often so blinded by mere abstractions, that it is next to an impossibility to see the truth as it is written, particularly in the Bible. We therefore ask the attention of our readers to a very brief notice of a few isolated points in the work before us, a satisfactory composition of which may enable us to survey the whole ground in a pleasing light.

Our author, in his first sermon, calls for to show the differ…

THE GOSPEL ADVOCATE

Page 292

eHcc hd.WCN! D••gmatism ::mel P.a.t.ionali.•m, and in·as·mnch as the: fvr·
mer t.~rm is U5tla1ly l’vllght ttl light autl
put iuto for!IJ by tltc ,.;pirit, a:; wril.tett in the Bil,]e; ~1nd 1.],;: latter, a
religion t1 ~:tt
. .;prings ~pont
aueonsly fro1r1 human 11atnrc, \l’i:IH>tl~ Lht!
ni:Hly see the position a.s~nuH.:J i11 r•-f<:reneu to ~ad.. .AlthtiiJgh :\Fr. 1-falli’>~l Rel•ms .:;]u,,- to o:pnaii::>m is a rt’ligion of all-
tlu•ril y, r~~i
iug 111’011 “lmman a:,ilit
y
.” Sudt a\,j !i1 y iut•·frl’rf’;; not
with tlw :wthurity of the }’ather.
‘V<~ regret I hat lw is lllJt cl..-art·r-
tlHlL he clocs not take the bt·oa~l groun<l tlr:tL :~.11 trne re-ligion, wlsdher
nnoler t.hc oLjecLionablc JJaruc of du,:.!;tn:tli,;m, or practical piely, r,•$1!;
solt·ly npon l.he authority of him who reveal:; it, noL\’itb::;t:anding the
Slll.’E’l’ 01′ infi,J,.J< th:tt thi!! j.g IHlJl’ll rituaJisrn.

On the !lnbject of Ration:tli~m, he is much mrwe fpeiHlrnt coud11sions of the n:tlll·
tal reason.”
..gain, he say~, ” U
y Hationa!isnl, I nu:an to dt•!iif’nate
that sy;;:tem whose iinal le:::L of tn11l1 is phlcNl i11 the Llircct a~:
titC’SC t:tt~ultit~;; may ha
\’C been r;, i,.:etl to tlwi1· a;;snmcd llignity :u: arbi·
tral:>t•;;,”
He continue>, ”’!’he HatioNalist’l as>:igns to so1umo surerior
trilm:tl tho right to t1elc::nuinc what is csstjt>diug any ~iven
re~eladon, wh[)lly or in part acw1ording al< it. does
or dot·s nol sati:’f:\· the cowlitit•H~ uf some !Jigh(!l’ criterion to be ~tlJ’·
1•lietl by the hutuau eou~dtmsnl’ss.”

Comments are Unnecessary

The question is t.o <leterminc wlldher
religion is supP.matural-~otncthing rcvealctl by the l~atht•r tl.rou::h
the Gootl Spirit, in words and l(mus aa:;ily uutlerstood, or meJ•rly ll
l’rm1uet of uuaitled hum:mity.
PossilJl.r .John Ihmptou had heen
tronhleJ. on this ;;ubjoct. when he matlc pro•vision lor tl:o lectures. This
leatls us to gi\”e our author’s views on poillL:l leading to his final con-
clusion nuder the heall of

2u. The Capacity of the Human Mind, Warranted by Light from Without, to Discover Religious Truth

The theme: to meet the existence of “a supreme criterion of re·
ligious lruLh” ntH1cr the name of “religious intt1itions.”
” They u:;e

THE GOSPEL ADVOCATE

the weight,” he suggests, “without the counterpoise, to the imminent peril of their mental equilibrium.” It was an examination of this doctrine that led John Locke to write his essay on “The Human Understanding,” and under this or some other style, it forms the groundwork of most religious speculations in the nineteenth century.

211. The Feeling Sense

While it may be considered next to the one against the Holy Spirit, in this country to doubt the truth of an imaginary faculty called “the feeling sense,” Mr. Hancsel says: “A religion which repudiated thought to take refuge in feeling, attaches itself to the wall follies of Dramaticism.” Feeling is not a teacher, but merely the result of our mental malady state. If we have been properly instructed, and act in obedience to our instruction, our feelings will be such as we should desire. But from Jacob’s report, as in the instance of Jacob receiving the news of his son’s death, when his brothers had sold him, we are liable to feel intensely from unreal causes.

3d. Philosophy

Not only in England, but throughout the world, there seems to be an indelible charm in the word philosophy. The preacher who can use a certain philosophical standpoint in religion is met with the awe that inspired the Samaritans at witnessing the tricks of Simon the magician, and there is nothing more corrupting to preachers than the flattery springing from appeals in philosophical disputations.

But we will proceed to give Mr. Mansel’s view on the subject. “It is painful and instructive to trace the gradual progress by which an unstable (philosophical) disciple often tempts strip by strip, the writhing garment of his faith, conscious the while of his own increasing doubtfulness—and to mark how the language of Christian belief may remain almost untouched, when the substance and the life have departed from it. While philosophy speaks nothing but the language of Christianity, we may be tempted to think that the two are really one; that our own doubts are leading us to Christ by another and more excellent way. Many a young aspirant after the philosophical faith, trusts himself to the trackless ocean of rationalism in the spirit of the too confident apostle, “Lord, bid me to come to thee on the water.” And for a while he knows not how deep he sinks till the treacherous surface on which he treads is yielding on every side, and the dark abyss of unbelief is yawning to swallow him up.

There is no bright ray in philosophy which can illume the dark

THE GOSPEL ADVOCATE

294

Mansions of death; and it is vain to look for spiritual light in the feeble brain of man.

4th. Reason

In the words of Sir William Hamilton, “it is a very vague, vacillating and equivocal word,” and yet it is relied on in religious discussions with the confidence that it will make every needed spiritual discovery. It professes to gain all spiritual knowledge, either from external nature, or what is called “the world within”—a perfect microcosm—or epitome of the universe without, in the style of fancy.

Bachelor Mansel admits that “Speculative reason is unable to prove the existence of the Supreme Being,” and that “A religion based solely on the reason may starve on barren abstractions, or bewilder itself with inexplicable contradictions.” He says again, “Let religion begin where it will, it must begin with that which is above reason,” and adds, “We may seek as we will for a religion within the limits of the bare reason, and we shall not find it, simply because no such thing exists.” To complete the picture, he says, “That so far is human reason from being able to construct a scientific Theology, independent of, and superior to revelation, that it cannot even read the alphabet out of which that theology must be framed.”

On the condition alone that reason shall consist in the ability of cultivated human nature to examine testimony and draw correct conclusions, are we disposed to admit that man is a reasoning creature. It enables us to pass from effect to cause, but it gives us not the strength to rise from the natural to the supernatural. This is the exclusive province of revelation.

5th. Consciousness—A Revealer of Secrets

Mr. Mansel, even in his preface, denies the existence of “Religious consciousness as a criterion of truth,” and maintains that whatever may be said of “instinct” or “feeling,” it cannot be employed for purposes of theological criticism. The communication of mental phenomena from man to man (and he might say from God to man) must always be made in the form of thoughts conveyed through the medium of language.

