THE GOSPEL ADVOCATE
T. Fanning and W. Lipscomb, Editors
VOL. II
Nashville, September, 1856
NO. 9
THE CHURCH OF CHRIST – NO. 11
“THE WORK OF AN EVANGELIST”
In the August number of our paper we merely suggested a few items in the Evangelist’s labor, but the transcendent importance of the subject demands a much fuller examination than we have been able to give it.
So important, indeed, do we regard the services of the minister of Christ, that when we clearly see the breadth, height, length, and depth, there is but little more wanting for the perfection of the church and the conversion of the world. From the fact of Paul’s exhortations, to “preach the word,” to “be instant in season,” “make full proof of thy ministry,” etc., we can but conclude that the whole future prosperity of the church depends upon the labor of the ministers of the gospel.
But as the value of the service will appear in the examination of the various departments, we enter at once upon our pleasant labor.
I. The First Service of the Evangelist is to “Preach the Word.”
The examples of the apostles of our Savior carry with them the highest authority. Jesus of Nazareth said: “Go teach the nations.” “Go into all the world and preach the gospel to every creature; he that believes and is baptized shall be saved, and he that believes not shall be damned!” The first preachers, it is true, acted under an extraordinary commission—were not to study or premeditate what they were to say, for it was not they that spoke, but the Holy Spirit that spoke through them. These “brought glad tidings of good things,” and gave to the world “all things which pertain to life and to godliness,” and hence left no ground for successors. It would be vain, indeed, to talk of a successor, without inspiration and the power to work miracles.
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If we have in the scriptures a sufficiency to make men “perfect” and “thoroughly furnish them unto every good work,” as already intimated, there is no labor for an inspired messenger in this age. All the testimony has been confirmed, and inasmuch as a sign now would demonstrate the necessity of new and more perfect developments, it would at the same time most eminently prove the insufficiency of the revelations in the Bible. It is, indeed, a well established fact, that no one who seeks new developments or looks for new light regards our Scriptures as of the least authority in religion.
But spiritual gifts ceased with the apostles. Timothy and Titus were taught by the ambassadors of Christ, but were required to “read” and “study” in order to enable them to maintain their position as teachers. They were also exhorted to “commit the things they had learned from the apostles to faithful men who should be able to teach others.” It is proper to notice in this connection an effort with some of the brethren to make of Timothy and Titus, with “the faithful men” to whom they “committed the things they had learned,” an independent order of men. We regret any insinuation from the brethren of a class of men not under the immediate direction and supervision of the church. But we forbear.
The preachers of the gospel who lived immediately after the apostles exhibited the identical imperfections of ourselves—were the servants of their brethren—and were under the necessity of diligent study to qualify themselves for usefulness. We are in like circumstances. No one should be regarded as a minister of the Christian religion who cannot rejoice in a commission from his respective church. Paul and Barnabas, though under miraculous influences, boasted of the “commendation” and “recommendation” of the church at Antioch.
But the chief matter under this head is to present, in a becoming manner, the subject of preaching the gospel; and we think it very important to notice a few indispensable prerequisites to sound teaching.
In the first place, preaching the gospel consists not in sermons on theology, true or false, but in preaching Jesus Christ crucified for the redemption of sinners; secondly, such miscellaneous discourses, to saints and sinners, as we are compelled to deliver, were unknown in the first age of the church; and finally, the system of regular sermons was unknown to the apostles. The preaching of the Word of Life should be to sinners, as the time, occasion, and circumstances may demand. Mosheim tells us that “Origen was the first who made long discourses to the public, and in his discourses expounded the sacred volume.” The preaching of the gospel consists in giving no one’s views, creed, or…
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Theology, but in announcing the facts of the New Testament narrative in the words of the Good Spirit. These words contain the explained mind of God to a world in ruin, and, therefore, cannot be expounded. Fairly translated, no man on earth can make them plainer; and every attempt to improve the diction of the Spirit seems but to darken counsel.
Neither does the gospel require human embellishments, rhetoric, or logic to give it force and effect. The word of God as it is written, in fair translation, is his power unto salvation to all who believe it.
As to the manner of preaching, a few words must suffice. Jesus, as it is said, spoke as one who had authority, and not as the Scribes. The Scribes, like all other speculative and rhetorical preachers, so diluted the word that it had little or no force, but the apostles and early ministers created a trembling in men’s hearts. So did Luther, Whitefield, and Wesley.
What was the secret of their success?
They were earnest. We never heard an earnest, truth-loving preacher who was not eloquent, and whose words did not thrill through the hearts of their hearers. Affectation is disgraceful, and of course wicked, but an earnest advocation of the truth is by far the most valuable labor performed by man. But our time and space forbid a full elaboration of the style which must be observed by every successful preacher of the gospel. We mean not every one who pleases the people, but every one who “turns men from darkness to light, and from the power of Satan to God.”
It is no ordinary achievement for the minister of the word to gain the independence and dignity requisite to speak the truth in the love of it; and with a power that is felt by all who hear.
2. The Evangelist is the only authorized servant of the Lord Jesus Christ to plant Churches.
For evidence to establish this proposition we appeal to the facts recorded in the Acts of the Apostles. Peter preached on Pentecost; about three thousand gladly received the word and were baptized in the name of Christ. Having given themselves to God, they gave themselves to each other and continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. From Solomon’s porch Peter again preached, and about five thousand yielded their hearts to God.
“And the multitude of them that believed were of one heart and of one soul; neither said any of them that ought of the things which he possessed was his own; but they had all things common.” The second church planted was at Samaria, and
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Luke says, (Acts viii. 12,) “But when they believed Philip preaching the things concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women.”
Next, God “granted repentance unto life to the Gentiles,” (Acts xi, 18,) through the preaching of Peter. “They who were scattered abroad upon the persecution that arose about Stephen traveled as far as Phenice, and Cyprus, and Antioch preaching the word,” and at Antioch, “a great number believed and turned unto the Lord.” Afterwards Paul and Barnabas came to Antioch, “and a whole year assembled themselves with the church, and taught much people, and they called the disciples Christians first at Antioch.”
Paul and Barnabas, as apostles of the church at Antioch, preached throughout Asia Minor, and organized churches in every city. Paul also preached at Philippi, baptized Lydia and family, and the jailor and his family, and saw the brethren together, of Lydia’s house particularly, and “comforted them.” Next Paul established the cause at Thessalonica, at Berea, at Athens, (Acts 17th ch.,) at Corinth, (Acts 18th,) at Ephesus, (Acts 19th,) and finally, the truth reached Rome, and “all the world.”
It is scarcely necessary to add that no church of Christ in the days of the apostles came into existence without a preacher and a preached gospel. No one has been organized since but by a minister of the word; neither can we anticipate the increase or multiplication of the congregations of the Lord, without “faithful men” sent out by the respective churches.
If these things are true, how zealously should all the churches strive to raise up more laborers in the Lord’s vineyard! Everything, indeed, depends upon the number and competency of the preachers of the gospel. If the churches direct their talents to the ministry, many gifted brethren will arise to bless the world by preaching the glad tidings to the poor and needy.
Perhaps no people, however, are more delinquent than ourselves in regard to educating the members of the church with a view to their usefulness. Instead of developing our own resources, many are thinking of importing preachers to keep the cause alive, or of raising strange institutions called “Theological Schools,” to manufacture preachers. Unless the churches take this matter in hand in good earnest, we cannot hope for the conversion of the world.
- The preachers of the Gospel are the only authorized agents to…
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ter” the tender plants and instruct the disciples in all the elements of the worship.
Says the Apostle, “Paul planted, Apollos watered, but God gave the increase.” All the examples in the Acts, and all the instructions, admonitions, and encouragements of the Epistles, clearly show that the ministers who planted the churches considered not their work finished till the members were “able to admonish one another” and keep the Lord’s temple in proper order.
