THE GOSPEL ADVOCATE
T. Fanning and W. Lipscomb, Editors
VOL. V.
NASHVILLE, SEPTEMBER, 1859.
NO. 9
ELEMENTS OF MORAL PHILOSOPHY
By the Rev. R. H. Rivers, D. D., President of the Wesleyan University, Florence, Ala. Edited by Thomas O. Summers, D. D., Nashville, Tenn. Southern Methodist Publishing House. 1859.
The above is the style of a book of 381 octavo pages, neatly got up, and presented to us by our old friend J. B. McFerrin, D. D., Superintendent of the Southern Methodist Book Concern, with the request “to read the work and report.”
We have looked over it with sufficient care, we think, to ascertain the main points of the author, and we cheerfully offer to our readers and such as feel interested, a flow of our deliberate conclusions. Although with Pres’t. Rivers, we have not had the pleasure of a personal acquaintance, we have long known him by report as an intelligent gentleman, possessing fair scholarship, and as a very popular and devoted Methodist preacher.
The fact that he stands at the head of the University of the most popular denomination of the South, affords quite sufficient evidence that he is considered by his friends as eminently qualified to fill his high position. The work itself gives ample proof that Pres’t. Rivers has read with care various works on Moral Philosophy, and that he has succeeded in the…
THE GOSPEL ADVOCATE
tecting many errors. We are glad also to find much in relation to the duties of men to each other, to the State, and to God, which we highly approve. We are, indeed, more than pleased with directions to parents, children, and servants; and the generally religious tenor of the whole work entitles the author to the respect of all well-disposed people.
We feel, however, that we cannot well discharge our duty to our friends who may read the work, without noticing a few of its most striking features with the care that comports with our own relations to society.
While we wish to hear a writer speak as if he believes what he says, Pres’t. Rivers’ assumptions strike us as quite remarkable. He opens his Preface in the following remarkable style:
“For many years,” says he, “the institutions of learning in the South have been without a suitable text-book on Moral Philosophy. Indeed it may be said they never had a suitable one. The errors of Dr. Paley, though in many respects he is a fine author, are so numerous and of so grave a character that they are very apt to mislead the young mind, in spite of the corrections that may be attempted by the teacher. Most of the philosophical writings of American authors are exhibitions of fanaticism rather than of sound logic or scriptural truth when they discuss the subject of slavery. In view of these facts, the present writer has been in the habit of teaching his classes entirely by lectures.”
A writer, years past, who edited a “Northwestern Christian Magazine,” asked us the question why we “Did not recognize his paper as an advocate of the cause of Christ?” Our reply was “That we could not fraternize, religiously, morally, or politically with ‘northwestern’ or ‘southwestern’ writers; that the cause we advocate knows no North, no South, no East, no West; that it is perfectly adapted to the religious wants of all classes, colors and conditions of the human family, as they are found in the empire of the Almighty.” The suggestions of Dr. Rivers that “The South has been without a suitable work on Moral Philosophy,” is a most admission that there may be suitable works on the subject North, East and West, but not in the South. This conclusion gives quite ample room to authors North, East and West, to retaliate that the South requires a “peculiar work on Moral Philosophy.” We think it not presumptuous in us to maintain that if there is any truth in Moral Philosophy it is applicable in every clime.
We hope also that the author will pardon us for intimating that while he is determined to discuss, on moral grounds, the subject of slavery, it is certainly unfortunate for him and the cause to put…
THE GOSPEL ADVOCATE
weapons into improper hands to break his own head; and the humiliating admission that the South needs any thing on the subject of morality, exhibits a most contracted view of our moral condition.
We see no necessity for putting forth a new defense of slavery under the false, but imposing title of “Moral Philosophy.”
We must be permitted, in this connection, to say that slavery—naked, abstract and absolute slavery—admits not of discussion; and after Dr. Rivers has proved that the sons and daughters of Africa are in an infinitely better condition, physically, intellectually and morally, considered in the South than in any other portion of the earth, the question of slavery is still untouched.
Whilst we believe with Dr. R. that Africans are much improved in every point of view in the South, this is a partial view of the matter, well calculated to work mischief. The subject can never have a proper estimate placed upon it till we carefully compare the countless injuries, physical, intellectual and moral, sustained by the white race, compared with the advantages which accrue to the blacks.
We must say that Prof. R. speaks much more as a special pleader than as a calm, independent, confident and fearless writer on morals. Whilst we are the apologist of no Northern or Southern fanaticism, and whilst we believe that Northern Garrison, Parker and Philips’ abolitionism is subversive of every principle of the constitution of our common country and the Christian religion, we are mortified at the sight of Southern books which give advantages to men not sound in government or religion.