But our author most wisely denies the very existence of a single faculty or power in the human soul called consciousness. He regards consciousness as the result of the action of the aggregate powers of the mind. He says, “Consciousness in its earliest discernible form is only possible as the result of an union of the reflective with the intuitive faculties. Without thought, as well as sensation, there would be no consciousness of the existence of an external world; without…

THE GOSPEL ADVOCATE

Thought as well as emotion and volition, there could be no consciousness of the moral nature of man. The feeling of dependence and conviction of moral obligation are the real materials out of which reflection builds up the edifice of religious consciousness. But Mr. M. affirms “the consciousness of a law of obligation is a fact of our mental constitution, and it is no more.”

But enough on this subject.

G. “The Moral Sense.”

Our author examines briefly the notion of a moral sense to govern man. He says: “We may suppose a kind of religious sense exist, by which the Divine attributes are apprehended in their own nature, and which gains a knowledge of God by direct apprehension in a manner similar to the evidence of the senses.” This is the method of mysticism in referring the knowledge of divine things to an extraordinary and abnormal process of intuition. This is starting from the Divine and reasoning down to the human.

On this supposition, Theodore Parker maintains that “The absolute nature of God is that of a pure will, determining itself solely by moral law, and subject to no affections which can operate as motives. Therefore that no revelation can be of Divine origin which attempts to influence man’s actions by the prospect of reward or punishment.” This is rank infidelity.

The obvious purpose of Mr. M.’s is to show what the prophet long since declared is true, viz: that “It is not in man that walketh to direct his steps.” The doctrine of innate right and wrong our author by no means favors.

Nothing is better calculated to confuse the mind of an honest enquirer than to tell him that there are certain acts right or wrong in themselves, or statements absolutely true or false.

“Truth and falsehood are not properties of things in themselves,” says our critic, “but of our conceptions, and are tested not by comparison of conceptions with things in themselves, but with things as they are given in some other relation.” Hence he concludes not the use of the high-sounding titles of the “Absolute and Infinite,” but these ambiguous counterfeits, says Mr. M., “manifest by their inherent absurdities, that they are not what they pretend to be; that instead of the Absolute manifesting in its own nature, we have merely the relative and finite contradicting itself.”

Our author concludes his discussion of man’s ability to discover religious truth, by a plain avowal that he possesses no faculty for directly perceiving or comprehending absolute Divinity. He says: “The attainment of a philosophy of the Infinite is utterly impossible under

THE GOSPEL ADVOCATE

296

The existing laws of human thought. He also argues that “It is not by means of philosophical criticism that the claims of a supposed Revelation can be adequately tested.” He says, “That if no family of the human mind is compelled to convey a direct knowledge of the Absolute and Infinite, no one family is entitled to claim predominance over the rest as furnishing especially the evidence of the truth of a supposed Revelation.” His position is that our rational powers are not to be employed when reference is to “the contents of religion, but its relations.” This is the high honor of all responsible creatures. God enables us to examine the genuineness and authenticity of the sacred documents themselves—the judgments and good faith of the writers—contrary to the actual occurrence of prophecies and miracles, and their relation to the religious teaching with which they are connected—the character of the Teacher himself, that one portrait which, in its perfect purity, holiness, and beauty, stands alone and unparalleled in human history or human life—the rise and progress of Christianity, its history, its trials and triumphs, its sufferings and victories, and its moral and spiritual results.

Taking all these and similar questions into consideration, are we prepared to conclude that Jesus of Nazareth was an imposter, an enthusiast, or a magnificent delusion? Either he was what he proclaimed himself to be, or the civilized world for eighteen centuries has been deluded by a cunningly devised fable, and he, from whom that light came, has turned that world from darkness to light—from Satan to God, with a lie in his right hand.

Our author identifies himself that Jesus of Nazareth is the Son of the Blessed, and that he has given to us a perfect revelation—one which forms the boundary of all correct religious thought. On the subject of the unity and essentiality of the revelation, he argues that “It is scarcely less important to attempt to improve his teaching than to reject it altogether. Nay, in one respect it is more; for it is to acknowledge a doctrine as a revelation from God, and at the same time to proclaim that it is inferior to the wisdom of man.” Mr. [Author’s Name] from the whole previous, concludes that “The enigma which encompasses the race of mankind from the Creation to the day of judgment, reason is unable to penetrate, and which faith can only rest content with here, in hope of a clearer vision to be granted hereafter,” and that we “should be content to know so much of God’s nature as God himself has been pleased to reveal; and when revelation is silent, to worship without seeking to know more.”

THE GOSPEL ADVOCATE

It is almost marvellous that so much truth should be found in a book from Oxford, England. Faith, in the work, takes the place of imagination and demonstrations of the masses.
T. F.

THE NAME CHRISTIAN

Having found the new name Christian, I now propose to show how it is given, or when persons can lawfully be called Christians. And that all may understand the law in the case, I will give an illustration of a marriage.

Suppose that Mr. Smith wishes to be married to Miss Jones: Mr. Smith’s first object is to make Miss Jones believe that he is a lover, and that he is able to save her from want, to protect and defend her during life; a proposition for a union is made; Miss Jones believes Mr. Smith’s word, and accepts the offer; the day upon which the marriage is to take place is set; the parties meet, the lawful authority is present; Mr. Smith and Miss Jones are summoned before the officer, he proceeds to ask them certain questions which, when answered in the affirmative, he pronounces them husband and wife.

Now the question is, when did Miss Jones loose her name and take the new name of Smith? Was it when Smith asked her to meet him in matrimony? No! Was it when she first believed his word? No! Was it when she met him on the set day? No! Was it when the officer pronounced them husband and wife? Yes! Now she begins to call upon the name Smith for protection.

Now her name was Jones until the law authorized her name to be changed to Smith, and I remark that had not this last act been performed, she never could have been called by the name of Smith, according to law. She might have called herself Smith, but it would be untrue and to her utter disgrace, because she had not complied with the law in the case, but so soon as she obeys the law, she then can wear the name of Smith—call her name Smith, and be so called by others; she now is entitled to protection by law under this name.

Well now to the application. I may not follow my illustration in every particular, but to begin.

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”

We see here first exhibited by God, and we love Him because He first loved us. We are induced to love Him from the fact that we know that we are sinners, and we learn…

THE GOSPEL ADVOCATE

Page 308

that Jesus came to save sinners, for, says Paul, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.”

To make a sinner believe that it is true to save him from his sins, Jesus came into the world, went about doing good, performing miracles, wonders, and signs, such as turning water into wine, the feeding of five thousand men, besides women and children, with five loaves and two fishes, healing the sick, opening the eyes of the blind, raising the dead, etc.

Now John says these things were done in order to produce faith in the sinner, or to this amount, says he, “but these are written that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.” The sinner hearing his word, begins to make preparations for the marriage, which he desires, by reforming his life, and setting his affections on one person, and the things belonging to him, in the place of having his mind on several persons.

