THE GOSPEL ADVOCATE
T. FANNING,
EDITORS.
D. LIFECOMB.
VOL. VIII.
NASHVILLE, SEPTEMBER 11, 1866.
NUMBER 37.
For the Gospel Advocate.
REPENTANCE—FORGIVENESS.
Vienna, Ill., May 1st, 1866.
Bro. Lifcomb: —You may think it presumption in me to offer to make a suggestion to one whose ability is so far superior to mine, but from the spirit that is manifest in all your teaching, I believe you to be a Christian, and if so, you will not disclaim all honest seeker after truth, though he lacks the polish education gives. I trust this is sufficient apology for troubling you with a communication.
I have read all that has been written in the Advocate. Its conductors are for the Lord and His cause, affront or please whom it may. There was but one sentence that escaped Ellie Fanning’s pen during the war, that I thought exceptionable. He said he did not see how the brethren of the South could fraternize with the brethren of the North; any more if he had limited it to certain brethren in the North, and extended it to certain in the South, who were as ready to plunge into war as any in the North, it would have been more acceptable. For I cannot see how Christians can engage in killing their fellow-men without violating their Christian obligation and putting on that scarlet colored robe you spoke of in one of your articles on “Church of Christ and World-Power;” in all of which I think you have taught the Christian his duty, but many, I fear, will reject it.
I have read all you have said on that subject, and all others in the Advocate, with much interest, but when you answer the question that I. N. asks on page 213, “Is restitution included in repentance, or is it the fruit or evidence of…”
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“Repentance,” you say, “We would say that repentance certainly involves an undoing of all the wrongs of which we have been guilty, so far as we are able,” etc.
Now, Bro. Lipscomb, I do not so understand it, notwithstanding your Scripture introduced. If I am wrong, I want to be right, and I know no better way than to state my objections. You give Ex. xxii: 1, which is indeed a plain statute. Then, 1 Sam. xii: 3, which exhibits a man ready to obey that law, and Zaccheus’ case, as recorded, Luke xix. He was perfectly willing to obey the law under which he lived; only convict him of wrong, and he was ready to restore fourfold. But will Bro. Lipscomb go back under the law to prove that it is right to make restitution, or that it is essential to repentance? Then we may go there to prove war right. Jesus says, Luke xiii: 3, “Except ye repent, ye shall likewise perish.” There is something to be done that we perish not; then it is of the utmost importance that that something should be explicitly presented to our minds, either in precept or example, that we may know when we have performed the work.
On the day of Pentecost when the people were commanded to repent, they obeyed the command. What did they do? They gladly received his word and were baptized. If they did all that was necessary, why shall we demand more? Again 2 Tim. ii: 25, “In meekness instructing those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth.” We conclude, then, that the Pentecostians were led to the acknowledging of the truth, not in word only but in deed and in truth. Now they are free from all crime. If they have a free will offering no one will object to it, but let them not steal or cheat or defraud any more. As this is a time when the faith of God’s elect is tried to the utmost, may I not say a word with reference to their forgiving each other. It does not seem that the Savior of the world taught that restitution must be made before forgiveness could be accorded. Let us refer to Luke 17, “If thy brother trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.” Is not forgiveness enjoined on his saying “I repent”? Now, can any child of God demand more than the Savior required? What did he require? The word of him that trespassed against his brother.
How Godlike is to forgive, without demanding more. But says one, “If he does not make amends for the wrong he has done, I never will forgive!” Jesus says, “If ye forgive not every one his brother, neither will your Heavenly Father forgive you.” If a brother says all, there is nothing to forgive. The very idea conveyed to the mind by the word forgiveness, is that there is indebtedness, without the ability to pay.
My brother, will it not take a faith that will remove mountains to forgive all the trespasses committed in the past four years? Do you not urge it upon the brethren with all the power of the Gospel Advocate?
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truth, and God will stand by you. May the Lord bless you, and make you a blessing to the church and the world.
Yours in hope of eternal life,
J. M. LEAMON.
JONESBORO, Ga., June 28th, 1866.
BRETHREN FANNING & LINSCOMB
In the 12th number, March 20th, of the Gospel Advocate, our beloved brother, J. C., has an essay on the subject of forgiveness, and in the 14th number, April 17th, I propose an inquiry on the subject to brother J. C., or any one else. A letter which Bro. D. L. says, “We hope the brethren will give the subject of forgiveness a thorough investigation.”