The idea of intimately connecting slavery with “Moral Philosophy” for schools is much to be regretted.
All that Pres’r. Rivers says, regarding Christ’s recognizing slavery, and therefore considered it not wrong, amounts to nothing. Our Lord found men in and out of slavery, when he appeared, and without intending to attack the powers that were, his ambition was to reveal a religion perfectly adapted to slaves and masters, Greeks, Romans, Pharisees, Sadducees, and men in all the sinful or harmless relations of life. Hence we consider it neither wise nor necessary to argue the subject of slavery.
All men who believe the scriptures must admit that it existed when the Savior appeared; that he never intimated whether it was right or wrong per se, but desiring the salvation of all, he offered all pardon, on terms easily understood.
It may have its advantages and disadvantages, and whether it is right or wrong, it is amongst us; its harmlessness is questioned by many of the best men in the world, as intimated, while we have providentially blessed the negro race, there are serious disadvantages accruing to the…
The Gospel Advocate
Page 260
white man from American slavery, and therefore, all the bearings of the subject should be most seriously considered by statesmen, philosophers, and philanthropists.
We regret that the author has admitted the necessity of discussing the subject of unqualified slavery under the head of Moral Philosophy. He opens the body of his work thus:
“The term moral, in its common acceptation is the opposite of immoral, and means virtuous or just.”
As a scientific term, the word moral is applicable to actions that are either good or evil, virtuous or vicious. It is said by opticians that black and white are not colors: that white is the combination of all the colors, while black is the negation of all; and we are disposed to think that when a writer says that the “Term moral is opposed to immoral,” he really affirms nothing.
“What does he mean by moral or immoral, good or evil, virtuous or vicious?”
Whilst we wish to be entirely respectful to Dr. R and our friends who have put forth this book, we would deferentially suggest that he earnestly labors to define moral law, and after surveying various authors in opposition to each other, we have scarcely succeeded in clearly perceiving his final conclusions. It is quite easy to comprehend Dr. P. when he says:
“Moral law is the science which teaches our duty and the reasons of it,”
or Dr. Wayland in saying,
“It is the science of moral law,”
but when Dr. Rivers tells us
“That moral philosophy is divided into two parts, theoretical and practical,”
the theoretical “embracing moral law,” etc., the practical “embracing our duties to God, to ourselves and to our fellow creatures,” without defining them, there is certainly a great want of exactness of thought to say the least.
To most of his remarks, however, in reference to “moral agents,” “the appetites,” “the propensities,” and “the afflictions,” we offer no objection, but while his many remarks touching moral law, moral action, good, evil, etc., we consider obscure, there can be no doubt as to his doctrine concerning his standard of right and wrong.
We must say, however, that Dr. R. has failed to define moral right, or any kind of right, or to tell his readers the meaning of evil.
In plain words, he has not explicitly and in detail tackled the position that evil is absolute, or that actions are wrong per se. To be sure, he says on page 330, that
“Whatever God establishes is right, not because He established it, but maintaining that God established it because He saw that it was right.”
If Dr. R. is correct, then all evil is inherently so, or actions are wrong in themselves. Also, religious obedience is not valuable on account of the authority by…
THE GOSPEL ADVOCATE
261
which it is revealed, but it is obedience in itself, absolutely not independently of all authority, and without reference to God. But Prof. Rivers must perceive that this view of right and wrong, precludes all constitutional good, and is really independent of the Bible and the Christian institution.
This is transcendentalism. We apprehend the above statement of right was spoken rhetorically, and that perhaps the Dr. has not yet fully matured the subject.
Possibly Prof. Rivers may object to our conclusion; but it is legitimate, and he will be forced to reconstruct his whole system of good and evil before he can avoid it.
But we delay not further in calling attention to Dr. H’s test, measure, or teacher of right and wrong. He adopts the popular neologistic view that man possesses “a separate and original faculty” to teach us what is right and what is wrong. The language implies absolute right and wrong. He says, on 61st page, “In the light of consciousness every man will testify that he has something within him which convinces him of duty—which impels the feeling of obligation and gives an impulse to its discharge—which approves of his course when he has done right, and which punishes him when he has done wrong. The standard and immutable moral is the conscience.”
This we repeat, is the current system of speculative philosophers and theologians. We once heard O. Dewey, D. D., pronounce the conscience, not only our monitor and teacher, but the executor on our lives, much to the satisfaction of the drunken, debauched and abandoned, present, who rejoiced in the flattering notion that they had “paid up,” in the words of the popular lecturer, “to the uttermost farthing.” The doctrine being thus dearly stated, we call attention to a few points in the remarks of the Doctor, which may tend to show the embarrassments of the system.