This he learns from hearing the word of Him to whom he is to be subjected, for the law tells him to repent, for “God commandeth all men everywhere to repent.” He next learns that the law requires him to make a public confession of his faith in the person whose name is shortly to be given, for “with the mouth confession is made unto salvation,” this he does by saying that he believes that Jesus is the Son of God.

He is now informed that in order to his receiving the name, that he must now be subject to one other and that the law requires, which is that he must, by the authority of the prophet husband, be immersed “into the name of the Father, and of the Son, and of the Holy Spirit,” all of which things are to be performed on the part of the sinner, in order to the remission of sins; and before he can receive the name.

Then, in obedience to the law, the sinner meets the administrator of the water, there, in the presence of a gazing multitude they go down into the water, the immerser repeats the ceremony and confirms it by dipping the sinner under the water.

Now the question is, who shall he call the name?

When God first looked at him? No!

When he heard the confession? No!

When he believed, had repented, confessed the proper confession, and was immersed by the authority of Jesus into the name of the Father, Son, and Holy Spirit? No!

The law does not recognize Miss Jones as Mrs. Smith until she has first obeyed the law, so also does the law of God recognize the sinner as a Christian until he obeys the law.

Now it is not true for Miss Jones to call herself Mrs. Smith before obeying the law, so also is it for the sinner to call…

THE GOSPEL ADVOCATE

himself Christian before he obeys the law. I remark that the sinner after having complied, as before stated, receives the name Christian; he now can call himself Christian, and he is so called by others. He now has a right to call upon the name of Christ—to expect protection under the law of Christ so long as he wears the name of Christ. According to the scriptures, no person was anciently called Christian who had not first believed, repented, confessed, and been immersed; neither is any person entitled to the name Christian now, who has not obeyed the gospel according to the truth. But so soon as the sinner obeys, he receives the name, and so soon as he takes any other he brings a disgrace upon the cause of the great head of the church.

Then if I desire the name Christian, I must become a citizen of the Kingdom of Christ, and to become a citizen I must have the remission of my sins; and to have the remission of my sins I must believe, repent, confess, and be immersed. Observing this process makes me a Christian and forbids my wearing any other name as a distinguishing title.

Well, if it takes all the foregoing process to make a Christian, what must be done with those who call themselves Christians before they obey? Let them go and obey the law in the case! Now if I wanted to wear the name Baptist, I would join the Baptist Church; Methodist, then I would join the Methodist church, and so on with all other human names.

Brethren, it is the high honor of heaven to have the name Christian conferred upon us, and let us be assured that we are entitled to it if we have obeyed from the heart that form of doctrine delivered unto us. If an Apostle would not blush to wear the name, should we? Paul acknowledged the name Christian. When speaking before King Agrippa, he asked him if he believed the prophets!

“Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.” And Paul said, “I would to God, that not only thou, but all that hear me this day, were both almost, and altogether such as I am, except these bonds.”

And Peter says, “If ye be reproached for the name of Christ, happy are ye.” Again he says, “Let none of you suffer as a murderer,” etc., “yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.”

And yet I have heard professed Christians call themselves Campbellites. Brethren, this is a shame—it is a dishonor to the cause which we plead—you glorify Campbell and not God.

Then, brethren, let us call one another Christians, and thereby honor the great head of the Church. Let us

THE GOSPEL ADVOCATE

300

be one in name, one in action, one in advancing the cause of our Redeemer, and

“Let Christians all agree,
And unite them in one bond;
Gentile and Jew, and bond and free,
Are one in Christ their Lord.”

J. K. SPEER
Spring Grove, Texas, Aug. 23, 1859.

“IX CHRIST.”

“If any man be in Christ, he is a new creature (creation); old things are passed away; behold, all things are become new.”
— 2 Corinthians 5:17.

The proof that the gospel of Jesus Christ was designed to renew, to regenerate fallen humanity, is abundant in the oracles of inspiration. Man is said to be dead in trespasses and in sins. He must be resurrected to life and holiness. He is said to be a foreigner and alien to the commonwealth of Israel—a stranger to the covenant of promise. The influences of the gospel are to bring him near to God, to make him a subject of the kingdom of heaven—an heir of an eternal inheritance.

These scriptures plainly teach us that man must be changed from his old sinful state to one of holiness and righteousness, or he can never be a participant in the promises of the gospel. And it will be well to remember, while contemplating man as dead in trespasses and in sins, the state in which he is thus said to be dead.

Many, by not noticing this point, but supposing that man is dead in the same sense that Lazarus was dead, have greatly erred in relation to the means of man’s recovery. This error is the startling point of the theory concerning regeneration, which has been popular among the sects. This theory makes the gospel a “dead letter.” Its great and leading idea is, that man is totally depraved—dead in trespasses and sins; and that to awaken him there must be a direct and powerful operation of the Holy Spirit, the exercise of a power similar to that which resurrected Lazarus from the tomb.

Paul and the Ephesians, before their conversion, were dead in trespasses and in sins, and the picture he has given us of their condition at this time is truly an appalling one—a condition of fearful separation.

301

THE GOSPEL ADVOCATE

ration from God and holiness. No where in the New Testament is it said that the Jews were dead. As a nation they had separated from God at the time of the Saviour’s advent, yet there was among them some knowledge of the true God, and of the worship acceptable to Him.

It is true, that just in proportion as the Jews had separated themselves from God on account of sin and rebellion, just in that proportion were they dead in sins; for the word “dead” clearly means separation from that which supports and gives life, whether we contemplate it with reference to vegetables or animals, and the word “dead” as clearly signifies a state of separation. And as God in the life-giving system, and as the progenitors of life were separated from Him as they sinned, we find no difficulty in understanding the language God used in relation to Adam.

“In the day that thou eatest thereof thou shalt surely die.” And on account of sin separating himself from God, became dead in trespasses and sins. This being the case, the error of which we have spoken abounds. And as to the influence of this error in producing apathy, waiting for “God to work in his own good time” to make this resource available to a willing people—to quicken them—there can be no doubt of its ruinous tendency.

And especially does the Christian grieve when he contemplates the extent of this pernicious influence the great number of persons it has kept from the belief of the gospel, who waited from year to year through a long life, and who were still “waiting” when death knocked at the door of their clay tenement and summoned them to the unseen world, there to wait for the great judgment day. If death means separation from, the language “dead in trespasses and sins,” cannot imply any want of ability to hear and obey the gospel. If it does, the Book of God is not only “a dead letter” but much of it is meaningless, and God in giving it to His creature man was trifling with his best interest.

We have already seen that before man can be a partaker in the promises of the Gospel he must be changed from his old sinful state to one of holiness. And it is important for us to ascertain the means to be used, or the power to be exerted to produce this change. From the very nature of the case it must be a power above or superior to anything in man, or pertaining to him. In order that we may understand fully the change produced, and the power exerted to produce it, we will consider for a moment what kind of a change is essentially produced. And here let it be understood that the change and the means to produce it are similar. We cannot expect a physical change from the

THE GOSPEL ADVOCATE

Page 302

Exercise of moral means, neither a moral change from the exercise of physical means. This being true—and I suppose no one will doubt it—it will at once be seen that in man’s renewal there is no such exercise of power as was exerted in raising Lazarus from the dead, for the effect and cause would not be similar: a moral change produced by the exercise of great physical power. It will also be well for us to understand in what respect man is to be changed.