I have waited with patience, and yet, it appears that brother J. C. nor anyone else will answer my inquiry as found in the aforesaid 16th number, as follows: “Yet I ask you, Bro. J. C., or any one else, if we can forgive those who injure us, without any repentance on their part; if we are to forgive our Heavenly Father forgives, does he forgive without repentance; if not, should we?” I hope no brother will think me an egotist, should I attempt to answer the question. First, I will say I have met with some persons and preachers who contend that Christians are bound to forgive all who trespass against or injure them, whether the party or parties is trespassing repented or not, and the following portions of scripture were brought as proof: Matt. 6:14-15, “For, if we forgive men their trespasses, your Heavenly Father will also forgive you. But, if you forgive not men their trespasses, neither will your Father which is in Heaven forgive your trespasses.” Again, see Mark 11:25-26, “And when you stand praying, forgive, if you have ought against any: that your Father also which is in Heaven may forgive you your trespasses. But, if you do not forgive, neither will your Father which is in Heaven forgive your trespasses.”
Now, while I fully believe all that is said in the above passages, I contend that there is nothing said to authorize the belief that we are to forgive those who trespass against or injure us, till they repent and ask forgiveness. And in proof of this position, I refer to the following testimonies: Luke 17:3-4, “Take heed to yourselves: if thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.” And again, see Matt. 18:32, “Then his Lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee?” Is it not here clearly taught that forgiveness is based on the ground of repentance, and that…
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We are to forgive as our Heavenly Father forgives? Does not God say He will not justify the wicked, and by no means clear the guilty? See Exo. xxiii: 7, and xxxiv: 7. And has not our Heavenly Father taught, both nationally and individually, that repentance is required in order to His favor and acceptance? See Jer. iii: 7-8-9, and Ezek. xxxvi: 20 to 32.
The blessed Jesus said that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And it was then and there that Peter told those, for whom Jesus prayed while on the Cross, when they inquired what they must do, to repent in order to forgiveness, and those of them who obeyed were forgiven, and the Savior’s prayer answered. And again, we find the apostle Paul telling the people at Athens, that God commanded all men everywhere to repent. Repentance is necessary to forgiveness to life—to enjoyment with God, and unless men repent, they must perish, said the Savior.
Is it then true that God forgives none but those who repent? Does He require more of us? Does He require us to forgive those who have injured us, in word and deed, and who give no signs of repentance? Let those who think I am wrong, show it by the word of the Lord if they can. I am willing to pray for our enemies, to do good to those that hate us, and if our enemy hunger, feed him; if he thirst, give him drink; but to forgive those who injure us, without any repentance, I am not willing to do so, unless it can be shown that my Lord requires it.
May the word of the Lord lead us into all the truth that we may be the Lord’s freemen.
Yours affectionately,
NATHAN W. SMITH
We publish the following articles on the subject of forgiveness. The one from Bro. Lemmons has been on hand for several weeks, waiting a convenient time for a response. In reply to Bro. Lemmons, we think he has somewhat misapprehended the purport of our response to J. N. We spoke in that, not of the duty of forgiveness on the part of one who has been offended, but of what was involved in true repentance toward God.
And while strictly were we to go into the niceties of such distinctions, restitution is the fruit of repentance. We are satisfied that the Bible never recognizes these nice distinctions, but speaks in clear and practical language to the uneducated ear. The practical and attained in repentance is a redemptive heart and life, involving the undoing of all the wrongs of our life, so far as possible. For us to make these nice distinctions would only have a tendency to weaken the sense of obligation of attending the ultimate end.
Nor did we go to the Old Testament to prove what was our duty now. We found, as Bro. L. finds, repentance laid down as a duty under the new dispensation. To determine precisely what it means when used by God, we examined the Scriptural use of the term as exhibited.
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It is by God. We went to the Old Testament to see what meaning God attached to the term repentance. He did not use the same word with different meanings in the two dispensations. So our course was both legitimate and conclusive. I do not believe that the man who has stolen a thousand dollars and then professes Christianity, has abundance, but still refuses to restore that thousand dollars, justly and deeply repented in the sight of God, is a Christian, or stands the most remote chance of Heaven, without a further repentance that ends in restitution.