- Dr. Rivers, with most authors on his side of the question, quotes Ro. ii.1 and xv., to prove that conscience is the teacher, “the accuser and excuser of men,” when, in fact, Paul contradicts the whole theory by affirming that “Their conscience also bearing witness, and their thoughts the meanwhile accusing or else excusing one another.” It is universally true that every man’s conscience bears witness to the truth of whatever he has been taught, whether true or false; and believes, and that there is nothing which has ever accused or excused any one save his thoughts.
- It will not answer for the Doctor to tell his readers that “No one ever contended that the undeveloped, uneducated conscience could…
THE GOSPEL ADVOCATE
Prominence at all, much less infallibly pronounce, concerning any questions of morals.
We respectfully suggest, that in this admission the Doctor has cast overboard his whole system. If correct conclusions depend at all upon education, then we possess not an original faculty capable of directing our steps. A prophet of old said, “It is not in man that walketh to direct his steps.” This doctrine of a separate and independent faculty to direct us in morals, leaves no room for the guidance of the good spirit of our God through the written oracles. Indeed, all views of supernatural or spiritual light are excluded. If, in the words of Hubbard Winslow, Dr. Rivers will admit that “conscience includes the rational power to discern with the susceptibility to feel our moral obligations,” we should offer no objection.
Whilst we admit not the existence of our independent faculty to teach us morals, we can see nothing improper in referring our conclusions on the subject of morality to the harmonious notion of our faculties under the style of conscience. The Apostle John, however, employs a better style. He says, (1 John v. 20,) “We know that the Son of God is come, and hath given us an understanding that we may know him that is true.” Again he says, “Let us not love in word, neither in tongue, but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before him. If our heart condemn us not, then have we confidence toward God.”
It will thus be noted that an inspired teacher attributes our knowledge to our “understanding,” to the “assurance of our hearts,” and in this mode of speech, he attributes the aggregate conclusion of our faculties to the heart. Yet there is no separate faculty of the heart; but intellectually and morally, it embraces the mind, including our highest thinking powers with the deepest and purest feelings of the soul.
We apprehend, however, that the conscience embraces not the powers of thought, but refers alone to the feelings which arise from our conclusions, whether true or false, and hence it is no teacher, and admonishes us not. Consequently we regard the system of Dr. R. as destitute of all truth.
Finally, while Jesus of Nazareth, the great philosopher, revealed two conditions, viz: first, an honest, secondly, an understanding heart, as indispensable to obedience. President Rivers, in publishing his system, contents himself with one condition of acceptable service to God. His test of right agrees with his view of government of conscience; it consists in honesty of purpose alone, sincerity, or a willing mind. Hence on the 115th page of his book he says, “God has agreed to…”
THE GOSPEL ADVOCATE
Page 263
Take a willing mind as obedience to the whole law. If the intention is right, it is accepted by Him as obedience. Hence all obedience exists in the intention.
This philosophy of President Rivers will re-open the earth and, on the ground of sincerity, take Cora, Dathan, and Abiram up to heaven; it offers pardon to our sincere mother Eve; says Saul was quite as good a man while honestly persecuting Christians as when he was following Christ; that infidels and even heathens of good intentions are secure, and in a word, it assumes that the light of the Gospel is not essential to the salvation of the world. Such a view taught in the schools of learning, and encouraged by a popular denomination, must exert a most deleterious influence.
Without argument, at least for the present, we give it as our candid conviction, that nothing short of supernatural light by the Holy Spirit is an adequate teacher in morals, and consequently that all pretensions to a science of moral philosophy, from within or without, independent of the Bible, is vain, deceitful, and pernicious. We may have something more in our next issue.
T. F.
BROTHERLY LOVE
“If a man have not the spirit of Christ, he is none of his.”
Brethren, have we the spirit of Christ? The work of reformation in which we are engaged, is one of the greatest that has taken place since the days of the apostles; the work of restoring the simple speech and order of the Lord’s house—of returning to the primitive language and customs of the early days of the gospel. The abuses and corruptions with which we have had to deal, and the bitter unrelenting persecution that has met us in every attempt to restore the simplicity of the ancient order has been so great, that there is strong probability that we have lost sight of the cultivation of the higher graces of the Christian life.
It may be that many of us have lost sight, in some degree, of the spirit of Christ in our zeal to make converts; to war against creeds and human devices; and to restore the divine ordinances to their primitive places in the institution of the Lord. If not, for fear we may, let us leave first principles and go on to perfection. (Heb. vi. 1)
What is perfection? Is it love? Love was the fulfilling of the…
THE GOSPEL ADVOCATE
whole Jewish law, as “Thou shalt not steal.” Who would steal from or kill those they loved? So of the rest of the commandments. So also it is the perfecting of the Christian law. It is the spirit of Christ. God is love.