Possibly the most fatal error among us has been, and is, the practice of abandoning the feeble lambs of Christ before they are sufficiently strong to contend with the difficulties of the world. In many instances it would have been much better for the people never to have heard the word. They have learned not enough to love the truth and its practices. Hence the lamentation “our coldness, our coldness!!”
There is but little room for apology for making converts and leaving them exposed to the merciless temptations which await the disciples of the Lord. Let each preacher consider himself under the most solemn obligations to instruct the young converts till they can walk alone, rejoicing in the truth.
4. Duty of Preachers
It is the province and duty of the preachers to guard the church as far as possible against false teaching and false teachers.
We deny not that each church is the guardian of the faith of its members. Each disciple is to receive and believe the words of the Spirit for himself, and not for another, and when one begins to falter, or speculate, it is proper for the church to offer the appropriate remedies, and if they are not sufficient to restore to spiritual health, it is the duty of the members to cut him away as a withered branch. Furthermore, it is proper for the churches to “prove” them “who say they are apostles,” or the “great power of God,” and to reject them.
But the Evangelists have more to do, particularly with the teachers and officers of the churches. Paul “besought Timothy to abide still at Ephesus, that he might charge some that they teach no other doctrine, neither give heed to fables and endless genealogies which minister questions rather than godly edifying.” (1 Tim. i, 4.) He added, “Some have turned aside from the faith to vain jangling, desiring to be teachers of the law, understanding not what they say nor whereof they affirm.”
Again says Paul to this young Evangelist, who was not to “rebuke an old man,” (1 Tim. 5,) or to “receive an accusation.”
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Against an elder, but before two or three witnesses.” “If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, etc.
These teachers Timothy was to watch, “charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers.”
But Paul to Titus is full on the subject of evangelists guarding against incompetent teachers in the church. He says: “There are many unruly and vain talkers and deceivers, whose mouths must be stopped, who subvert whole houses, teaching things which they ought not for filthy lucre’s sake. Wherefore rebuke them sharply, that they may be sound in the faith.” Every word of this instruction we regard as strictly applicable to the evangelists of this day, and hence the exceedingly great responsibility of their office.
5. Duty of the Evangelists
It is the duty of the evangelists to “set the churches in order.” Diseased bodies require the physician; and as no church ever reformed itself, agents for putting in order things that are wanting must exist.
These agents are the evangelists. Paul “left” Titus “in Crete to set in order the things wanting;” (Titus i, 5;) and a very slight examination of the work of evangelists in their travels will satisfy all that this putting right the matters that are wrong is the peculiar work of the ministers of the gospel, and if preachers would employ most of the time they spend in efforts to enlist the unconcerned in putting the churches in order it would be far better for the cause. Of all the work this is most needed in the congregations generally. Perhaps not one church in ten throughout the world is walking in the commandments and ordinances as prescribed in the New Testament. This marked deficiency in order is the chief obstruction in the conversion of the perishing sons and daughters of earth. Ministers of religion must remember that it is through the church mainly they can have access to the world, and if they would be successful in turning many to the Lord, they must make the churches of Christ attractive by their order and spiritual mindedness.
The temple of Christ is, or should be, as a city on a hill that gives light far away.
6. Authorized Agents of the New Testament
The evangelists are the only authorized agents of the New Testament to ordain elders and deacons.
We have read and heard much about the congregations appointing,
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Electing, and ordaining their own overseers, but there is neither precept nor example for it in the New Testament. As stated in a previous number, so soon as churches are planted they at once set about the work of developing their gifts, and so soon as the different members give practical evidence of ability in the various departments, the Holy Spirit says to the evangelist, separate them for the work for which I have called them. Hence, it is the Spirit that makes overseers, deacons, and all the officers.
It is true, this consecration by the ministers is not done without the knowledge and consent of the members of the respective churches. The work to be performed is clearly defined by the preachers, and the brethren are exhorted, as in the example at Jerusalem (Acts 16th), to “look out amongst themselves” men who have given evidence of competency, and when such are found as give no room to doubt their capacity, they are consecrated by the evangelists.
1. The preachers of the Gospel are the proper agents to take the general care of the churches.
There is no congregation of the Lord entirely independent of any and all others, and whilst preachers need no special appointments to take the bishopric of a county, State, or district, everywhere they travel it is their duty to look well to the order of the churches. Paul felt that “the care of all the churches” was resting upon him.
We think we know the abuses of this part of the labor, by Romanists, Episcopalians, and others, but this abuse of popes and unauthorized State and district bishops should not deter the faithful minister of Christ from duty. The Heavenly Father no doubt is much displeased at the failure of his preachers to exercise a prudent supervision of the churches and to see that their order is divine. The disciples of Christ should study this matter with much care.
2. The Evangelist’s Titles of Honor.
- Preachers are called evangelists.
- Of course, evangelists are denominated preachers.
- They are styled the “servants of Jesus Christ.”
- They are known as “the ministers of the New Testament.”
- They are styled “the servants of God.”
- They are called “the apostles” of the churches.
- The ancient preachers called each other “Fellow-laborers,” “Dearly beloved,” etc.
There are, perhaps, some other titles, or rather modes of address in…
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The Scriptures, but these are sufficient to show their spirit. The most usual style is “servant of Jesus Christ,” and we can but suggest that every designation of the New Testament is most expressive, and presents at once an amount of unaffected dignity not elsewhere to be found.
We think it not out of place to respectfully suggest as possible, that the modern popish titles are quite unlike these. “The Reverend John the Baptist,” “Right Reverend Doctor Peter,” “Parson Paul,” are degrading in the extreme. As it seems not to be immediately in our way we might refrain from severity in regard to the denominations, but we can see no apology for a Christian man styling himself “Reverend,” as some are doing amongst us. We think it is a serious mistake, to say the least, and we are not sure, judging from various examples amongst us in days past, that when men assume any foreign title, some motive is moving the heart not acknowledged in the Book of Life. A hint to the wise is sufficient.
9. The Support of the Evangelists
Although we noticed this department in a former number, we deem the subject of such moment that there is ample room for much more. Men, it is said, cannot live on the wind, and we maintain that it is the duty of the brethren to divide, if need be, all their earthly goods for useful purposes. Amongst useful appropriations the living of the evangelist stands first. Preachers and their families must have food, raiment, and education, and with these they must be content. Preachers have no warrant for collecting money from the brethren, however, to bring up their children in idleness and dissipation and luxury should not be known in their families.
Whilst we strenuously oppose salaries for any work, we are conscious it must be most embarrassing to the preachers to feel that they are dependent, and degraded beggars. Most unfortunately, too, many of the brethren when they slip a quarter into the preacher’s hand feel that it is a charitable pittance to a manial. This could not be the case if contributions were regularly and scripturally made every week as the Lord blessed the brethren. The treasury would overflow, and the bishops of the respective churches would order the distribution according to the wants and labor of the various servants and needy members. Let the preachers inculcate these things with the authority of God, and they will be saved from painful references to themselves and their bread will be sure.
T. F.
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THE SOURCE OF CHRISTIAN STRENGTH
The fact that our best condition, tried by the standard of Heavenly excellence, is one of weakness, inefficiency, and shameful failure, is we believe undeniable. The conviction of this state of things forces itself upon us from almost every quarter of our land. The cry almost universal is, “We are weak, feeble, languishing, almost dead;” “send us help.”
Leaving out of view a few sections to speak particularly of our own State, the spectacle presented is one of entire death of everything like faithful, diligent religious worship or energetic, worthy service in the cause of our Master. I speak not of these things in comparison with the various religious parties of our land. Compared with them there might or might not be reason for boasting. Be that as it may, when brought to the great standard of Christian service—the Word of Truth—our best efforts appear feeble and imperfect indeed.