In order to hasten, I will state that man is to be changed in heart, in state, or it is a change of heart, a change of life, and a change of state or relation. We have seen that it must be the exercise of power above any possessed by man that must be exerted in producing this change of heart, and the important question is, what is that power? We find an answer to this question in the first chapter of the Epistle to the Romans. The apostle declares “the gospel to be the power of God to salvation to every one that believeth.”

In the first chapter of James we read, “Of his own will begat he (God) us with the word of truth.” Paul to the Corinthians—1 Cor. iv. 15—says, “In Christ Jesus I have begotten you through the gospel.” Again, Peter says, “Born again, not of corruptible seed, but of incorruptible by the word of God.” All these passages harmonize with the teaching of Jesus Christ in the parable of the sower, in which the word is likened to the seed sown by the husbandman.

These passages, with many others that might be quoted, teach that God’s power to renew fallen man is his own truth. When we contemplate the change as produced by the truth of God, we see no incongruity between the effect and cause but harmony, a moral cause. This single thought ought long since to have silenced those who contend for a display of power, such as resurrected Lazarus, in quickening or renewing man.

The man after God’s own heart could sing, “The law of the Lord is perfect, converting the soul,” while modern sadderics would sing, “The law of the Lord is a dead letter, having no influence on the soul.” The language of the great apostle to the Hebrews is very striking. He says (Heb. iv. 12), “For the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”

If the inspired apostles understood the word of God to be a “dead letter,” is it not a little strange that one of them should have written such language as the above? But while contending for the word of God, I desire not to be misunderstood.

THE GOSPEL ADVOCATE

stood as contending for it alone, only as the instrument—the means of enlightening the mind, and renewing the heart. For it is true that no man can say Jesus is the Christ only by the Holy Spirit. The truth of God is the sword of the spirit; and while our religion is begun, carried on, and completed by the influences of the Holy Spirit, it is only through the truth of God that these influences are exercised. In my next I propose to show that in order for the truth to change the heart, renew the mind, it must be believed that “The gospel is the power of God to salvation to every one that believeth it.”

A. W. O.
Four Mile Branch, Barnwell Dist., S. C.

THE DRESS OF GODLY WOMEN

Bros. F., A. C. & L. P. — My husband is taking the Gospel Advocate for the first time, and I am much pleased with it; I feel assured it is an able advocate of the truth as it is revealed in the gospel of God’s dear Son, and I beg permission to say a few things to the sisters with regard to dress.

As the aged women are to be “teachers of good things,” I wish to embrace every opportunity of doing good. My dear sisters, you who are wearing of gold and costly array, remember what an apostle has said, “I will, therefore, that men pray everywhere, lifting up holy hands, without wrath and doubting: In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold, or pearls, or costly array, but (which becometh women professing godliness) with good works.” When I look around and see the extravagance of dress, it seems to me we have almost forgotten that the earth is the Lord’s, and the fullness thereof. Then let us take the admonition of the great Apostle, and adorn ourselves in modest apparel—not in costly array.

We can then dispose of the Lord’s goods he has blessed us with as he has directed us in his word. Hear the Apostle again, “Charge them that are rich in the world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good; that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” Let us then lay aside all

THE GOSPEL ADVOCATE

Page 804

Superiority of Dress

Let us be ready to distribute, willing to communicate with the poor widow and her fatherless offspring. “Brethren, beloved brethren, hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he promised to them that love him? If God hath chosen the poor of this world, how careful we should be to embrace every opportunity of doing them good, that we may be found, like Zacharias and Elizabeth, all walking in all the commandments and ordinances of the Lord blameless. When the Lord comes, the second time without sin unto salvation, we may hear the welcome words: “Well done good and faithful servant, enter thou into the joy of the Lord.”

As ever, your sister in the faith,
NANCY J. HARDISON
Columbia, Maury County, Tenn., Aug. 30th, 1850.

Will not sister Hardison favor us with more of her letters?
T. P.

FRANKLIN COLLEGE, Sept. 8th, 1850

Brethren, Passing & Lecturing

We recently held a meeting, in conjunction with other preaching brethren, at Cross Roads, Bedford County, which resulted in the additions by confession and immersion of several young individuals. Thus devoting themselves in their youthful days to the cause of Christ, may they ever be careful to honor their Lord and Savior.

We have also been laboring recently with the brethren at Liberty Grove, Maury County, at which place there were several additions—some from the world, and some from the denominations. We perceive an increasing interest in the cause of primitive Christianity in our community. Never have we seen the brethren at any place more encouraged. They were few in number, and surrounded by much opposition. Notwithstanding, they continued faithful, keeping the ordinances weekly, and “teaching and admonishing one another in psalms, hymns, and spiritual songs,” and now they can see the pleasure of receiving their relatives and neighbors into their number.

We give these news in order to encourage others to do the same things. For as certain as the Bible is true, Christians will succeed if they will use the Lord’s means according to the directions of his word.
E. G. SEWELL

THE GOSPEL ADVOCATE

FRANKLIN COLLEGE—OPENING OF SESSION 1856-60

We are much pleased to be able to say to the brethren, and friends of education, that Franklin College has opened the present session with increasing patronage and prospects altogether flattering and encouraging. We speak with much confidence when we assure the friends of the institution that the managers are sparing no pains to make it all that could be reasonably desired, and we regret that proper efforts have not heretofore been made to place the school in a proper light before the community. A more orderly or respectable class of young men we do not think we have seen, and we are also happy in saying that the young ladies under the instruction of Mrs. F., Mrs. L., Prof. Lipscumb, Prof. Vile, and others, promise to do remarkably well. We speak without interceding—independently—and what we know to be correct.

—T. P.

CONSULTATION MEETING

Will the brethren please remember the meeting in Murfreesboro, beginning on Friday before the 1st Lord’s day in November. A full attendance is earnestly desired. The purpose of the meeting is to consider the case of our Minister in Tennessee whom we are publishing shortly. Shall we not meet, brethren, to encourage and strengthen one another in the good work?

—W. L.

Nacogdoches Co., Texas, Sept. 2nd, 1856

Ben. Franklin:—Believing that you are always glad to hear of the prosperity of Zion, and the advancement of the Redeemer’s cause, I will inform you that, since I last wrote to you, we have had eight additions to our congregation on Indian Creek, all by confession and obedience. In Angelina county, I have met with a good brother, who is now preaching the gospel.

The Missionary Baptist preacher of good talent, who is now preaching the hill he once considered to decay. I am preaching in San Augustine, Cherokee, and Rusk counties. The last heard from friends are well pleased with the Advocate. I shall try to do something more for you in the way of getting subscribers.

Hoping to be able to send you more news, I subscribe myself, yours in hope of a better world.

—W. M. P. MATTERSON.

THE GOSPEL ADVOCATE

FAITH

“If any man be in Christ, he is a new creature (creation); old things are passed away; behold, all things are become new.” — 2 Cor. v. 17.