Let us not deceive ourselves, and think we have the spirit because we have the word, and obey to the letter, a few external commands; call each other brother by way of courtesy, and feel a party spirit zeal for the success of our cause. We need not be in ignorance on the subject. We have a test. We know that we have passed from death unto life because we love the brethren. Which are but the signs of ideas. Brotherly love means that affection existing between those who have the same parents in the flesh; it can mean no less when applied by Christ to the children of God, otherwise the word is no longer the sign of the idea, but only an unmeaning sound.
As the spirit is superior to the flesh, so are spiritual relations superior to fleshly relations; and when our spiritual love falls short of our fleshly love, then we have the name without the spirit. If any man doubt, let him examine for himself. Christ says if any man love father or mother more than me, he is not worthy of me. But he who leaves father or mother and follows Christ from a fear of punishment and a hope of reward as his motives, will leave his love with his parents, and have for Christ only “the spirit of bondage.” It is as clear as noonday that our relationship in the spirit is superior to that of the flesh.
Christ looked to this perfect state when he said, “If any man leave house or brethren, etc., for my sake, he shall receive a hundred fold more in this world with persecutions, and in the world to come eternal life.” They were not to be mere names or representatives of brethren. Suppose a man should say, lend me a dollar and I will return you a hundred fold. Suppose on the receipt of the dollar, he should hand me back only one hundred representations, or names of a dollar: would I not call him a deceiver? Or would he have fulfilled his word to me if he lacked one dime of returning me one hundred dollars, each equal in value to the one I gave him? Christ never deceived his disciples, and the promise of the houses and lands were fulfilled, when hundreds sold their possessions and laid the money at the apostles’ feet, and all had full enjoyment of the whole.
The promise of the brethren, etc., was fulfilled when the apostles could testify that thousands of brethren were as dear to them as life itself; and rest assured that we only deceive ourselves when we fall short of…
THE GOSPEL ADVOCATE
265
This test of Christian love. Let no one suppose, that to love the brethren means only to sympathize with, and assist them in their misfortunes and necessities. The Jewish law taught more than that before Christ came, as Christ explained in the parable of the good Samaritan. They were to have that much love for strangers. And Paul shows the insufficiency of this meaning when applied to Christian love, in saying,
“Though I give my goods to the poor, and my body to be burned; and have not love, it profiteth me nothing.”
What kind of love had Paul? He would have been gladly spent for them. He says he would have imparted his own soul to them because they were dear to him. (1 Thes. ii. 8.) He loved them as Christ commanded when He said,
“Love one another as I have loved you; greater love hath no man than this, that a man lay down his life for his friends.”
See John xv. 12, 13. Christians are commanded to love each other with this love, and John, in referring to this commandment in his epistle to the church, calls it a new commandment—showing it to be the sum and substance of spiritual life. See 1st John ii. 8-10.
Evidence might be multiplied—the scriptures are full of it, but the proposition is too plain to need more proof. Therefore we will conclude with a figure from Paul:
“Ye are the temple of God and the spirit of God dwelleth in you.”
“Ye are the body of Christ, and members in particular.”
“If one member suffer, all the members suffer with it.” The spirit of Christ is the life of that body, and when the spirit of Christ leaves the body (church), and even though it may remain together a short time before its entire dissolution, may retain its form of godliness for a time; may call each to his face brother, and think they do as they would be done by; return good for evil. These become a reproach to the cause. Unbelievers call them hypocrites for they betray their coldness in every act. Such a member may meet a Christian brother with whom he is not particularly acquainted, he treats him with stiff politeness, asks him to call sometime when convenient, and passes on.
Meets with a brother in the flesh, his house is his brother’s home. Perhaps a brother in his congregation is ill, and dies, he visits him, for he is commanded to visit the sick; and would attend him to the last, but is “mighty busy;” five or twenty dollars at stake; tries to feel very sorry; hopes the brother is gone to a better place; and soon forgets all about him. Perhaps he would do more for a “clear” friend.
But let a brother in the flesh be dangerously ill, he needs no command now to go to him. If his brother pass away, no pecuniary interest will cross his mind until he sees his brother in his final resting.