There has been much speculation as to the cause of these things. Much has been written in regard to the “signs of the times,” and many reasons have been presented why these things are so, and how they may be remedied. We doubt, however, very much whether the cause or the remedy has been generally fairly set forth. Some attribute this state of things to the isolated independent condition of our churches—having no common directory to keep them all in proper rank and duty. Others again to a want of spirituality in the teachings of our preachers. Our preachers, they say, do not preach enough about the Holy Spirit and its influence, and the consequence is that those converted under such teaching are a shallow, unspiritual, ineffectual people.
Whether these are the causes or not it is not our purpose now to examine, though, as we have already said, we doubt very much whether these or any other of the commonly assigned causes is the true one. There is a cause which reaches deeper into the matter than any of these things. It is a want of faithful adherence to the law of the Lord in form, letter, and spirit. It consists in forsaking—giving up in fact the high and responsible ground taken in the beginning of this struggle for gospel liberty—that the Word of God of itself alone was a full and complete guide and instructor in all things pertaining to life and redemption, and that the teachings and examples of the New Testament in exact purport and form were the only sources of Christian knowledge and obedience.
I repeat, our mistake has been in giving up this high ground. We may not have renounced in form, but it cannot be denied that there has been a fearful departure from it in both the…
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style of our worship and the matter and manner of our teaching. Men and women made Christians under the teaching that the Word of God, without guess, speculation, or comment, contained all that was to make them wise unto salvation, and that was to make them strong men and women to do battle for the Truth, regarded it as of the first importance to know and understand that word. The consequence was, that they were ready at all times, with their Testaments with them, and moreover well and deeply treasured in their hearts, to meet either priest or layman with weapons of warfare, not carnal but spiritual. They may have been wanting in the graces of school-taught logic, but they possessed what far outweighed this deficiency—hearts made fearless by the love of the Truth, and the sword of the Spirit, with which they dared to make fearful havoc with the corrupt impositions of men.
There may be many things which we could wish had been otherwise, but they were what we fear we are not, lovers of the truth for its own sake, and unwilling to compromise it for any favor or advantage in the universe. In this state of things the cause prospered, and men everywhere, whose hearts were not wholly enslaved in sectarian ignorance and prejudice, acknowledged and respected the authority of the Truth. While denounced and persecuted by united Christendom, as the most dangerous heretics, we continually made conquest and were utterly invincible to every attack. But this persecution has in a great degree lost its bitterness—occasionally only some of the venom of past malignity is spit at us. We have been admitted to a rank and station in many places among the popular sects of the day. And what neither persecution, contumely nor derision could do, is about to be done by popularity. In justice to our newly acquired rank, as one of the countenanced and respected religious bodies of the day, of course it becomes us gratefully to conform to the customs of our peers, and ape their extravagancies. Thus we have worked on until the simplicity of Christian worship is in many places well nigh swallowed up in the gulf of fashionable religion.
These things we know are not universal. There are still churches and individuals who cling to the simple unvarnished word, and are content to worship God just as he has appointed. The strong tendency I fear, however, is for the popular way.
We write these things in all kindness, blaming no man, and censuring no man or set of men. They are things which all God-fearing Christians see and deplore. The burden of shame is upon us all.
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And the earnest question is, What is the remedy for these things? Is there one? Or shall we go on and become daily less godly, less devoted, less spiritual, and more conformed to the vanities of men? We think, yea we know there is a remedy, if Heaven’s message be true. The gospel of joy, and peace, and love to wretched mortals was not intended to make a heartless, insincere, and frivolous people, but as we have said repeatedly, it was to make a better people than anybody now known on this earth. A change, a deep and radical change, must be made or all our professions must result in sheer failure.
The great question is, How shall the work be done? Many remedies have been proposed, but we doubt the efficacy of most of them. We doubt whether the greater part of the religious teaching has any tendency to help the matter. Beautifully fitted up systems, no matter how true; cannot do it. Abstract discussions of the nature of Faith, Repentance, Baptism, Spiritual Influence, Religion or any other matter connected with man’s redemption cannot do it. We might as well expect our physical bodies to become strong and active upon husks and chaff, as to expect to derive spiritual life from dry abstractions. The gospel itself is no abstraction, and there is not an abstract regularly wrought-out systematic idea connected with it. It is personal in its origin as the purpose of the God of the universe to bless man; personal in its manifestation in the person of Jesus Christ the Son of God, and personal in its application as addressed in words of love and mercy to the heart of every individual man or woman who hears its affectionate voice of warning and entreaty.
There is no hope then from abstract speculation about any religious duty, but it is all a waste of labor and a vain philosophy which men endeavor to substitute for the gospel, deceiving both themselves and others.
The only hope is in a return to the primitive order, to the ancient platform in word and form, in letter and spirit, to receive the teachings of the New Testament as the only authority in religious belief and practice. Till we do this we cannot expect any better results than such as already surround us and even worse than these. The longer we neglect it the more difficult the task, and harder will it be for us to nerve our hearts to the effort. We cannot gain strength by neglect and procrastination, but we only lose what little vitality we yet possess.
The work, my brethren, will cost labor, toil, and self-denial, but we…
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have every motive to urge us on in it. It must reach the very foundations of our lives. In every dealing with our fellow-men we must exhibit the power of the religion which binds us to God. In our families and with our daily associates there must be clear and distinct manifestation of the love of the truth and our devotion to it. Not only in family worship must we give proof of our reverence for God, but in every word and act of our lives. The formality of family worship while our lives are wicked, our tempers unruly, stubborn and devilish, and our tongues continually laden with evil speaking and bitterness toward our neighbor, is a mockery in Heaven’s sight.
But not alone privately but publicly our duties and responsibilities are great, and we fear but poorly discharged. The idea of Christians being in a community without ever letting their light shine before the world, is most ruinous. Wherever there are even two or three, it is their duty to come together at least upon every first day of the week to recognize each other as brethren, to encourage, admonish and exhort each other, and to feed upon the heavenly food of the new Institution. It is useless to call for help from abroad until they do this. What use can there be in an evangelist turning people to God when there is no church in whose fostering bosom they may come for nurture and growth—no school of Christ in which they can perfect themselves in holiness and love. In old and long established churches we fear that the duty of the bishops, to train, instruct, and guard from evil those who are but babes in Christ, is far from being faithfully executed. Most persons, we believe, in submitting to Christ have dispositions of heart to do his service faithfully, and to become intelligent, pious, and godly followers of our Lord, but what a shame it is to us that so few become able even to read intelligibly a chapter of the Word of Life, or offer an acceptable petition to our God. There is a sad error with us somewhere.
If we expect to prosper with the work of Heaven these are the matters which claim our attention. We must begin in our own lives, with our neighbors, in our families, in our churches. Till these are active, earnest, and zealous, till every member of the Church of God is made to feel personal responsibilities in the religion of our Lord, all our boast will be in vain. We may give money to colleges, missionary societies, ministerial educational societies, and have preachers manufactured of all grades to suit the demand, and still the cause of truth will languish and we ourselves become dead and spiritless in our Christian life.
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There is but one means appointed by Heaven for the work. It is the Word which is both spirit and life. The might of the gospel alone can arouse us from torpor and weakness. It can make us strong, active, vigilant soldiers of the cross, ready at all times, with willing hearts and faithful hands, to endure toil, labor, and privation for the blessed cause of our Master. Till we bring ourselves to the point to take it as our guide, our counselor and our Hope, our efforts will all be fruitless abortions, and our speculations and contrivances consummate vanity.