Having shown that the gospel is God’s power to renew fallen man, I now propose that it must be believed. This is so plainly taught in the scriptures of truth, that I shall not here stop to prove it. And indeed, there is no necessity for this, for all admit that the gospel must be believed. Though some may entertain erroneous views concerning the importance of faith and its true design or office in producing a change of heart, the fact itself is admitted.

In approaching this subject, two important questions arise, viz: Can man believe? Is not faith the gift of God? In answer to the first question, I will say, that inasmuch as God has suspended man’s salvation upon the condition of his believing, it is certain he has the ability to believe, for he was trifling with man’s best interest in commanding him to believe.

“Believe on the Lord Jesus Christ, and thou shalt be saved!” Here is a command given, and it would have been trifling to have given this command when there was no ability to obey.

In answer to the second question, I will distinctly state that faith is the gift of God. Any faculty we possess is the gift of God, as well as the faculty of faith, or power to believe. The faculty for me to use my pen in writing these words is the gift of God, but all must know that the using of this faculty, the action itself, is my own action. The faculty for me to read is the gift of God, and so it is with its exercise, but the reliance is my own.

Not so in relation to faith being the gift of God. While we have these faculties as a free gift from God, we must use them; therefore, they will be of no service to us. And where God has suspended blessings upon the condition of our exercising any faculty, it is certain not to be received unless the condition is complied with on our part.

When the Jews asked the Messiah what they must do to work the work of God, he told them that to believe in him whom God had sent would be doing his works. All that was necessary to enable the Jews to believe had been given before they were required to believe. And as many as obeyed the requirement were blessed; those who disregarded it were punished, because they did not believe in the name of the only begotten Son of God. Hence, it is plain that man must exercise the faculty that God has given him, and not wait for faith to be given him in some mysterious manner; for as

THE GOSPEL ADVOCATE

he would perish, who would wait for food and drink to be brought to him directly from God: so will he perish everlastingly, who waits for God to give him faith without the exercise of his own faculties. The language of the Apostle is, “Say not in thy heart who shall ascend into heaven? (that is, to bring Christ down from above,) or who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved.” (Rom. x. 6, 7, 8, 9, and 10)

So then faith cometh by hearing, and hearing by the word of God. Hence it is that man must first hear the word of God before he can believe. In the second place he must believe in him whom the word of God reveals as the object of his faith. Hearing and believing, as the scripture hath said, his heart is changed. And here let it be remembered that it is not the manner of believing that changes the heart, but the truth believed. True, the truth must be believed with all the heart. In order to purify the heart, which is the same thing as to change the heart, it must be a faith that works by love—an active faith. It is said of the Gentiles that their hearts were purified—changed—by faith. It is said of the Corinthians, that hearing they believed. The Lord opened—changed—Lydia’s heart through the instrumentality of the truth; for the Apostle spake unto her the word of the Lord: she heard and believed, and her heart was changed. In the same way was the heart of the jailor changed. “Philip opened his mouth and began at the same scripture, and preached unto the eunuch Jesus.” This nobleman believed and his heart was changed.

From the above remark, and the induction of cases presented, I think it is clearly proven that by faith alone man’s heart is changed, but we should not mistake this change of heart for pardon, though necessary and essential to pardon, it is not pardon. All who believe have the power or privilege to become sons of God, and it is not until we are sons and daughters of God that our sins are forgiven. Being sons, God sends forth the spirit of His Son into our hearts, crying Abba, Father. Then it is that we become lit temples for the indwelling of the Holy Spirit. But let us remember, as already intimated, that this sonship, and consequently worship with Jesus Christ, is not obtained by faith only. Faith gives the power, the privilege to become sons. Hence it is clear that something else is necessary. It has already…

THE GOSPEL ADVOCATE

It has been stated that in man’s renewal there is not only a change of heart, but that there are also a change of life, of conduct, and a change of state. It is not until all these changes are produced that any one is in Christ Jesus. And the text declares that if any one be in Christ he is a new creature (creation, Greek, etc.).

In my next, I will endeavor to show how it is that man’s life and state are changed, or, in other words, how it is that man is introduced into Christ Jesus.
A. W. O.
Foul Mine Branch, S. C., Sept. 8th, 1850.

THE SIMPLE TRUTH

Dear Friends:

Why is it that the word of the Lord and his holy Apostles has an abiding place in the hearts and affections of so small a number of the professedly religious in the present age of the world? Anciently this was not the case! Thousands received it into glad and joyful hearts, and were willing to build their hopes of eternal life upon its holy and soul-inspiring promises.

In those days of Christian simplicity and primitive holiness of life, the disciples were commanded to let the word of Christ dwell in them richly in all wisdom, and if they could only live in humble subjection to this heavenly and divine injunction, they felt themselves perfectly happy. They were persuaded that there was power in the Word of a King, and that there was no higher power nor authority than that which is found in the King Eternal.

But alas! it is not so now… I am not so sure if the time has not already come when men—religious men—will not endure the ever-blessed word of God as sound teaching. But after their own lusts, having itching ears, they will heap to themselves teachers, who, instead of God’s word, will teach their own fancy notions of a joyful religion, and thus have their ears turned away from the word of God unto fables.

There are people to whom, in order to substantiate a proposition, you might as well quote the words of an old song ballad as the word of God. Yet, the good people really seem to be pious. Again, I ask, why is this the case? Can it be the results of early and improper religious training? Or can it be that the minds of many are spellbound by the recent and pernicious teaching concerning the higher…

THE GOSPEL ADVOCATE

Native Spiritual Power Within?

And if either, what are we to do that these evils may be removed out of the way of sinners?

I do not propose these questions because I suppose that you have never observed the many and hurtful evils exposed in their correct answers. The contrary is true. I see that your very worthy and sustaining Advocate is wielding a mighty influence in certain matters with a direct reference to those very matters. But it is with the view, first, of ascertaining if even more might not be done; and secondly, if so, by what means?

I am no alarmist, but really, I fear that we need not go from home to find this ancient disease, known by the term “itching ears.” Whether it is from our own “hosts,” I do not pretend to say; but certain I am of one thing, and that is we are very anxious to leap to ourselves teachers, to teach us what has already been taught—God’s powerful word. And when we get those teachers, if they were to teach us the requirements of the plain word of God, I am not very certain that we would all be pleased with it. I am sure we would not be pleased with it if the preacher was not from some noted college, and perhaps himself a president. And sometimes even those fail to please us. What are we to think? It may not do to say that God’s word does not abide in us, nor yet, that we not only have “itching ears,” but that these ears are turned to “fables;” but really it has to me the squinting in that direction.

If a plain man, all bowed down with humility and love to God, speaking his own vernacular only, should, in the presence of some among those of whom I know, and of whom I am ashamed—stand up and declare to us the whole counsel of God, I fear it would not be received. Their “itching ears” would echo for something ticklish.

What course are we to pursue in order to inspire our brethren with a love of God’s holy word? Anciently, men and women could stand half of a day at a time, and with delight, hear the word of the Lord read—not preached—and say amen at the end of the reading: and say, we will do all that the Lord has commanded us.

Now, if our brethren, to say nothing about other denominations, could only be induced to respect the Christian scriptures or word, as did the old saints the law by which they lived, might we not with great propriety look for our religion soon to wear features entirely new?