THE GOSPEL ADVOCATE
Yet such an one might be conscientious; would feel hurt if any one should deny his having the spirit of Christ, and would most probably deny that the depth and fullness of Christian love would have half a chance with him. Such have only a form of godliness, denying the power thereof; a name to live, but are dead. Such a body of members has the elements of decomposition in itself. A body will soon separate and become a loathsome mass of corruption if it is not alive. Thus, though if they had the spirit of love, John says, “He who loveth his brother abideth in the light, and there is no occasion of stumbling in him.” None need think that it is impossible to love our Christian brethren so. The spirit of Christ will make it ready. Some may love the flesh even to idolatry, yet the spirit of Christ will hamper our hearts in that. Although we are in a perfect state of remission of sins at the new birth, yet we are but babes in Christ, and must grow in grace, knowledge, and love.
Having first principles, we must go on to perfection, bringing forth the fruits which are joy and peace in the Holy Spirit, and which will never be attained until we have a perfect love—”loving each other fervently with a pure heart.” (1 Pet. i. 23).
Our brethren being scattered far and wide need not be an obstacle to our love. If we have a brother in the flesh after all, we should not love less; but if he was surrounded by brethren in the flesh, we would feel a confidence that they would administer to his necessities in Christ.
Finally, in a body like this, with the spirit of Christ, each member would be a light in the fight of the Lord. Inquisitions and trials could not keep many from forsaking the church’s camp and joining them. Again, the primitive church, which Christians were called upon to die for the cause of Christ, their conduct caused the heathen to exclaim, “See how these Christians love each other.” Their spirit, fervor, and constancy converted thousands of the heathen, who marched joyfully forward and joined the ranks of the dying, yet conquering Christians. Thus “the deaths of the martyrs became the seed of the church.”
For who would not join an army of brethren whose reign is the crucified Saviour—whose battle cry is “Love,” and whose watchword is God is love.
J. B. EUBANK
Crockett, Texas.
THE GOSPEL ADVOCATE
267
“THE CONSULTATION MEETING AT FRANKLIN”
In justice to the cause of our Master, we feel it to be our duty to give a brief notice of the meeting of brethren from various parts of Middle Tennessee, at Franklin, Williamson Co., commencing the second Lord’s day in August. We are happy in being able to state that so many churches were never before represented at any place in the state. Although most of the speakers were unknown to us, there was an amount of talent, knowledge of truth and earnestness in the cause of God, manifested, that we have seldom witnessed.
Moreover, we think it not improper, even in advance of what we have to say of the details and results of the meeting, that in our candid judgment, more substantial results have resulted from consultation meetings in Tennessee for the last several years, than from any others. True, we have passed no “Constitution,” no “Articles of agreement,” entered into no bonds to pay money, have taken no oaths to believe or obey the Lord, and yet we have been unusually rewarded for all our labor in attending the meeting.
No doubt many are curious to know what was done. Brethren from other States, as well as our own, who had the impression that the purpose was to make choices, elect, select or unbind preachers, or to adopt ways and means to get money to pay the preachers, had been led to “send them away evangelists.” Yet nothing of this kind was done.
Are we asked what was done? The proceedings published in this number show that nothing was done after the fashion of human or civil legislation. The brethren will see that the great object was to ascertain from the Scriptures, first, what the Lord has done for us, and secondly, in what directions we can cooperate with the Lord in carrying forward his cause.
We call special attention to a few brief items.
In the first place, the brethren were almost unanimously of one mind, that the Lord’s plan is perfect—that his church covers all the ground to be occupied by Christians, and consequently, that no human institution under the name of moral society, whether it be a Sunday School Association, Missionary, Bible Society, Temperance, Free Will, or any other Society, can be essential to the progress of a spiritual life.
We are sorry to admit that a few differed, and maintained that the Bible is silent in reference to some important subjects, and that where the Bible is deficient, the wisdom of the brethren must supply the deficiency. This conclusion was maintained, particularly by some of the brethren regarding the support of preach-
268
THE GOSPEL ADVOCATE
They contended that young men as well as aged ministers, should have a full and perfect contract, expressing the precise hire of each before entering the field of labor. Other brethren, with a kind of compromising feeling, we presume, intimated that a mere promise of the brethren to cooperate, or do what is right in supporting Evangelists is all that is necessary.
After a full examination of the whole premises, however, most of the brethren rejoiced in the truth, that Christians are under no more obligation to say at the first of the year what they will or can give any brother for work, not knowing how much he can perform, of what quality, or even what his wants may be, than to promise—give their written obligations, and swear to what extent they should love their wives and children, and to specify the amount that should be spent for each.
As the doctrine of the Bible seemed to prevail in our counsels, the beloved disciples became happy in the conclusion that we are the Lord’s—”our bodies and spirits,” and that all we have belongs to our King, and moreover we are already, without giving our note to the effect, under the most solemn obligations, first, to provide for our own household, and secondly, to sacrifice ourselves and our property, as occasion may require, to the Lord.