W. L.
THE GOSPEL A FACT
The gospel is a question of fact. It is no speculation. It is either true or not, that more than eighteen hundred years ago, a babe whose name was Jesus was born in the town of Bethlehem in Judea. If it is true, its evidence is the testimony given by the inspired Evangelists, and no evidence of Christianity either from sacred or profane historians can make that evidence stronger. If it is not true, all the Rabbis and Reverends and Doctors of Divinity in Christendom and Paganism cannot make it so. If men believe the Gospel at all it must be upon its own inherent evidence, which it has pleased God to give in attestation of its truth.
Men may talk as learnedly as their vain wisdom will prompt them about other “lights,” the lights of nature, the internal light of conscience and such stuff, but it is all the vilest infidelity. If they do not believe in Jesus as the Christ, the only begotten and well beloved Son of God, upon the testimony which God himself has given of his Son, they can be regarded as nothing short of infidels in every just sense of that term.
The aged and beloved John says: “He that believeth not God, hath made him a liar, because he believeth not the record which God hath given of his Son.” (1st Epistle of John v. 10.) He also says, “these are written that you might believe that Jesus is the Christ, the Son of God, and that believing you might have life through his name.” (John xx. 31.) If it is true that we are to believe in Christ from the facts which are recorded of him by the pen of Inspiration, of course we need no other evidence.
Whenever we go to look for other evidence, either from nature or intuition, or ask God to give us stronger testimony than he has already given, we virtually announce that the testimony which God has given is not enough, and we make God a liar.
The world is full of this disposition, to doubt and set at naught the witness which God has given. Men lift up their hands in holy horror.
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at the thought that God makes communications through table legs, “writing mediums,” and by other more subtle means to those more deeply learned in this modern witchcraft. But what has been the practice of all parties of religious in our land? What is the meaning of the long agonies of deluded sinners at the mourner’s bench, in secret groves and elsewhere? What mean the jerks of the days of Lorenzo Dow, and the scenes of excitement witnessed now yearly in the months of July, August and September?
What does it all mean, but that men and women are seeking and praying for, and professing to receive more light to convince them that Jesus is the Christ, the Savior of the world. Men and women who believe that the Gospel—the recorded word of God, is his power unto salvation, have no need for these things. We sincerely trust that intelligent men of all parties are beginning to see the true bearing of these things and will ere long have the courage to set their faces against them.
There is but one way of believing the Gospel. We must believe that “God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish, but have eternal life.” We must believe that this Son was born of a virgin, born under the law—that till about thirty years of age he followed the occupation of a carpenter—but that at this time he was immersed of his forerunner John, in the river Jordan, and immediately receives the Holy Spirit in the shape of a dove and is acknowledged by God as his beloved Son in whom he was well pleased—that he then commences His wondrous mission of instruction and miraculous deeds of mercy and love to suffering and afflicted humanity.
We must believe that He taught in the synagogues and upon the mountains and by the seashore, lessons of wisdom such as the people before never had heard. We must believe from the record given that he turned water into wine at the wedding feast in Cana of Galilee; that he raised the widow’s son at the gate of Nain; that he said to the man with a withered hand, “Stretch forth thy hand,” and he stretched it forth and it was made whole like unto the other; that he fed the five thousand and four thousand with a few loaves and fishes; that he said to the lifeless damsel, “Arise!” and she forthwith arose; that he said, “Lazarus, come forth!” and he that was dead came forth bound hand and foot with graveclothes—these and all other wonderful acts of His benevolent life we must believe just as recorded.
We must still go farther. We must believe that he was betrayed, condemned and put to death, and upon the third day rose again in…
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Glorious triumph over death and the grave. That after forty days association and conversation with the beloved disciples he ascends to his Father and offers himself as a sacrifice, “without spot,” for the sins of the people, and was then constituted by his Father both “Lord and Christ;” “Prince and Savior,” “King of Kings and Lord of Lords.”
These facts of the birth, the life, the death, the resurrection, the ascension and coronation of Jesus, every man or woman who believes in Him at all must believe. They are the Gospel facts, and to talk of believing and obeying the Gospel without believing these facts, is worse than idle nonsense.
Men may talk about independent operations of the Spirit to make men Christians and every other sort of delusion which their stubborn wilfulness can invent to keep their fellow-beings from believing the truth, but the fact still stands sure and true that nowhere on the broad earth have the people been turned to God, except where these glorious facts of Redemption have been proclaimed.
God’s power to save man is in them, and whenever faithfully, fearlessly and earnestly presented, earth’s sinful and wretched inhabitants have turned to the living and true God. He who knows these facts, knows the Gospel as fully as the wisest philosopher in Christendom. If the world is saved, this is the means. Heaven has offered no other. If these records be not true the world is hopeless, utterly hopeless. If true, they present to wretched mortals the depth, the breadth, the height of Divine Compassion and Love. If they are not true we are heirs of “no hope in the universe.” But if they are true, the treasure of the world is not to be compared to the inheritance of the humblest heir of Salvation.
W.L.
REGENERATION – DIFFICULTIES
Dear Brothers Fanning and Lipscomb: – The Gospel Advocate is at hand and I am much pleased with it, and can only say, I think it is just the kind of a paper we need in this region of country. Its plainness respecting first principles is calculated to ensure its success.
There are some things, however, Brother Fanning, you say in treating on first principles that I am at a loss about. On page 36, second number of the second volume, in speaking of regeneration you say, that “the theory to which we refer makes faith a part of regeneration, or the first step, and repentance another part, and baptism the finishing operation in the process.”
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There is no fitness in such assumptions. The regeneration of the Bible is not a process but an institution. Thus you say, “Scholars will see that the regeneration, renovation, and kingdom or new institution are identical.” You almost leave me to conclude that you do not believe in man’s being regenerated at all. Now I am loth to believe or to think that you would thus contend. Man must be changed in heart, (you understand) in practice and state before he is a new creature.
Now, Brother Pauning, I believe a man’s heart is changed by faith, his conduct (or behavior) by repentance, and his state by baptism. What think you? Let me hear from you fully on this subject. You say a little further on, that “it was a most unfortunate error for some of the brethren many years ago to make baptism equivalent to the new birth or regeneration.” You say, “No man amongst us believes it now.” I must say, in all candor, I would like to know who of our brethren ever did believe it. I must think that some of them have done so or you would not have penned such a sentence. I can say for myself, I have never heard one of the brethren make such an admission, but have ever heard them deny the charge. I am sure brother P. made no such admission or assertion while I had the pleasure of hearing him speak, but the very reverse, for this has been charged again and again upon us as a people. If any of the brethren hold and teach such errors, I would beg them at once to cease and acknowledge their error, for we should, in my humble conviction, hold nothing so dear that we would not give it up for the truth.
But I must ask you, in conclusion, what regeneration is, or whether you believe that a man must be regenerated? You must know I am not writing to appear as a controversialist; but I write for information, that I may learn all the truth that my poor mind can grasp on this important subject. And now, brethren, I commend you to God and his grace, which is able to build you up and give you an inheritance amongst the sanctified.
W. P. C.
July 5, 1856.
REPLY
We believe, as the Scriptures teach, that a sinner, in order to be saved from his sins, must be renewed in heart and life; but the change of heart, life, and state, is not the regeneration of the Bible. The Savior says, “The twelve shall sit on thrones in the regeneration.” (Mat. xix, 28.) And Luke recording the same thing says, “They shall sit on thrones in the kingdom.” (Luke xxii, 29.) Hence we conclude, that the regeneration, renovation, new institution, or …
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The kingdom of God are identical. Paul speaks of “the washing of regeneration,” or the washing of the church, and we cannot agree with Rome or England, that the washing of regeneration or of the church is regeneration or the church, any more than the fruit of a tree is really and truly the tree.