But while they hang on to the lips of their preacher for salvation and everything else, this much to be desired state of things will never be seen or felt. But I am about to answer my own question, “Why is it that so few…”

THE GOSPEL ADVOCATE

310

“have room for the word of God in their hearts,” and I will close and leave this for you to do.

But to the day of my doom, I am firmly fixed on one thing, and that is to carry out, to my very utmost, the resolve of Dr. D. T. Hall, which is, as well as I remember, to go for the truth, haltingly and flat-footedly, in preaching to saints and sinners the great and saving importance of receiving and conveying the unadulterated, unsophisticated, and unalloyed word of God in its primitive simplicity, power and glory. And, my dear brother, friendly as I am to learning and education, and even to institutions of learning when of the right kind, yet I care nothing for the glitter and pomp of some colleges. With the word of the spirit in hand, and the ability to speak my mother tongue so as to be understood, I shall go forth fearing no one. But my object is nearly full, and I must close.

Plead for the word.

As ever,
MATT HACKWORTH.
Benton, Miss., Sept. 5th, 1859.

REPORT FROM TEXAS

Palestine, Texas, Aug. 20th, 1859.

Bro. Fanning & Linscott:—The good cause, in parts of Texas, seems to be advancing. In connection with brother Clinton Maloney, I held a two days’ meeting at Jeruigan church, in Hopkins county, about the Lord’s day in May last, the result of which was an accession of five members by immersion.

At the same place, a month later, we preached two days, and five others were added by immersion.

On my way to this place, a few days since, I happened at a meeting in Van Zandt, appointed by a brother who was hindered from attending. The assembly was large and very attentive to the preaching of the word. I delivered three discourses, and seven were added, all by immersion. One of these was a lady over seventy years of age, who had been a Roman Catholic all her life. Such was the effect of the truth presented plainly to her mind, she shook as if under the influence of an ague. Many of her children and grandchildren being present, a like scene of intelligent and heartfelt rejoicing is seldom witnessed. She is evidently one of those who have stood in the marketplace waiting for employment. She now has the opportunity of working the

THE GOSPEL ADVOCATE

last hour, and of being as well compensated as those who have borne the heat and burden of the day,” (?)

I learn from Brother E. Stirman of Henderson county, that he has immersed in Van Zandt county in the last two months, some fifty-four. Beside these he has made several additions in the county in which he lives. You will probably receive from him before long, a report more fully setting forth the result of his labors.

Fraternally, etc.,
B. L. D’SPAIN.

DRAINING, Texas, Sept. 8th, 1859.
Dear Fanning & Litteral:—Brother Foster and myself have just closed a meeting of ten days, at Post Oak in this county, being greatly assisted the two last days by the labors of Bro. Newcomb. The meeting resulted in twenty-one accessions to the good cause, viz: fifteen by confession and baptism, four reclaimed, one from the Baptist, and one by letter. For all of which we feel to give God all the praise through our Lord Jesus Christ.

Your brother in the Lord,
W. F. BUSH.

REPORT FROM MISSISSIPPI

Columbus, Miss., Aug. 26th, 1859.
Dear Fanning:—I am now on my way to Yorkville, Ala., with the view of holding a protracted meeting of some days, beginning tonight. The low brethren in this section of Alabama, are almost entirely in need of help.

And to go where the “slaves and fishers” are so completely the order of the day among the preachers, that I cannot tell when, if ever, it will be otherwise.

Ripe as this field is for a spiritual harvest, if some poor brethren preachers, for the rich salary-hunters will not do it, do not volunteer their own services, and go up their own charges, much which might be gained, will be lost.

Upon whom will the blame fall at the last?

On Friday night before the fourth Lord’s day in last month, Bros. Dean, Maire, and myself, held a little meeting some 1 ½ miles west of Palo Alto, Miss., and gained three valuable additions by confession and baptism. Including the fifth Lord’s day, Bro. Maire and I held…

THE GOSPEL ADVOCATE

312

REPORT OF EVANGELIST

Lone Mountain, AL, August 20th, 1859.

Dear Fanning:

I arrived at home the day before yesterday, from a preaching tour of three weeks in Mississippi and West Tennessee. The first meeting I held was in Corinth, Miss., where I labored five days, and had one addition by letter. I found the congregation rather negligent in regard to meeting on the first day of the week. The brethren having undertaken to build a very good house, in which to worship the Lord, but having run out of funds, the enterprise has come to a dead stand.

From Corinth, I went to Middleton, Tenn.; delivered two discourses to large audiences, which were well received. From Middleton, I was conveyed to New Hope meeting house, Hamilton county, Tenn. Here I labored six days, including the first Lord’s day. The result was seven confessions and one addition who had previously belonged.

THE GOSPEL ADVOCATE

Letter from J.H. Dunn

The congregation at New Hope is doing well—
Progressive and pious. The members contributed liberally for my sustenance while with them, and to enable me to visit destitute portions of the country.

From New Hope, the brethren conveyed me to Holly Spring meeting house, Tippah county, Miss., where I preached three days to large audiences. The result of this meeting was three confessions. The brethren here also contributed liberally for my support. Thus you see, we had twelve additions during the trip; and it was thought that a great deal of prejudice was removed and a good impression made upon the mind of many persons.

I must not neglect to say that brethren W. L. Tomson, of New Hope, Tenn., K. L. Rose, of Holly Spring, Miss., and R. McCall, of Enou, Miss., aided me much by their counsel, prayers, and exhortations.

To God be all the praise.

Your devoted brother in Christ Jesus,
J.H. DUNN.

Remark

If the disciples were in the habit of contributing on the first day of the week, there would be no occasion for those special efforts to raise funds; and if they were in the habit of meeting to keep the ordinances, there would be no complaint of “the church being in a cold state,” or of “dead members.”
T. F.

Letter from J.N. McFadin

Crichevillle, Williamson Co.,
Aug. 13th, ’59.

Bros. Fanning & Lincolin:
The cause of the Redeemer is onward in this part. Bro. Armstrong was passing through here from Bastrop to Hill county last week, and stopping with me a few days, he preached for us, and immersed six persons, three of whom were from the Methodists. Bro. Eubank had immersed one but a short time previous at that place.

The Advocate ceases not to do its part of the labor, and really merits its name, being an active laborer in the work. I have read every number for nearly three years, and I should find myself at a great loss without it. May it long continue to be to the cause of Christ, just as it ever has been.

Your brother in the kingdom,
J.N. McFADIN.

THE GOSPEL ADVOCATE

WHAT IS THE PLAN OF SALVATION BROUGHT TO LIGHT IN THE GOSPEL OF JESUS CHRIST?

We take it for granted, in examining this question, that no one will contend that sinners can be saved out of Christ. If this is a correct view, all must approach the Father through the Son. What then is the first step?

“Without faith it is impossible to please God.” He that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him.

How does this faith come, but by the word of God? What is the effect of faith? The following is the order of the New Testament:

Faith changes the heart, turning the sinner from the love of sin to the love of righteousness.
Repentance, as resulting from faith, is the Lord’s appointment for changing the life of the sinner.
Baptism, upon a confession of the faith, is God’s ordained means of changing the state of the penitent. Hence, Paul says, “As many of you as have been baptized into Christ, have put on Christ.”