Besides, the Old Testament or Jewish economy is not more thorough and complete in its requirements than the new, but the reverse. If repentance, then, under that economy, required restitution, it may require more but cannot possibly require less under the New Covenant. While it is the duty of the sinner to perfect his repentance by restitution, to the extent of his power, God accepts the turning of the heart and requires him to relinquish the profession of that turning to seventy times seven in a day.
It is in this point, God requires the development of repentance and the first step toward restitution. We must accept this first fruit from our brother and hope for the best. Yet there may be more involved in the expression, “if he turn to thee,” than we are wont to consider.
When a man “turns to God,” he ceases to sin against God, and exerts all the means in his power to get right with God. Might it not be that the expression has the same significance in the Scripture quoted, but we certainly believe that it is the duty of the Christian to gladly receive the first indication of repentance from an offending brother, and with the mantle of that charity that hopeth all things, show as little of the exacting spirit as is possible.
But as regards Smith’s humility, we think it possible that it arises somewhat from a failure to distinguish the different degrees of forgiveness. To our mind there are different degrees of forgiveness. There is the full and perfect degree of forgiveness, which regards the sinner no longer as a sinner, but as justified and righteous. This forgiveness can come only when thorough and hearty repentance has manifested itself. God cannot receive all, and man cannot regard his fellow man as without sins, while he still cherishes in his heart and life sins clinging to those sins.
To hold a man who is cherishing his sins, as guiltless, would be to misstate the truth which he holds. On the other hand, if an unrepentant follower remains until full repentance was made, there would be nothing to forgive. Forgiveness carries in it the idea of overlooking wrong that cannot be righted.
While the other, to exhibit the penitence, must, to the extent of his ability, make compensation for the wrong he has committed, the obedient Christian must exhibit the spirit of the father that received the returning prodigal when he was afar off and forgave him. But in reference to sins that are not repented of, can a Christian forgive them? Not in the full and perfect sense of…
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Repenting the offender guiltless. That is impossible. But he should be possessed of that kind, bearing and forgiving spirit that the Savior exhibited in his treatment of sinners and outcasts, and that allows him to return good for evil, to cherish no bitter, vindictive feelings, but ever to go good to our enemies, and under all circumstances return good for evil. Christ’s feelings, work, suffering for the human family while it was yet in rebellion, is the model for our treatment of the impenitent sinners and offenders. His full and free acceptance of the penitent, obedient believer is right and should be our pattern for the treatment of a repentant wrongdoer. Taking Christ as our model in these things as others, is the only infallible guide to right.
In our country there is a class of crimes and wrongs that have been committed by professed Christians in the name of a nation’s subjects of the world powers or courts, that are not difficult to settle than any others. Our connection with the governments and the particulars that come into these questions, greatly embarrasses them. War, strifes, politics, worldly governments are all corrupt and corrupting. War is wholesale murder and robbery. Whatever votes for, encourages, or in any manner excites war, is just as guilty for all the crimes that are legitimately the consequence of that war, as is the individual who personally committed the crimes. Again, in war, such as we have passed through, men entered into the conflict upon each side with honestly motives. The different teachings in political science, their surroundings, and a hundred other interests, led them to different courses of action.
For professed Christians of one party or sect to suppose that all the honesty of sentiment or purpose was confined to their party or sect, exhibits a remarkable degree of narrow-minded bigotry. Men were totally honest in their views of duty on each side. And when once they entered the contest, violence, slaughter and slaughter were the necessary results. The individuals then became the mere instruments in the hands of the power controlling them.
How we are inclined to think that the sin was in yielding themselves instruments of an unrighteous power. So, too, we think that no individual who has himself entered the service of a world-power ought to complain or murmur who has merely served a different one. On these questions of difference in which, from our standpoint, both parties did wrong, the greater consideration should be exercised. Both parties held as they thought best, and one party had as much right to act upon his convictions as the other. In the same neighborhood and in the same church, one had been taught to believe that the supreme authority was vested and should rest in the state. Another held, from equally satisfactory grounds, that the paramount obligation of the citizen was the general government, and each acted on his convictions in this matter. In carrying out their convictions, each
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Party act as all men do when engaged in war. The wrong, we repeat again, was not in the acts that were performed, but in Christians putting themselves under the control of ungodly powers. That individuals may have made excuses of their position, and taken advantage of their opportunities to exhibit a depraved and corrupted heart, and to have indulged in crimes and wreaked vengeance on those who were at their mercy, is true, and such should be dealt with according to the spirit they exhibited; yet we should be careful that no party spirit controls us in this.