Our correspondent wishes to know who of our brethren, many years ago, made regeneration and baptism equivalent. We answer, brother A. Campbell, in his Christianity Restored, p. 207, said that the “Holy Spirit calls nothing personal regeneration except the act of immersion.” At the time Brother Campbell penned this statement, the subject had not been critically investigated by him, but since he has given evidence that he does not believe regeneration is baptism. It is the washing of the new creation, or church, but baptism is not the church.
T. F.
JOHN 3, 8.
BROTHER FANNING: In number 7, I gather from brother M, that Jesus, in John 3 ch., reminded Nicodemus of earthly things which he could not understand, by the principles of reasoning and philosophy by which he had attempted to reject the idea of being born again when he was old, and to content himself with a birth of Jewish parents into the Jewish Church.
I suggest that Nicodemus was greatly troubled with the “wisdom of this world,” which caused the religious difficulties of ancient Corinth, and the two epistles of Paul to the Corinthians, and that when our Savior revealed to him the necessity of another birth he appealed to his philosophy, and could not make the matter reasonable. Nicodemus had once been born into the Jewish Church or kingdom, and by his fleshly birth and worldly wisdom became a ruler, and now to be born again to get into another church or kingdom did not suit his reasoning.
The Savior then introduced the fleshly character of that religion which Nicodemus and all the Jews gained by the fleshly birth of Jewish parents, and also the revealed history of the wind in contrast with a birth of water and Spirit, and the superior nature of heavenly things, to show Nicodemus that he ought not to reject the supernatural revelations about heavenly things when he could not understand matters about the wind and his fleshly birth without revelation.
But did brother M. ever reflect, that Nicodemus was familiar
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with the Jewish Scriptures, and knew that a birth of Jewish parents made him a fleshly member of a fleshly church when he was reminded of it, and knew from Psalms xi, 5-7, and Jer. 3, 13, and 15, 16, as well as from other parts of his Bible, where the wind came from, and in many cases where it went to.
If, then, Nicodemus could not understand so as to believe in these earthly things without referring to his Bible, how could he expect to believe, or understand so as to believe, in the Spiritual Birth or heavenly things without the superphilosophic revelations then being made by the Savior?
Why, then, not understand the Lord, in verse 8, to mean that Nicodemus could not tell without revelation where the wind came from, although he could hear it, and so is every one born of the Spirit. No one by reasoning can tell how the Spirit comes and goes.
But did not the Savior and the Holy Spirit more fully explain where the Spirit came from—how he makes his home in the Christian’s heart, and how he operates upon, converts and sanctifies the sinner, than the prophets ever explained matters about the wind and fleshly membership in the Jewish Church to Nicodemus?
No, Nicodemus, you can much less probably understand these supernatural things by reasoning than you could your fleshly blessings and membership in the Jewish Church, and origin and cause of the wind, and so it is with all who inquire into the sublime and spiritual reign or kingdom of Jesus.
All alike have to depend on God to reveal what we cannot learn by philosophy or vain deceits, and we should not “marvel” that we have to be born of water and Spirit to enter so glorious a kingdom or church as that over which Jesus reigns.
But who, since the Holy Spirit, in the blessed Bible, has explained where the wind originates, and where, in special cases, it started and ended, and where the Spirit of God came from to the church—where it remains—how it approaches the sinner and leads men to God? I ask, who dare say his “new birth” is like the wind, and that he knows not where either of them came from?
My dear brother, I have often labored myself to the very verge of death, and concluded to write and be anxious no more, but brother M. comes so near relieving the difficulties thrown over the 3d of John—during the darker ages—that I could not easily refrain from trying to help him. Let these views go forth and be criticised, and I pray and believe good will come of it.
I am now receiving five times as many papers as I dare read, but your style and arguments are so concise, simple, and logical that I can…
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read more matter from you in one hour than from any other paper I receive, and some of the topics discussed encourage me to subscribe for the Gospel Advocate.
May God bless you and all the world through your labors,
ALLEN KENDRICK
Hamburg, Tenn., Aug. 2, 1856.
EDITORIAL
Many of our readers will sincerely rejoice to learn that Brother Allen Kendrick has become a correspondent of the Gospel Advocate. While he labored as an evangelist in Kentucky, no man exerted a wider influence, or was more devoted to the cause. We are happy to learn that he is exerting himself in favor of the Master’s cause in the South.
We suggest, however, very respectfully, that we fear we do not see very clearly the matters connected with John iii, 8, as he and his brother M. seem to see them; but let the brethren examine for themselves. We hope to hear from brother K. often.
T. F.
CHRISTIANITY A PLAIN MATTER
DEAR BRETHREN:
An astonishing ignorance and uncertainty seems to possess the minds of the people on the whole subject of the Christian religion. Many, indeed, possess a zeal for God but not according to knowledge. The whole matter is confusion. Men lack confidence in the Word of God, or surely they would learn the Gospel of redemption and come to a perfect knowledge of Christianity as an institution signally distinguished from every other institution.
Christianity is an institution full and complete within itself. Jesus Christ is its author and founder. The conditions of admission, the terms of reception, were first proclaimed at Jerusalem—there the door of the Savior’s kingdom was first opened—there the terms of Gospel salvation were first offered to man—there the law of pardon, issued under the reign of Messiah, was first announced, and from thence was preached abroad to the whole world.
Christianity still retains its original identity, and will until the end of time. The wise and beneficent author of this institution originated it with a design to accomplish a specific end. It is therefore calculated to carry out and consummate that design. Whatever his wisdom regarded as needful to effect this end, he included in its organization. All evidences and testimonies to those facts which man is required to believe—all the motives and influences that could possibly be brought…
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To bear upon the human mind, without arbitrarily coercing the will and violating the right of moral agency, all belong to and are incorporated in the organization of this institution. Christianity possesses peculiar constituent elements, which are legibly and definitely specified. Every characteristic feature is fully developed and fairly presented to view.
The Christian character is also a peculiar, a specific and definite character. Destitute of a correct Scriptural knowledge of this institution, no individual can be a Christian. Preparatory to becoming the children of the kingdom, we are commanded to believe and to repent; and in order that we may believe, God has given us ample and sufficient evidences and testimony proving the facts that we are required to believe; and in believing the record which God has given of his Son, we are brought to feel the weight of all those truths inseparably connected with it.
The heart is hereby led to feel the necessity of repentance and reformation. Reasons, arguments, and persuasive motives stand connected with the truth, that Jesus is the Son of God, which brings the heart to bow in submission to the authority and government of Christ.
“No man can come unto me except my Father draw him,” says the Savior. Paul says, that “God hath in these latter days spoken unto us by his Son, Jesus Christ, whom he hath appointed heir of all things.” And again, Jesus said, that “the Gospel of this kingdom should be preached in all the world for a witness to all nations.” And again, Paul says, “The Gospel is the power of God unto salvation to every one that believes.” Hence we find that God speaks to the human family by his Son, Jesus Christ, through the Gospel, and by the influence of that one radical truth therein announced draws men unto the Savior.
This is made evident by the word, and corroborated by the fact, that where the Gospel is not, Christianity is unknown. No man can come to Jesus until he believe that such a personage and character as Jesus does exist, and he cannot believe this until he hear it from the word of revelation. None can come to Jesus until they learn the way. Gospel light must direct them in every step. The belief that Jesus is the Son of God is the faith that overcomes the world. It is this faith that overcomes the rebellious will—subdues the enmity of the heart, and moves the soul in willing obedience to the Savior.
This truth apprehended, that Jesus is the Messiah, the Son of God, is the embodiment of all the influences, all the power and causes that reach the heart, that operate upon the soul in leading it from the wilderness of sin and death to the rich banquet of grace in the Redeemer’s kingdom.