P. H. N. (Deaf Mate.)

ENCOURAGING

Bro. F. — It has been with much interest that I have watched the results of the investigations between yourself and some of our speculative brethren. I have admired your steadfastness in contending for the truth as given to us in the Scriptures. While I have confidence that you will stand firm, I sometimes fear, lest from the many things part against you, you may possibly be discouraged. I hope you will continue in your efforts to establish the truth of God in all its simplicity among men. We are much pleased with the Gospel Advocate.

Affectionately yours,
JAMES EUBANK.

Chickasha, Tex., Aug. 7th, 1869.

We have no cause to forsake the truth. It has made us what we are, and promises us eternal life. May we prove worthy of the honors of the cause we are but feebly and imperfectly pleading.
T. F.

THE GOSPEL ADVOCATE

HOW ARE WE SAVED?

Bro. Fanning
Having, some time since, listened to a sermon delivered by a Presbyterian minister, from John iii. 14, 15. I will be greatly obliged to you if you will give us a brief hearing of the same through the Gospel Advocate.
Respectfully,
W. R. Cardman
Petersburg, Tenn., Aug. 1st, 1859.

Reply

The passage reads: “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life,” and we can imagine no difficulty whatever in anyone’s comprehending the purpose of our Lord. Still, we would not be surprised if the Presbyterian preacher took the position that we are saved by faith alone, by a merely mental act. This, however, is not the teaching of our Lord. The dying Israelites were saved in the exercise of the faith that led them to look on a serpent of brass, and we are now saved in the exercise of the faith that leads us to “obey from the heart, that form of doctrine delivered to us.” (Rom. vi. 17, 18.)
T. F.

Denham, Texas, Aug. 3d, 1859.
Bro. Fanning & Lippincott

Bro. McCall and myself held a meeting a few weeks since, on the Colorado, near Lagrange, at which, there were three individuals, having learned the way of the Lord more perfectly, were immersed into his death. Two of the number were Presbyterians, and the other a Methodist, all of whom of reputable standing in their denominations.

We had an interesting meeting lately in Bastrop, where we met with preaching brethren Armstrong, Strickland, Giles, McCall, Thomas, Kendrick, Furlet, and others. To be with whom, and other brethren (with whom we there met) was a source of great comfort to us. Notwithstanding there were but few accessions, we have reason to hope that seeds were sown, the fruit from which to be seen henceforth. Three were immersed, upon having made a confession of their faith in the Son of God, one reclaimed, and several added by letter. For all of which we feel to give God all the praise.
Your Brother, in hope of a resurrection to a better life,
W. T. Bush

THE GOSPEL ADVOCATE

Whitelyville, Texas, Aug. 15th, 1839

Bros. Fanning & Lipscomb:

I again give you a few items of news. The cause of our Master is still gaining in this vicinity. I spoke for the people at Pine Grove on the third Lord’s Day in July, and at the close of our discourse, five came forward, confessed the Savior and were baptized “straightway”; one other who confessed the Savior at a previous appointment of ours, was baptized at the same time and place.

On our way home, we preached the same evening at Pine Lick School House, and one more made the good confession, and was immersed—being the second one at that place since my last report. I also held forth the Word of Life on the fifth Lord’s Day at the house of our friend H. M. Harris, at that appointment, four made the good confession—three were immersed the same day, and the other I have immersed since.

Also, I have immersed two at Mount Pleasant, and one at Ragsdale since my last report. Bro. A. D. Davis held a meeting of some days at Northfork, and the result was three additions to the church, (and much good done, which we hope will yet yield a rich harvest)—making in all right additions to the church, and we pray that they may ever “walk worthy of the vocation (or calling) wherewith they have been called,”—always abounding in the work of the Lord; that they may be prepared to hear the Judge say “come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”

H. M. LOVELADY.

Antioch, Lamar Co., Tenn., Aug. 13th, 1839

Bro. Fanning:

By this you will perceive that the cause of Christ is gaining ground in this part of the West. A protracted effort has just closed at this place by our talented and aged Bro. Thus. Barrett, which resulted in twenty-eight additions to our Redeemer’s cause—two from the Methodists, three from the Baptists, three from the Presbyterians, three by letter, one reclaimed, and the rest from the world. It was a meeting long to be remembered. The brethren and sisters were much edified, and built up in their most holy faith. The congregation numbers something near a hundred.

To the Lord be all the glory!

Yours, in the labors of love,

JAMES M. BIARD.

THE GOSPEL ADVOCATE

EXTERIOR

Bno. F.1 :\::<I NO-:-I once concerned with a Methodist Circuit Elder on Christian experience. I asked him to answer two questions: “Why did Paul tell the Christians about their tribulation, patience, experience, and hope? Is it because God saved them by the washing of regeneration, and renewing of the Holy Ghost, which he shed on them abundantly through Jesus Christ their Saviour, (the same as in John iii. 5), or, in other scriptural words, because they believed, repented and were baptized?” He failed to answer.

If Methodist or Baptist claim to experience before belief, repentance and baptism, let it be Methodist or Baptist experience instead of Christian experience. The difference between Christian experience and Methodist or Baptist experience can be understood now. Our mistakes or prejudices, if any, must be removed or corrected by the New Testament proof. To obey all the commandments of God is the happiness of believers.

PHILIP HALE NEILSON, Dead Mate.

WHEN ARE WE SAVED?

When we believe, repent, and call on the name of the Lord in obedience. (Rom. … 17, 18.) The obedience to the faith is what honors our Father who is in heaven, pleases his children of the Lord, and encourages sinners to believe and obey likewise. The love of God is the motive which changes us from our love of sin to our love of righteousness.

P. H. K.

NEW BIRTH

The birth of water, (and of the spirit in consequence of faith and repentance), presupposes a joint conversion in consequence of baptism into the name of the Father, etc. John Wesley says: “By the water of baptism we are regenerated and born again.” He seems to lay too much stress on new birth, for he speaks of water only, and not of the spirit. The birth of the spirit presupposes a part of the new birth in consequence of faith and repentance. The birth of water presupposes another part of the birth in consequence of baptism into the name of the Father, etc. (We read not of a birth of water. T. F.)

P. H. N.

THE GOSPEL ADVOCATE

318

Spring Grove, Texas, Aug. 19th, 1859

Bro. Fanning & Lifescom
From the 1st of February up to the 1st of July, there were twenty-three additions to the various congregations composing the Giles Corporation. Bro. W. T. Lee and A. S. Hamilton commenced a meeting at Spring Grove on Saturday before the fifth Sunday in July, and continued up to the fifth day of August, assisted by myself. The meeting resulted in ten immersions. We then went to Rural Hill, Giles county, and commenced preaching on the sixth of August, and closed the fourteenth, with twelve additions. I remained with the brethren up to the tenth, at which time I left for Franklin, where I met with you and many other brethren, who were warmly engaged in defending the cause of Christ. I was much gratified to find so many able proclaimers of the Gospel, and to form the acquaintance of so many warm-hearted Christians. I do hope that the meeting may result in good. Bro. Locke assisted the brethren at Rural Hill. The twenty-two additions that were made while the brethren were with me, with the twenty-three before, make forty-five since my last report. To God be the praise through the Son.