Yet to cherish prejudices against individuals for what was done by the power that controlled those individuals is not exactly fair. Forbearance, Christian forbearance, is what is needed now to allay the passions, heal the divisions and strifes, and put us in a condition that we may all be brought to recognize our wrongs, and that we may be prepared to avoid those difficulties in the future by keeping ourselves free from entangling alliances with the world-powers.
Every one should strive to see how much of wrong he has done and make amends for it, and to see how readily he can overlook and forgive in his brother. Thus peace and harmony will be restored to our disunited and scattered brotherhood, and as one people in the Lord we may labor and toil and rejoice in the Lord. Too many sacrifices cannot be made to attain this happy state, provided we do not sacrifice God’s truth and God’s authority.
D. J.
For the Gospel Advocate
Bro. Fanning—Dear Sir—
For more than twenty years I have been trying to teach my brethren here that all the church governments, church organizations, and ecclesiastical establishments in the world are purely human contrivances, without any divine authority whatever, or subservience to the truth as taught in the Scriptures. They are all built on far-fetched inferences and illogical deductions. It is because I have seen in the Gospel Advocate some things that seem to approximate to my ideas, that I am influenced and encouraged to write you. I wish to state and prove two propositions which I think will fully sustain the position taken above, and also show what is the divine teaching on those subjects.
My first proposition is, that the elders, be they who they may or what they may, are, by divine appointment, the overseers and teachers of the Christian Church. As proof of this proposition, I refer to Paul’s address to the elders of Ephesus, where he says, “Take heed to yourselves and to the whole flock over which the Holy Spirit has constituted you overseers, to feed the Church of the Lord which he has purchased with his own blood.” Also, the 5th chapter of 1st Peter, where he exhorts the elder to take the oversight, to feed the flock and to be examples.
These two quotations so clearly and fully sustain my first proposition, that I think no person will dispute it.
My second proposition is, that the word elders simply means the older…
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Persons. In proof of this proposition, I refer to the 5th chapter of 1st Timothy. Paul says to Timothy, who we know was at that time a young man, “Do not rebuke an elder, but entreat him as a father, the young men as brethren, the elder women as mothers, the young women as sisters.” Here Paul shows so clearly that by elder he means an older person, that no one can be mistaken. The words elder and elders are precisely the same word, only that the one is singular and the other plural. The apostle Peter also says, “for the like reason you younger persons subject yourselves to the elders.” Here Peter, by making elders the opposite of the younger persons, shows beyond the possibility of a doubt, that by it he means the elder persons. I think I have now proved my second proposition by two apostles of Jesus Christ, and that no higher or better proof can be given of the meaning of any word in the Scriptures.
Much more proof might be given of the meaning of the word elders, but I will only add a few more, by way of illustration. It was said to Rebecca, concerning her twin children, “The elder shall serve the younger.” The Scriptures, in speaking of the three sons of Noah, says, Ham was the younger son and Japheth the elder. The prophet Jeremiah, in his lamentations over ruined Jerusalem, says, “The elders have ceased from the gate and the young men from their music.” In the parable of the prodigal son we are told that the father had two sons, the younger was the prodigal, and when he returned home the elder son was in the field, when he heard the music and dancing. Now, I think that I have proved beyond the possibility of doubt, that the word elders means, in the Scriptures, the older persons, and if it should be necessary, I think I can prove that elders is a special word, and has, nor can have, but one meaning. It is never used in the Scriptures as a title of honor or a name of office. Our home literature ought to prove to us that we have greatly departed from the Scriptures.
We say church government, church organization, church officers, officers of the church, etc. Now, although these phrases convey big ideas and control everything called Christian, yet they are never once found in the Scriptures; consequently they are but the inventions of men, or perhaps, more properly, the artful devices of Satan, whereby the man of sin (the institution of sin) has obtained and still holds dominion over the people of God, and will continue to do so until the ancient of days comes, and the kingdom and dominion, and the greatness of the kingdom under the whole heaven shall be given to the people, to the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.
W. Y. SINGLETON
Springfield, Illinois.