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If this faith, with the arguments, the reasons, and motives which it carries with it, fails to enlist the understanding and to awaken the soul—if it fails to turn the desires of the heart and will to seek for pardon, peace and reconciliation with God, no power will ever reach its case—no greater influence will be interposed for its rescue—no call more effectual will ever be given. The Jews had Moses and the prophets; if they heard not them, they would not have been persuaded though one rose from the dead.
We have the Son of God and his inspired apostles; if we hear not them, we would not be saved though an angel from heaven entreated us. God recognizes no faith that is not based upon revealed testimony. He regards no obedience that is not the fruits of the written word, the fruit of the incorruptible seed. Neither does he regard or recognize any faith, any repentance, nor reformation that does not embrace obedience to the law of pardon or remission of sins. The blessings of grace, the rich fruits of redemption that flow from the death and resurrection of the Son of God belong exclusively to the children of God—those born into his kingdom of water and of Spirit.
To change the institutions of the Savior’s kingdom and transfer the glorious blessings and divine promises that belong to those who have been born in obedience to the teachings of the Holy Spirit is more than the gates of hell shall be able to accomplish. “Verily, verily, I say unto you, except a man be born of water and of Spirit he cannot enter into the kingdom of God.” Now I would ask the honest mind to think for a moment and seriously ponder upon the positive declaration of the Savior.
Natural life is possessed before the individual is born; it is not obtained in the act of birth. So then, to be born is not to receive life, but to change the state and condition or mode of life—an entrance into a new life. In like manner, when we speak of being born of God (if the figure be appropriate, which we dare not doubt, inasmuch as it was selected by infinite wisdom), we describe the change in the following manner: first, the natural man cannot discern the things of the Spirit, for he is dead to all knowledge of the Savior and the scheme of redemption wrought out by his sufferings and death; the life-giving rays of God’s holy word have never given life to the spiritual faculties by giving a knowledge of Jesus and the plan of redemption. Such are said to be dead, and wherefore are they dead? Because the sound of the Gospel has never fallen on their ears; the name of Jesus they have never heard, the word of life, the Gospel of our salvation, they…
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have not seen with their eyes nor heard with their ears. They cannot believe, for faith comes by hearing of the word of God. Hence it is the work of the Spirit which through the word gives a knowledge of Jesus Christ, and by that knowledge faith in the Son of God is derived. This faith produces a godly sorrow for sin, and a desire to be released from its condemnation and guilt.
This faith and this desire, being produced by a correct knowledge of the Savior and the conditions of salvation, creates a resolve in the heart to forsake the way of sin and death, and a willingness to accept of a full, a free, and gracious pardon for past offenses, and become a child of God, a subject of the Redeemer’s kingdom. The soul is now made alive by the Spirit as the agent, and through the word as the means by which it executes its work (for the word is said to be the sword of the Spirit).
A moral change has now taken place, but the individual is not yet born; he has not yet passed from that state and condition in which he received life preparatory to being born into a new and perfect enjoyment of life and spiritual animation. The work of the Spirit is not yet completed in the great change to be effected; it now demands a legal, formal confession unto salvation. It commands him to be baptized into the name of the Father, Son, and Holy Spirit, in order to obtain the remission of sins and acceptance with God.
The individual who has been made alive to an understanding of the way of salvation by the Spirit through the word, and yields obedience to the teachings of the Spirit, obeys the command, confesses the Savior according to his own appointed mode of confession, is buried with him in baptism, wherein also he rises with him through the faith of the operation of God. This is the putting off the body of the sins of the flesh by the circumcision of Christ. This is the circumcision made without hands.
The individual is now born of God; he is now born of water and of the Spirit. He has now put on Christ, and being in him he is a new creature; his old or former state has passed away; behold, all things with him are new.
But suppose this individual, after receiving life, that is, after receiving a knowledge of Jesus—faith to believe on him as the true Messiah, and after repenting over his past life, had resolved to live a different and better life, and to maintain a zeal for God, but had not been born of water through the teaching and influence of the Spirit, would he have passed from that state of death in which he obtained life? Possessing life, but being unbaptized to the full enjoyments and privileges of that change in life which is indispensable to the…
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Main Text
Maintaining of life, could he ever arrive to the full stature of a man in Christ Jesus? Being unborn of water and the Spirit he has not entered into the kingdom of God—he has not received the remission of sins—he has not put on Christ by baptism—he has not been buried with him in baptism, consequently has not risen with him to newness of life; therefore he is not a child of God—he is not a member of the Savior’s kingdom—he is not pardoned—he is not a fellow-citizen with the saints, nor of the household of God, but he is a stranger and foreigner, maintaining a zeal for God but not according to knowledge—not according to the teaching of the word.
Here is a true picture of modern religionists; all their hopes and prospects rest upon the life received preparatory to being born of God. No wonder then that they build their hopes of heaven upon a secret revelation apart from the word of God—no wonder that they claim a witness within their own breasts, that testifies to them that they are the children of the light, for the written promises of God cannot reach their case. The word condemns them; therefore they claim approval by a silent witness, which they say is just from heaven.
The Christian relies upon no such vision of bewildered fancy; he seeks no evidences in the dreamy flights of imagination. He knows that he has passed from a state of condemnation into a state of pardon and acceptance with God, because he has in soul, spirit, and body complied with the stipulated conditions upon which the God of heaven in his holy word stands pledged to receive all who thus comply.
The gospel of the kingdom contains the promises by which the covenanted blessings of the kingdom of grace are secured to every one who, with an understanding heart and confiding faith, obeys the law of pardon; and so long as they continue to walk in obedience to the precepts and examples of the Savior and his apostles, so long does the Spirit, through the word, bear testimony with their spirits that they are the children of the light. Let the evidences, then, which the Holy Spirit through the word communicates to us be received as worthy of all confidence, and every other testimony rejected as false and delusive.
J. M. SELPH
Madison County, Tenn., Aug. 15, 1856.
Additional Text
The power of duly appreciating little things belongs to a great mind; the narrow-minded man has it not, for to him they are great things. “A little learning is a dangerous thing” only when we are not aware of its littleness.
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CHURCH ORDER AND CONSULTATION MEETING PROPOSED
Bros. FANNING & LITSCOMB: Since the year 1840, I have been a constant reader of some one or more of the publications of our editors, and during this time many of them have examined the subject of “Church Organization;” and on the question of “Officers” have been clear, full and pointed.
But it appears to me that the brotherhood do not seem to understand the subject. It is now a settled point with us, that every congregation should have Bishops and Deacons, chosen from the Eldership, to preside over and serve the Church. But unfortunately for us, these have not always been chosen with due reference to their ability to serve or to teach; and hence the Churches languish and cannot be assembled, unless forsooth some preacher will attend and make a sermon, or read a homily.
This I conceive to be the reason the internal expansive force is so impotent in breaking down the external barriers, and carrying the conquest of truth over every opposition. There is, in the Church, moral power enough, if properly directed, to take the world, and apply it in the name and to the use of Jesus Christ.
On all these points I have thought that it would be well to call a meeting at some central point, easy of access, and invite the editors and teachers to attend and discuss these things something after the manner of our investigations in Nashville in 18__. In this event we might secure unanimity among the Churches, in all the details of organization, of sending out Evangelists, of making provisions for their sustenance, and thus secure to the Church, in general a permanent ministry, that will not starve her, or on the other hand, be starved by the Church.
In the event of such a meeting, it would be well, I think, to appoint beforehand a few persons to draw up and prepare essays or addresses on subjects something like the following:
- On the dry bony anatomy of the facts of Christianity.
- On the physiology of this system, when all its organs are performing their normal functions.
- On the theory and practice of this divine system.