After the fullest acknowledgment by all the brethren, that both preachers and people had been greatly at fault, all seemed to have confidence that so soon as we preachers get right ourselves, and teach what is right in reference to the work of evangelists, bishops, deacons, and people, we will hear no more complaints as to “our plans,” or the deficiency of any plan.
Greater freedom of speech was never before employed than on this occasion, and so determined an effort to harmonize on the Lord’s plan in everything, we never before witnessed. To be sure, as hinted, there were a few sincere brethren, who had found no authoritative plan for raising funds or disbursing them in the Bible, or of church cooperation, but it is to be hoped by a more careful examination of the sacred record, all the sincere will see eye to eye, and speak the same things.
It is possible there are other brethren in the State who doubt the utility of consultation meetings, but we are candid in the judgment, that if they would attend a few of them, their views would undergo important modifications. We are more than persuaded that our worst apostacies amongst preachers have been prompted by false views, clerical pride, selfishness, and a sickly and hypocritical longing after money. We need something to arouse us on this subject, and if the brethren can be induced to become better acquainted, and to ex-
THE GOSPEL ADVOCATE
Page 269
Examine more fully the gospel system of labor in, by, and through the churches of Jesus Christ, all will be well with us. At present we will not affirm that mere selfishness, ignorance of the spirit’s teaching, or a determination to oppose all that God teaches, induced some to embarrass the brethren at our meeting, but some things suggested to us such fears, and we pen this sentence to say to all the brethren, we are one, have but one cause, and if there are any who cannot harmonize with the disciples in all things, they should not annoy us, but go away and let us alone.
There are speculative systems in the country, to satisfy the most fastidious tastes, and dream books without number, that any who are lingering amongst us in doubt or the perfection of the gospel, or adequacy of the brethren to do the work of the Lord, may find plans and people better suited to their liking.
The brethren, however, never presented so imposing a front as at present. A few heretical voices are heard along the lines, east and west, north and south, but it is to be hoped the thunders, and especially the lightnings from the Lord’s batteries will soon silence them. The brethren, generally, in Tennessee, we are happy to believe, are determined to know the truth, the whole truth, and nothing but the truth, with the view of practicing it. Therefore they are disposed, like the people of the Lord of old, to speak often together, to confer freely with each other regarding the kingdom of the Savior. It is earnestly hoped that at the meeting appointed at Murfreesboro in November, still more of the King’s subjects will be present, and that the brethren will make an effort at cooperation of churches, and the congregations of the Lord, and not as individuals acting under some sectarian system.
We will offer but a thought or two in reference to labors of church cooperation. We see no difficulty whatever, in the churches of any section, cooperating in evangelizing in our own country; in missionary operations abroad; in revising any part or all the Bible; in publishing books and papers; or even in the management of orphan schools or literary institutions for the education of the brethren’s children.
We offer these hints in order to direct the attention of the brethren to subjects that may have attention at our next meeting. We must not, however, attempt to do too much, for fear that, in the present state of our spiritual progress, we may do nothing as we should, and thereby, through our ignorance, may wound the cause of God. Let us be certain in the first place that we have the sanction of the Spirit, and then we will have nothing to fear.
We earnestly request the brethren to meet in Murfreesboro, on Friday, Nov. 4th, at 10 o’clock, A. M.
T. P.
THE GOSPEL ADVOCATE
“THE FELLOWSHIP”
It is a little strange that there is not a word in the scriptures in reference to the failure of the brethren to pay the salary of the preacher.
Why is this?
Not a word in the Bible touching the “hire of the preachers”—nothing hinted regarding the preachers who were starved out of the field of labor and driven to more lucrative callings! Is nothing said of ministers leaving one section for another, in consequence of the pay being more sure and much greater? Not a word has been penned on any of these “vital questions.”
We ask our brethren to think of any people under divine government that ever promised, by placing their names and amounts on subscription papers—executing bank bonds, promissory notes, or even gave pledges to sustain any man? We can as easily prove that men should make pledges at the opening of each year, to love, cherish, and support their families.
“What then,” we are asked, “is the teaching of the New Testament?”
We reply that “We are bought with a great price—are not our own, and should glorify God in our bodies and spirits which are His.”
When we take upon ourselves the sacred profession of Christianity, we bring ourselves under the most solemn obligations to our Heavenly Father, to employ our talents, our physical strength, and our earthly goods in the cause of our Saviour. Hence the people at Jerusalem kept all they had in readiness for distribution to the needy, and as circumstances require, we must be ready to sacrifice all to God.