The foregoing presents, undoubtedly, much truth. That the term elder is indicative of an old person is must certainly true. That older persons…
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were appointed to take the oversight of a congregation, is also true. That the present order of employing young, inexperienced men to come and sermonize to a congregation, to give such an one the oversight of the flock, and to call him a pastor or an elder, merely because he has a gift of talking, is most certainly a perversion of Divine order. If he has evangelical talent, let him use it, as other young men should use their gifts and talents, under the direction of the elders. But we confess there seems to be an indefiniteness with the greater proportion of our brethren in reference to the question, which of the elders of a congregation are to have oversight. Certain special qualifications are designed in addition to that of a fitting man for the work of a bishop or overseer. Now we infer that no man is designated by the Holy Spirit to do this work, unless he possesses these additional qualifications.
Again, Titus is instructed by Paul to set in order the things that were wanting, and ordain elders in every city, as I had appointed thee. Now if the wants of every church in every city in Crete demanded that elders should be ordained or set apart, is it not probable that every church in every other country in the world needs elders ordained or set apart? If only a certain number of the older persons, who possess the other requisite qualifications, are to take the oversight of a congregation, how are they to know which should do this without designation by the church? No man is a competent judge of his own qualifications. The misery that makes a great effort to give a pretense, feels, from the church he has joined, that he is more liberal than the true, open-hearted man who gives liberally without the corresponding effort.
D. L.
QUESTIONS TO ELDER B. FRANKLIN, EDITOR OF THE AMERICAN CHRISTIAN REVIEW.
In the A. C. Review of July 31st, 1898, we had the following from the pen of the editor, viz.:
“We have, in the Scriptures, information touching the qualifications of evangelists, overseers and deacons, and reference to their ordination to their work. But we have no account of the qualifications or ordination of prophets, teachers or pastors. The reason is simply that there are no such perpetual officers in the kingdom. An overseer, evangelist or deacon may be “apt to teach,” and in view of his aptitude to teach and his factual teaching, may be called a teacher or doctor, which means teacher. But there is no such distinct officer as doctor or teacher. In the same way he may figuratively be called “shepherd,” but there is no shepherd’s office as distinct office. We do not intend to flatter the publishers of the A. C. Review, when we state that we presume there is no paper among the disciples of Christ which has a larger circulation.
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and consequently, its ability for doing good or evil, must be admitted. Should its teachings prove “false, or even doubtful, its many readers may be injured. With the sole view, therefore, of eliciting truth, we propose to Brother Franklin especially, and to writers and teachers among us generally, the following questions:
- What is the meaning of the word office or officer under the Christian dispensation?
- Will our Brother F., or others, give any Scriptural or other sound reason for stating that “there is no such distinct office as deacon or teacher,” while there is authority for the office of evangelists, overseers and deacons?
We are not sure but a careful examination of the words office and officer may be of value to the churches.
T. F.
CALLINGS OF LIFE
That it is the duty of every one professing to be a Christian man or woman to have some constant useful employment, needs not to be urged to those familiar with Scriptural teaching. It is the imperative duty of every Christian to be engaged in some employment useful to his fellow-man. There are some callings in life in harmony with the spirit of Christianity than others. It behooves the Christian to follow that calling that most nearly harmonizes in its operation with the practices of Christianity.
If one calling is more calculated to tempt a man to steal or lie, or lead him into evil communications or temptations of any kind, it is the duty of the Christian to avoid that calling. He cannot pray “Father lead me not into temptation,” and at the same time follow a calling that continually leads a man into temptation. In speaking of these callings we leave out the account of the preaching of the Gospel, for while it is true that he who preaches the Gospel should live of the Gospel, it yet remains true that he who adopts preaching as a profession by which to make a livelihood, preaches while it pays, and then turns from it to some other calling when it ceases to pay, degrades both the preaching and the preacher.