Should you approve of such a course, you would do well to write an article and send it to the world, preparatory to such a step this fall. That there is much wanting to be set in order in the Churches, is so evident that it needs not to be argued; and that much that has been done has been ill done, is equally evident. The time has come, I…
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Verily believe, when something must be done for the cause in the Southern States, or else the truth will suffer by our want of Bible knowledge, or want of zeal, to carry out what we do know.
Yours in hope of a better state of things,
July 6, 1856.
HARRISON.
ENQUIRY
Do the editors and preachers favor a National consultation meeting?
What are your wishes, brethren?
T. F.
THE REVISION OF THE HOLY SCRIPTURES AND THE BIBLE UNION
No subject has caused greater excitement for many years in our religious communities than the Revision of King James’ version of the word of God. At this, we are neither surprised nor displeased. We wonder not that men who believe the Scriptures were given by the inspiration of the Holy Spirit, are slow in consenting to even an examination of long loved versions of the Bible.
From the fact that all partisans are inclined to make the word of the Lord bend to their respective sects, it is right and necessary to watch as well as pray. Hence we regret not to witness the cautious administration by most of the denominations regarding the present movement of the friends of “the Bible Union.”
But honorable opposition is never objectionable. We suspect, however, that many rejoice in no very Christian spirit, at the personal misunderstandings of Dr. McClay and Dr. Judd, with the board of managers. Whilst we remember that all men are mortal, this strife should seriously disturb no one.
Should revision in the hands of the Bible Union prove a failure, the Lord will raise up more competent agents to do His work. Touching the controversy with Archibald McClay, the former President, and Mr. O. B. Judd, we take the liberty of making a few respectful suggestions. All concerned seem to be sincere men, but the present difficulties, in our judgment, are the legitimate result of errors in the plan of executing the work.
- There may be a poison of sectarian bigotry, suspicion, and exclusiveness at the bottom of the affair. It is easy for us to boast of freedom from party influence, but it is difficult for men sincerely devoted to a “denomination” to rise superior to party.
- The salary system, which we cordially hate, has had its influence in the controversy at New York. Too much has been said on the subject and too strong insinuations have been uttered respecting…
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the waste of funds, to have no meaning.
Let men work in faith and receive according to their labor.
3d. A scriptural co-operation of the churches of Christ to execute such important labor as revising the Holy Scriptures, might be much more successful than any association independent of the churches.
We have, however, feared the competency of the churches entering into so great a co-operation at present, and therefore, we have reconciled it to ourselves to favor as far as practicable well intended labor upon a plan which we have never heartily approved. But the Lord, we trust, will bless the work of the Bible Union, and its true friends should feel no discouragement.
T. F.
RELIGIOUS INTELLIGENCE
Bro. W. H. Stewart, of Cheneyville, La., under date of July 24th, writes, that “Two had recently made the good confession at that place.”
Bro. C. W. Metcalfe, of Athens, Tenn., writes, “The good cause is prospering in our section, and will every where if the brethren will live according to the Christian profession. We meet every Lord’s day, and observe the ordinances of the Lord’s house, and our meetings are always interesting and well attended. Bro. Love travels and preaches all the time, and with good success.”
We rejoice at the matter, form, and spirit of these Christian statements. The Father will give us strength if we will but accept it.
T. F.
Our venerable Bro. W. Clark of Jackson, Miss., writes encouragingly in reference to the cause in his section of the South, and asks the assistance of preachers who may pass through his section. We know Bro. Clark to be as much devoted to the cause of Christ, as taught in the New Testament, as any one of our acquaintance. We hope to be spared to see the beloved disciples once more in Jackson.
T. F.
We recollect at no time for twenty-five years, to have received so favorable reports in regard to the success of the Gospel. When we were but a youth the people said, “This way of religion cannot last long,” and in almost every section it has been pronounced dead by all “orthodox people;” yet, Phoenix-like, it springs up with increasing vigor in every section. The fact is, had the cause we are pleading not been of God, it would have disappeared long ago.
T. F.
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Mason’s Grove, Madison Co., Tenn.
Elder T. Fanning:
Dear Brother,
Although a stranger to you, I take the liberty of writing you a few lines to inform you of a protracted meeting which closed here yesterday. The meeting commenced on Friday night the 8th inst., and closed yesterday, the 17th, in all nine days. The result was 22 additions to the congregation at this place. The laborers were brothers James Holmes, H. D. Bunton, and young Bro. J. A. Carter.
Yours in hope of Immortality,
J. S. Watkins.
Paris, Tenn., Aug. 18, 1856.
Brothers Fanning & Lipscomb:
Bro. Green Hill and myself commenced a meeting near Charlotte, in Dixon county, on Friday before the 4th Lord’s day in July, and continued ten days, with 21 additions, 15 by confession and baptism, and 6 who had been immersed. We then took respite for some 4 days, during which time I paid a visit to my Father in the Gospel, Jas. C. Anderson, who resides on South Harpeth; I found him in an improved state of health. My spirit was much refreshed while I tarried with him and his affectionate family one day and two nights. We then went to the house of Bro. Absalom Nicks, where we commenced a meeting on Friday night before the 2nd Lord’s day in this month, which continued 4 days, resulting in some 25 additions to the kingdom and Church of our Lord and Saviour Jesus Christ. Making in all 46 added to the Church worshiping at Talley’s School House, 2-4 miles south of Charlotte. Praised be the name of the Lord.
Your brother in Christ,
R. B. Trimble.
Dear Brethren:
Having recently returned from a preaching tour in Franklin and Warren Counties, I present the following as the result:
On Friday before the fourth Lord’s day in July, I left on the Cars for Salem, Franklin county, and united with brethren Eichbaum and Lipscomb on Saturday in a protracted meeting which continued some twelve days. We labored day and night for the improvement of the church in the devotion, spirituality, and benevolence of Christianity, and for the conversion of the world. The brethren were much refreshed, and nine persons turned to the Lord.
From Salem I came to Philadelphia, Warren county, where I united with brethren Fanning, Murphy, Campbell, and Seaton, on…
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Saturday night before the second Lord’s day in August, in a protracted meeting which continued some thirteen days. Brother Fanning, having delivered a series of interesting discourses on the mission of the church, left on Tuesday morning to meet other engagements. But soon after his departure, brother Eichbaum arrived, and our meeting continued with increasing interest. The happy result was some twenty-five conversions and the building up of the church in the faith, hope, and love of the Gospel. This church is highly favored, having brethren Stroud and Ramsey for its Pastors, and the occasional labors of brother Murphee and others as evangelists. I was much pleased with the attendance of the servants of the brethren during the meeting, many of whom are disciples, and several became such during the meeting. We made no parade at either meeting about money, but endeavored to do the work of an evangelist, and the brethren liberally rewarded our humble efforts.
Yours in the Lord,
J. J. TROTT.
Franklin College, Aug. 26, 1856.
Tiro. James Caffey, of Gilmer, Texas, writes good tidings respecting our Master’s Kingdom. The brethren meet every Lord’s day to attend to the ordinances of the House of God, and are increasing in intelligence and love toward one another and toward all men. Such news is more cheering than any report of large accessions could be. Will our brethren ever feel their obligations in this matter?
W. L.
CORRESPONDENCE, NEWS, ETC.
ATLANTA, GA., July 22, 1856.
DEAR BROTHER LINDOON: – The cash system is the right system to ensure success in publishing a paper. The “Advocate” is a paper of so much merit that it is eminently worthy of a cash patronage.
Inclosed you will find ONE DOLLAR for the current volume of the Advocate, and I wish it understood, that so long as the good Lord blesses me with health, I expect to have a dollar every year to pay for your valuable paper; you may therefore consider me a life-subscriber. Wishing you health and happiness, and abundant success in the work of the Lord,
I am, my brother,
Yours in the good hope of heaven,
A. W. OWEN.
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PINE TREE, UPSHUR COUNTY, TEXAS,
July 15, 1856.