J. K. S. P. E. R.

Quincy, Texas, Sept. 11th, 1859

Bro. Fanning & Lifescom
On Friday night before the fourth Lord’s day in Aug., we had a meeting commenced at Cagelilk, Haywood county, which continued until Monday after the first Lord’s day in September. Our preaching brethren were Bro. James Holiness, who, as you know, has been preaching among us for a number of years, and Bro. William Goodloe, of Kentucky. The meeting was largely attended by anxious hearers. Such profound attention I have never witnessed. The result was thirty-one accessions to the church. In the meantime the brethren were much built up in their holy faith. The good cause is onward in this region. During our meeting our esteemed and talented young brother, R. A. Cooke, (son of Bro. Richard Cooke, formerly of Rutherford,) was regularly set apart to the work of an Evangelist. May the cause of the Redeemer still advance and much good be accomplished in His name is my prayer.

Yours in Christ,
W. W. NANCE

THE GOSPEL ADVOCATE

Salado, Bell Co., Texas, Aug. 28th, 1859

Bro. Fanning & Linscomb:

Our camp-meeting, sixteen miles S. E. of me, closed last Tuesday morning, prematurely, owing to insufficient spring water, and a sudden shower, which was just sufficient to wet everything, and render attention to drying persons and things necessary. Still we immersed sixteen, and have evidence of other good results of the meeting. Since I wrote you, some more than fifty have been added at different places.

As ever,
C. KENDRICK.

Bro. Sewell reports twenty-four other additions since, at the same point, making in all about forty at that place. The truth will prevail whenever men are willing to preach it faithfully and earnestly.

W. L.

Louisville, Ky., Sept. 12th, 1859

Dear Bro:

We had very interesting meetings here yesterday (Lord’s day), two in the morning and six additions in the afternoon, one an aged lady, a Methodist of twenty years; another a young lady from Genon, Switzerland, who had been familiar with the preaching of D’Aultignac and Mahan, a young man whose letter is from a Christian congregation in Shrewsbury, England. So you see the cause of plain primitive Christianity is moving on in our beloved city. Oh! that Christians could live and practice the religion of the Lord and Saviour Jesus Christ, and cease their ungodly bickerings and hard speeches about their friends and neighbors.

Yours truly,
C.

Lewisville, Ark., Aug 19th, 1859

Dros. Fanning & Linscomb:

A few weeks since, we had a protracted meeting at Murfreesboro, and one at Corinth the week following, both in Pike county, in conjunction with the brothers Kelly, which resulted in ten additions at the former and seven at the latter place. We have just closed a happy meeting in Washington, Hempstead Co., with thirteen valuable accessions. This meeting embraced the second Lord’s day in this month. May the Lord bless the friends of His cause everywhere.

Your brother in Christ,
J. S. R.

THE GOSPEL ADVOCATE

CHRISTIAN MISSION, Cherokee Nation, Aug. 15th, ’59

Dear L.,

Since I wrote you I have, by special request, held two interesting meetings in Washington county. The brethren were much refreshed, and several were added to the Lord. I had the able cooperation of Bro. Umhau1 a portion of the time.

My love to your family and all the brethren. The favor of our Lord Jesus Christ be with you.

J. J. TROTT.

August 26th

Since writing the above, I have attended the annual meeting of the churches of Washington county, which commenced last Friday and closed yesterday, the Thursday following. Brethren Graham, Dexter, and several other preachers were present. The meeting was very refreshing to the disciples and produced much good to the world. Some fifteen were added to the Lord. One Protestant Methodist preacher gave his heart and hand on the great foundation. The prospect in Washington is very promising. The brethren are opening their hearts and purses to sustain the teaching and preaching of the Word. The Lord bless them, and cause them to abound more and more in all the work of faith.

Your brother in Christ,
J. J. T.

OBITUARIES

Died, in Alexandria, Tenn., August 21, 1859, sister Margaret Y. McClellan, (sister of Bro. O. D. Williams), in the 84th year of her age. The deceased had connected herself with the Christian church in Nashville, Tenn., in 1839, under the labors of Bro. Jas. C. Anderson. Shortly after, she removed to Alexandria in the early part of the year 1847, and connecting herself with the church, she continued a devoted and exemplary Christian until her death. Sister McClellan leaves two children, without father or mother, and many friends, relatives, and brethren who sincerely mourn the loss of one who justly belonged to all for her many acts of charity and her truly Christian deportment in all various relations of life.

Your brother in Christ,
W. H. SMITH.

Bro. Dr. B. W. Lauderdale writes from Newbern, Tenn: “I suppose you have heard of our afflictions. My brother’s family and Wilson died a few weeks since of scarlet fever. They are the first bereavements we have had in our family, and the afflictions are deep and bearing. But we try to bear up with Christian fortitude. We are still in the land of the living, but death will visit wherever we may make our abode. All must fall under the hand of the evil tyrant.”

T. F.

321

THE GOSPEL ADVOCATE

Bro. Fanning & Lusk

It has become my painful duty to inform you, and, through you, the readers of the Advocate of the premature demise of our beloved and highly esteemed sister, Mary Waltrip, consort of E. M. Waltrip. She bid adieu to earth with all of its mundane enjoyments, in Lewisville, Lafayette county, Ark., on the 13th of August, 1839, in the 21st year of age, leaving behind a kind and affectionate husband, and a little child, together with a numerous circle of devoted friends to mourn her absence.

About eleven months ago, she enjoyed the opportunity of hearing the ancient gospel preached; she, with all readiness of mind, received and obeyed it, and from that time up to her death, was a devoted disciple of Christ.

In the death of sister Waltrip, her husband has lost a kind and dutiful wife, her child (about eighteen months old), a good mother, the church one of her most exemplary and devoted members, her neighbors a good and confiding neighbor. She was also a patron of the Gospel Advocate. Her name and memory are embalmed in the hearts of her friends, and deserve to be recorded. May the Lord sustain her bereaved husband and motherless child. May we all prepare to meet her in heaven, where we may see the King in His beauty. Her short pilgrimage ended in peace.

J. S. ROBERTSON
Lewisville, Ark., Aug. 17th, 1839.

Bro. Fanning & Lusk

With sorrow of heart, but joy of hope, I inform you of the death of our aged and beloved brother, Jno. Pendleton, who went to sleep in Jesus on the 16th day of August at 6 o’clock P. M. Bro. Pendleton was born in the State of Virginia, was brought to Tennessee when a boy, and gave this country his native state. In early life was a Baptist; in the year ’37 or ’38, he heard the old gospel and came out on the Lord’s side, and was buried with the Lord Jesus in baptism. He leaves a widow and ten children to mourn their loss. He died with full confidence in the promises of God. Our aged father, aged 80, passed away, like Abraham of old, full of days, and is gone to enjoy that rest that remains for the people of God. O, let us all labor to meet in that rest where pain and death will be no more.

Your brother in the hope of immortality,
H. CRAFT
Cannon county, Tenn., Sept. 6th, 1839.