Of all the callings of life none are so well calculated to develop the true and full characteristics of a noble manhood as those indicated by the Master, when he said man should live by the sweat of his brow. All efforts of men to live without vigorous, earnest manual labor in tilling the soil or at some handicraft trade, result, in some measure, in destroying the full development of the manly character. As classes, those who devote themselves to vigorous manual labor and active toil, have exhibited the highest traits of physical, intellectual and moral worth. He who seeks to live by wits, wholly without the toil of his body, does violence to God’s order, and fails to develop the complete character of the true, honest, upright man. The disposition of young men to avoid the callings that require the exercise of bone and muscle, and to seek those that provide…
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Partly belong to the weaker sex, exhibits a lack of the sterling, manly character. The same lack of the true manliness is seen in men who should joy to boast in a vigorous development of stalwart manhood, priding themselves on their bleached skin, soft hands and effeminate appearance, flecked in the bejeweled finery that characterizes only the barbarous age and the vanity of the more light-minded and shallow-hearted of the weaker sex. This style of man should, and with a properly developed public sentiment, must and will be considered disgraceful to the sex that wears its maker’s image. Society needs men of that true courage that will enable them to be manly, and follow the true heavenly ordained callings in which they will gain a living by the honest sweat of their brows and toil of their muscles. Such men are the true benefactors of their race and country. These callings have a much more intimate connection with the Christian life than we are wont to consider. Those avocations that transpose the man from his natural calling and position, and those that throw around him the continual temptations to deceive and overreach, seldom present the spotless character of the true Christian. The young man that properly appreciates the responsibility of the Christian life above all else, must let the religious influence of these callings have a controlling influence over him in selecting one for life.
The primitive Christians placed so high an estimate on these matters, that they had a fund to support the new converts, who had learned the unwholesome callings, until they could learn those more in harmony with the Christian life. “Those who exercised trades, contrary to the general and recognized principles of Christianity, were not admitted to baptism before they had pledged themselves to relinquish them. They were obliged to begin a new trade in order to obtain a livelihood, or in case they were unable to do so, they were received into the number of the poor church. Among these trades were received all which had the smallest connection of any kind whatever with idolatry, and might contribute to its furtherance, as those of artists and workmen who employed themselves in making or adorning images or the gods.” Neander’s History of the First Three Centuries of the Christian Religion, page 161.
Clement of Alexandria says, “For those men ought not to engrave idolatrous images to whom the use of them is forbidden; those can engrave no sword and no how, who seek peace; the friends of temperance can engrave no drinking cups.” Neander, page 184.
In early days Christianity was so paramount to every other consideration of life, that every thought, feeling and act of the man was made subservient to promoting his own spiritual growth and holiness, and the advancement of the religion of his Savior on earth. In the year two hundred and ten, so uncommon was the course, that Tertullian thought worthy of mention the fact, “Hinncius Felix, a pleader in the courts of justice in Rome, converted to Christianity, commenced his calling as a pleader.”
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Larimer, vol. 2, page 358. All schemes of speculation, efforts at speedy and great riches, without earnest, laborious, commonsensical toil, almost certainly in the end bring keen disappointment and sorrow to those who thus strive, destroying their Christian purity and holiness of their lives and their usefulness as members of the body of Christ. Should they succeed in gaining the coveted treasures, the result is, “temptation and destruction, and many foolish and hurtful lusts,” which sink men into destruction and perdition, to themselves and families. Habitual influences, extravagant false show, hollow-hearted pretenses, calling in dissipation, ruin and disgrace in this world, and everlasting banishment from the presence of God and His hosts in the world to come. Christians must learn that God’s appointments of labor and toil are a part of their duty, and that Godliness with contentment is great gain.
Young men, then, should, as a necessary means of perfecting their Christian character and fulfilling their true destiny, engage in the industrial, manly, life-developing callings of manhood. The only Christian merchant mentioned in the New Testament was Lydia. Parents, as a great duty to the moral and religious characters of their children, should train them to the toil and industry that their Maker ordained they should perform.
In response to the numerous letters from young men, inquiring for openings for employment, we would say to one and all, the broad, uncultivated fields of mother earth, the desolated lands, running to waste with briars and noxious weeds, the dilapidated and destroyed buildings all through our impoverished South, invite to earnest, active manly labor, that will bring independence, give content, with vigorous health, and promote morality and Christianity. Follow, young men, the manly, invigorating, laborious callings of life, and lend the light, helpful work to your maimed and disabled brother and sister, and help those who stand in need of light, remunerative employment.
D. L.
Tuesday, Aug. 13th, 1861
Bro. Fanning & Luccock — I am glad that circumstances justify me in submitting a report from Alabama. I really think a new era in the history of Christianity in this country has commenced. For a number of years the plan of salvation as preached by our brethren, and as it is revealed in the Bible, seemed to be almost ignored among this people. The field was white and the harvest great, but the laborers were few. During last winter our young brother, J. M. L., rather accidentally visited Tuscaloosa, where he very soon gathered a little flock that seemed both willing and anxious to keep the volitions of the Lord, but at that time it seemed next to impossibility to get a hearing, but the scale is now turned. The people begin to see something of the original.