DEAR BROTHER FANNING:
The good cause of our Master is prospering here. There was a protracted meeting commenced Friday before the 4th Lord’s day in June at Pleasant Hill, in this county, by brother J. C. Matthews and others. The result was, thirteen additions. Ten by confession and baptism and three united. We organized a church at said place, with thirty-three members. Prospect very good for more. I will start, the Lord willing, in the morning to the North East Texas Christian Co-operation in Lamar County. The brethren in Texas, so far as I know, are well pleased with your excellent paper. I can say for myself, I have read it with much pleasure and profit.
Your brother in Christ,
H. O. PALMER.
LAVIGNE, TENN.,
July 26, 1856.
BROTHERS FANNING AND LIPSCOMB:
Brother Cone and myself commenced on last Saturday, and closed yesterday, the annual protracted meeting with the church at Rock Spring. We had truly a refreshing season. Nine youths of the vicinity made the good confession and were immersed. One added by commendation. The brethren gave unmistakable evidence, in more instances than one, that they are determined to live after the examples of the primitive Christians. Praised be the Lord!
As ever your brother,
J. K. SPEER.
“THE FAMILY COMPANION,” OR “SERMONS DOCTRINAL AND PRACTICAL.”
BY ELIJAH GOODWIN, INDIANAPOLIS, IND.
The author has kindly presented a book to us bearing the above title, and from a cursory examination of it we feel competent to pronounce it quite a valuable production. The subjects are mainly primary, the style is plain, and we think the matter in the main is sound. The chief topics examined are:
- The Church
- The name Christian
- Conversion
- Justification
- Sanctification
- The work of the Holy Spirit
- Election
- Baptism
- What shall I do?
- The Ministry of Angels
- The Christian Warfare
- The Grace of God
- Words
- The Resurrection of Christ
We most heartily approve of the distinctive features of Brother Goodwin’s teaching, but there are some notions regarding “church organization,” a few expressions such as, “Elder and Bishop are employed to express the same office,” and a few other matters of less importance, which we would prefer otherwise. We would be glad to order the book for any of our brethren.
Price one dollar.
T. F.
TEXAS DEPARTMENT OF THE GOSPEL ADVOCATE
Our indefatigable and excellent Bro. C. Kendrick of Texas, has seen proper to transfer the list of subscribers of the Christian “Philanthropist,” to the Gospel Advocate, with the understanding that we are to supply our paper, at least to his paying and indigent subscribers; and as our list is quite large in that state, we have thought proper to request Bro. K. to occupy a Texas Department in our paper. This arrangement will no doubt give increasing interest to the Advocate, and we trust that all concerned will be benefitted by the change.
Short Letters
Write on small strips of paper. It will save time, paper and the trouble of reading a long, wordy scroll, and better: It will induce a habit of saying much in few words—the best and most impressive style.
C. K.
Being in a Hurry
For this there is, generally, no good excuse. If we will be “circumspect,” “active,” and constant in business, it will not often so accumulate on our hands as to render haste necessary. To be in haste implies a want of interest, previous neglect, an unwise undertaking, or an unusual necessity. Those who are generally in a hurry must be in the wrong.
Just the opposite—general apathy, deficiency of interest, nerve, or activity—is, perhaps, quite as common, and as much to be complained of; nay, more; for we may find it necessary to hurry sometimes, but we can never have good reason for lukewarmness, stupidity, or want of activity, while there is a house unblessed or a soul unsaved.
C. K.
Texas Church News
The Texas Church News up to the present writing, will be found in the Christian Philanthropist. We are greatly needing laborers. The Gospel succeeds as well here as, perhaps, anywhere, in proportion to the labor and expenditure for it.
C. K.
Christianity Alone
Christianity is perfect, if it is true—it claims to be perfect. And we long to see the time when it will stand alone, stripped of all humanness. What a grand spectacle it would be—”a spectacle for men and angels!” as the Apostles were. It is now so…
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Page 287
Mixed up with the devices and isms of men, one must be a keen observer to determine what is divine. Chillingworth and the Fathers of the great Protestant reformation went for the Bible alone as the religion of Protestants; but they did not so fully reach the idea of the church alone, though the Bible alone system seems clearly to require it. Hence the partial failure of all parties.
“In word and in tongue” we have the Bible alone, but “indeed and in truth” we have human societies, human inventions, ordinances, commands, and appliances by the score, all mixed and mingled with the Bible alone! So much of man must serve to neutralize the power of God’s truth. Let us free the divine system, and try it, one time, on its own merits. What say you, reader? Who is willing to trust God and his Bible, the church and its ordinances?
C. K.
Bro. J. H. Cain writes from Marshall, Texas, July 21, 1856, that:
“Last year we had about 25 additions at Grove Academy, and this year three. We are all getting along quietly and peaceably, so far as I know.”
Bro. Cain, I never gave least authority for the appointment for me at Marshall, 27th June last, and cannot be in any way responsible for the disappointment. It is strange that anyone will so disappoint the people at the expense of another. I do not remember to have failed to attend any of my appointments in all N. E. Texas.
C. K.
Bro. Wm. Depoe, San Augustine, Texas, July 23, 1856, says:
“The good cause is advancing here slowly—one addition recently.”
Bro. R. Mayo, Bearden, Texas, July 11, 1856, after some very encouraging personal remarks, says:
“I wish you God speed in the circulation of your excellent paper, believing it will do more preaching and more to the conviction of the mind than many of our most eloquent and fashionable speakers. If we do not look well to the world, and keep wise, we will be numbered with those who ‘heap to themselves teachers, having itching ears.’ I have been a looker on, and have—alas!—seen some of the apparently most prominent drawn away by an arm of flesh—’giving heed to seducing spirits.’ The Lord give us more of His good spirit, and save us from all these ensnaring humanisms!”
C. K.
Payment for the Christian Philanthropist may be sent to the Gospel Advocate, or to me at Salarda Bell Co., Texas. Comparatively few have paid for the present volume, and a number have not paid for volumes.
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THE GOSPEL ADVOCATE
one and two; and it is highly important that payment be made at once. If we were reaping pecuniary reward by this enterprise, we might be less forward to call on our subscribers for pay. Surely they are not exactly willing that others shall have all the honor of the good work.
Let us see.
C. K.
THE CAUSE IN TEXAS
Its condition will be developed more in detail, but at present, it may be proper to say, that from the best data we have, there are near 80 preachers—perhaps more; and I would judge twice as many congregations, if not more. The churches are generally small, and not well supplied with rulers or Evangelists; still, they are doing as well, I think, as others, so far as I am informed. Evangelical labors yield as much here as any place, I think. The harvest is truly white. But we cannot promise much support to Evangelists.
The Palestine Co-operation, and the church here, would sustain one or two, and several others might be kept in the field in different parts of the State, if we could get the right men. Communications are invited on this subject. I know no better church than the one in Palestine; and yet it might be greatly improved. There are, I presume, not more than ten or twelve Evangelists tolerably active in the service, in all Texas.
The others preach some—most of them only a little, while they do other things much. We need here such preachers as will secure homes for their families, where they can live and who will then go out, and do their duty, whether others do or not. This is a fine field for men without families, in view of the distance from one good field to another; and if they will trust in the Lord, and do their whole duty they may be sustained in almost any part of the State, so I think.
But we need none, with or without families, who will visit such places, and preach such sermons as will secure them money—who make money and popularity among men leading considerations—and who, in order to succeed, will dabble in the prevailing popular humanisms.
The scattered and destitute condition of the brethren here may cause them to receive and encourage the unworthy. They should be careful not to allow their anxiety for aid to induce them to receive unworthy men; and those who come here should bring along their commendations and exhibit them, before they expect encouragement.
C. K.