The practice of promising at the opening of the year to contribute anything is degrading to the cause. The very idea that pledges seem necessary shows that there is no confidence among such Christians. Furthermore, it is impossible for anyone to say in truth what he can or ought to do in any year. Sometimes we are less prosperous and sometimes more prosperous than we anticipated, and we should distribute of what we have, and not of what we expect, or think we ought to have.
On the hireling system, all room for cultivating benevolence of heart is excluded. Christians make calculations at the opening of the year in reference to what they then feel disposed to do, and then lock up every liberal avenue of the soul till the beginning of another year. The tendency is at least in this direction.
Our fellowship should not be a matter of impulse, but every member of the church of Christ should endeavor to ascertain on the first day of each week to what extent the Lord had prospered him, and having determined this question between himself and his Maker, he should, without letting his left hand know what the right does, place…
THE GOSPEL ADVOCATE
271
In the Treasury of the church as he has been prospered. By this course, the members of the congregation will glorify God, for even the things of the Lord. Distribution is to be made by the advice of the deacons, and the wants of all who are entitled to help should be amply supplied.
If the churches of Jesus Christ could be induced to adopt the Gospel plan, our candid judgment is that all murmuring regarding salaries, stationed preachers, and universal poverty in the Lord, would soon be silenced. We do not pretend to say that the churches have done their duty to themselves as the preachers, or others. How could they? Every man has adopted his own plan to get a mile for his own use, and the scriptures have not been investigated with reference to the proper plan.
All the clerical, philosophical, sectarian, and brutal and hollow systems, under the imposing tent of “Spirituality of the Ministry,” are but mockery of the spirit’s teaching. We can have no hope of improvement, unless we preach the gospel, get right ourselves. We must first forget self and then all will likely work well. The present clerical system is attended with evils, numerous and serious, and believing there is a more excellent way, we ask our brethren to adopt it. More as occasions may require.
T. P.
BETHANY COLLEGE
From advance sheets of the Millennial Harbinger for September, we learn the following particulars in reference to the changes in the faculty of the Institution, and the progress in rebuilding the College edifice, which we take pleasure in laying before our readers. A strong and anxious feeling of interest pervades the entire brotherhood of the places of Christ, in reference to Bethany College and its influence in the church.
May those who attend her ministrations ever be content, like one of the Bethany family of old, to “sit at Jesus’ feet and hear his word.”
W. L.
NEW PROFESSORS
The vacancies in the Faculty, created by the resignations of Professors Richardson and Milligan, and the election of Professor J. D. Pickett to the Chair of “Rhetoric,” etc., have been filled by the unanimous appointment, confirmed by the Board of Trustees in their late…
THE GOSPEL ADVOCATE
Annual Meeting
(July 2, 1859) of Professor Charles J. Kemper, of Virginia, to the Chair of “Mathematics and Astronomy;” Dr. Hiram Christopher, of St. Louis, Mo., to the Chair of “Natural History and Physiology,” and Illinois Professor of Chemistry; and Dr. P. W. Mosblech, to the “Department of Modern and Oriental Languages.”
All these gentlemen have accepted the appointments tendered to them by the Board, and will be in active service from the beginning of next Session (Oct. 1st). It will be seen, therefore, that the Faculty of Bethany College is full and complete, composed of seven Professors, besides an adjunct corps of Assistant Tutors in the various schools, requiring the extra labor of their assistance. But for these particulars in full, we must refer our readers to the Catalogue.
New Buildings
We congratulate the friends of the College on the rapid progress making in our New Edifice. More than two hundred and fifty feet front of this beautiful and majestic pile, will be ready for use next session. Nearly one hundred workmen are steadily plying the chisel, the trowel, and the plane; and pinnacle, tower, and spire are rising rapidly toward the heavens. It will be a source of pleasure, in after years, to every good man, to feel that he has contributed something to this noble monument of Christian gratitude and benevolence.
So far, the enterprise has been generously aided by a very large class of the brethren. We shall regret if any portion of our brotherhood suffers the work to go on to its completion without participating in the honor of its erection. We still need cooperation of the liberal and good.
One hundred and seventy feet front, we have yet to provide for, and though the wealth and liberality of those to whom we have yet to appeal, are abundant, all must feel that the labor and toil of such a work are great, and we trust, will, therefore, be ready to respond generously to the call which we hope to be able, before a great while, to make upon them.
Let the new buildings of Bethany College rise, as a monument of the real, faithfulness, and public spirited Christian generosity and benevolence of the Three Hundred Thousand Christians, whom it represents, and her libraries, apparatus, museums, and general endowment bespeak the large and comprehensive interest in true learning, which characterizes us as a people! We know that it is in the hearts of thousands to do this, and we only regret that the pressure of so many other calls and duties, constrain any interruption in the prosecution of this appeal, till all shall have been provided, which the nature and magnitude of the scheme demand.