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Gospel and feel the power of its truth. Men of talent and influence are hearing and willing to hear, and say that it is the only teaching they ever heard on the subject of Christianity that appeals to the intelligence of a community.
We are steadily gaining ground and adding to our number, but the labors of Bro. Pickens have not been confined to Tuscumbia alone, but he is constantly engaged in attacking sin and sectarianism at other points. We had the pleasure of visiting Moulton, Ala., in company with him last week, and a more interesting meeting we never witnessed. The interest seemed to increase to the very close. The people seemed to be spellbound and taken captive by the majesty and force of the truth. The church that formerly met in that place was most effectually aroused from its lethargy; the erring reclaimed and sinners came flocking to the fold. We were peculiarly struck with seeing an old gray-bearded veteran from the Baptists come forward, give his hand and hear him say he had earnestly sought for truth for twenty-five years, and it had dawned upon him at last. Bro. P. has labored faithfully with us, and promises to continue his labors in North Alabama, Mississippi, and West Tennessee. Will the brethren in these sections sustain him, and not only him, but all who labor with him for us in the Lord? Brethren, we will have some means shortly. Let us remember the sacrifices of our preaching brethren.
Yours in the hope,
L. C. CHISHOLM.
PROSPECTUS OF “THE ITINERANT PREACHER”
OR A SIMPLE, CONCISE AND COMPREHENSIVE TREATISE ON THE BIBLE
Including special prefaces to all the books, and a critical examination of the prophecies, types, antitypes and symbols, proving the truth of Christianity by their fulfillment, and a commentary on future prophecies revised by Dr. C. Kendrick, who has added extensive critical and practical notes. The work will contain over 800 pages, octavo, and will be printed and bound in good style, at $3.00 to $5.00 per copy, retail; $2.00 to $4.00 wholesale.
We know nothing of the author of the above, but suppose from Bro. Kendrick’s connection with it, it will possess merit.
D. L.
VOLTAIRE
Nearly a hundred years ago, Voltaire resided at Geneva. One day he said to some friends, in a boastful, sneering tone: “Before the beginning of the nineteenth century, Christianity will have disappeared from the earth?” In that same house, in that said room where these impious words were spoken, what think you there is today? A large deposit of Bibles! The Sacred books fill the house from the floor to the ceiling! So much for Voltaire’s prediction!
THE GOSPEL ADVOCATE
JESUS OF NAZARETH
Never on earth did such extreme hate in any other person as in Jesus of Nazareth.
Born of the flesh, He was begotten by the Holy Spirit, and while He was the son of Mary, He was at the same time the Son of God. His earthly life began in the days of Herod, yet He existed from all eternity; and though cradled in a manger, He came forth from the bosom of Jehovah.
Though descended from Abraham, yet long before Abraham He was; and though David’s son, He was at the same time David’s Lord. Despised and rejected by men, He was attended and worshipped by angels.
While on earth He had not a place on which to lay His head; and yet He was the Creator of the world and the life of all things.
He was under the law and obedient to it. He was the Hillel of Heaven and earth. Subject to the “Powers that be,” the “Principalities and Powers” of the visible world were subject to Him.
Though arraigned at Caesar’s tribunal, and condemned by Caesar’s authority; yet by His permission alone did Caesar reign. Though led to death, He was the Author of life; and though buried, He rose again, taking up the life which He had voluntarily laid down.
Though derided and maltreated and spit upon by men, and in derision crowned with thorns; yet He was exalted by the right hand of God, crowned with glory and honor, and invested with all authority in Heaven and in earth.
“THE WORD”
He was in the beginning with God—He was God. All things were made by Him, and without Him was not anything made. Through dominions, principalities, powers—things on earth and things in heaven—all were created by and for Him; and all are upheld by the word of His power.
“But when the fullness of the time had come,” “THE WORD” was made flesh, and dwelt among men who beheld His glory, the only Begotten of the Father, full of grace and truth. He was the brightness of His Father’s glory, and the express image of His person. In Him dwelt all the fullness of Godhead; for it pleased the Father that in Him should all fullness dwell. He is the image of the invisible God, the firstborn of every creature. He was God manifested in the flesh; and, as such, He was vindicated by the Spirit through His resurrection from the dead; He was seen by the apostles, the messengers of salvation, to whom He showed Himself alive after His suffering by many infallible proofs; He was preached unto the nations as the only Savior of lost and sinful men; He was believed on in the world, countless multitudes finding in Him peace and pardon for the…
THE GOSPEL ADVOCATE
present and hope for the future; and, finally, He was received up into glory, for having made an expiation for our sins, He sat down at the right hand of the Majesty on High.
Christian! behold your Elder Brother, your Kinsman, your Redeemer! In His glorious humanity He is seated on the throne of God, and is the reigning Monarch of the Universe.
He has gone to prepare a place for us that where He is, there we may be also; and “to them who look for Him shall He appear without sin unto salvation.” Here we are surrounded by many dangers and difficulties, encompassed with many infirmities, pierced by many sorrows, subject to pain, disease, and death. It does not even yet appear what we shall be; but when He appears, we shall be like Him, for we shall see Him as He is. Precious promise! Glorious hope! To see Him not as He was in the days of His humiliation—not as He was when walking on the sea, and commanding the winds and waves—not as He was when teaching the poor and humble, comforting the afflicted, healing the diseased, raising the dead—not as He was at His transfiguration when “His face did shine as the sun, and His garments were white as light”—not as He was in the agony of His death, in the triumph of His resurrection, or in the glory of His ascension—but to see Him as He NOW is, enthroned, crowned, glorified, ruling in the destiny of the world. And not only to see Him—but to be made like Him, and to share in His power, His glory, His honors, and His riches. Thus, this is the Christian’s hope. “And every man that hath this hope in him purifieth himself even as He is pure.”
“High is the rank we now possess,
But higher we shall rise;
Though what we shall hereafter be
Is hid from mortal eyes.
We know, we all, when He appears,
Shall bear His image bright;
And all His glory full disclosed
Shall open to our sight.
A hope so great and so divine,
That trials well endure,
And purify our souls from sin,
As Christ Himself is pure.”
OAKDALE, CANTON COUNTY, MISS., July 31st, 1866.
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.
D. F. MANIER.
THE GOSPEL ADVOCATE
For the Gospel Advocate.
Metropolitan, Sept. 1, 1866.
BROTHERS FANNING & LESTER
I propose to give a report of my labors for the past four weeks. The last week in July I preached a few days at Otis’ school-house, in this county—had the pleasure of immersing nine persons—a congregation was organized with about twenty members.
The first week in August I spent a few days at the “Glade school-house,” in this county, where I immersed two persons, one a man seventy-four years old. The second week in the same month I spent a few days at Shelbyville, where I had three audiences and a very attentive hearing—closed with one immersion—a congregation was organized with about twenty-three members. The third Lord’s day I spent at home—preached two nights the following week; had the pleasure of immersing the youngest daughter of our deceased brother, John M. Darnes. Last Saturday I commenced at “Union meeting-house,” nine miles above this—closed last night—had the pleasure of hearing twenty-three (23) persons make the “good confession”—left a very deep interest—immersed eight this morning before leaving. The pleasures of the meeting were sadly interrupted by the sudden death of Bro. L. D. Newman. Our excellent sister Newman suffers deeply under this bereavement. Next Lord’s day we have a “basket-meeting” at a picnic ground on Col. King’s land, near here. On the following Saturday evening we desire, the Lord willing, to commence at Fayetteville.
Fraternally,
W. H. GOODLOE.
CONSULTATION MEETING AT FRANKLIN
At the meeting held at Murfreesboro, a consultation meeting was appointed, by invitation of the church at Franklin, Tenn., to convene in the disciples’ meeting-house of that place, on Tuesday, October 11th, at 10 A. M. We hope all the brethren and sisters everywhere, who feel an interest in such matters, will attend.
MUSIC TEACHING
We learn that Bro. A. D. Fillmore will be in Murfreesboro in a few days to teach a class in Music. We doubt whether Bro. Fillmore has a superior, or scarcely an equal, as a composer and teacher of music in the whole country. We would be glad to know that other congregations and communities in this state and the adjoining ones, had the means and disposition to avail themselves of his services to aid them. It is certainly a department of worship in which most of our congregations are most sadly deficient.
J. L.