THE GOSPEL ADVOCATE
273
Let us ask those upon whose generous contributions we have felt authorized to make our present contracts, to remember their pledges, and sustain us promptly in our engagements. We have, so far, incurred no expense of agents, and if the friends will only remit to us, or pay to local agents, as advised, promptly, as their promises fall due, all will work smoothly and well. Let not the work be suspended, and force not upon us the necessity of a debt. When we look at the rapidly expanding proportions of the new building, as it rises daily before our eyes, and think of the very small period of time since the same site was covered with a shapeless pile of gloomy ruins—the remains of the old College—we feel that it is the doing of a wise and gracious Providence, and should, therefore, excite the warmest gratitude and liveliest hopes of his people. To his honor and glory, in the good of his cause and church, be it ever dedicated, and the labors of the good and generous, who have cooperated in its completion will be more than requited. To God and his saints, we commend the care and keeping of Bethany College, now, henceforth, and forever.
W.K.P.
“THE COMING OF THE LORD”
Bro. FANNING:—Your views on the 24th chapter of Matthew are requested. Some interpret all the passages in the New Testament that speak of the coming of Christ, as being fulfilled in the destruction of Jerusalem, consequently that Christ has come the second time, and that there is no use in commemorating “the Lord’s death (in the bread and wine) till he comes.” You are aware of the many errors growing out of a wrong application of the scriptures, and your views on the above subject will be read with much interest. Sincerely, your brother in the bonds of faith.
JAMES GILLILAND.
Clay County, Mo., Aug. 14th, 1859.
REPLY TO BRO. GILLILAND
When our Saviour ascended to heaven, “While the disciples looked steadfastly toward heaven as he went up, behold! two men stood by them in white apparel. Who also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus who is taken up from you into heaven, shall so come in like manner, as you have seen him go into heaven.” From this passage we have ever believed, and still…
THE GOSPEL ADVOCATE
I believe that our Lord will once more appear in person on the earth. Paul says, “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first: then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we ever be with the Lord. Wherefore comfort one another with these words,” (1st Thess. iv. 16-18.)
In the Revelation of Jesus Christ, 1st chapter and 7th verse, we find this remarkable statement: “Behold, he cometh with clouds; and every eye shall see him, and they also who pierced him: and all kindreds of the earth shall wail because of him. Even so; amen!”
From all these statements, we have not been able to resist the conclusion that the despised Nazarene will appear again on the earth, not exclaiming as once he did in the bitterness of soul, “The foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head.”
There is a coming of the Lord, or end of the world recorded in Matt. 24, Mark 13, and Luke 21, in our judgment, of a very different character. (After “great tribulation,” all of which occurred with the Jews during the siege of Titus in the year 71,) there were to “see the Son of man coming in the clouds of heaven with power and great glory.” (Matt. xxiv. 30.)
This was a coming by signs, in power and glory but not in person. “Then he that was on the house-top was not to come down to take any thing out of his house,” a “woe was pronounced upon women with child, or giving suck,” and they were to pray that the end might not come on the Sabbath day.” “Two shall be in the field, the one shall be taken, and the other left. Two women shall be grinding at the mill, the one shall be taken and the other left.”
But neither did the Son of man nor the angels know of the day to which reference was made, yet the Master said, “This generation shall not pass till all these things be done.”
We have long been satisfied that, when the Redeemer said to the disciples of the beloved one, “If I will that he tarry till I come, what is that to thee?” he alluded to his coming at the destruction of Jerusalem. John, it is reported, was thrown into a cauldron of boiling oil, but for the fulfillment of this divine prediction, he leaped out unhurt, and lived to witness what the Lord had told him concerning the ill-fated city.
Our conclusion is, that the coming in Matt. 24, was not personal, took place in the first century, but the Lord will come again. Hence we are looking for him.
T. F.
THE GOSPEL ADVOCATE
OUR SCHOOL RELATIONS
Twenty and three years have we devoted our energies, without relaxation, to the building up, management, and teaching of schools; but having determined to slightly vary our position, we feel that it is proper to give our reasons, and state frankly something of our college as contemplated in the future.
As plainly intimated years past, the fact that we have been pretty deeply involved in the business of the world, in order to accomplish what we have, many have regarded our purpose as merely selfish, and therefore, we have anxiously desired other brethren to take charge of the business department of Franklin College. Furthermore, when, in the sincerity of our heart, we opposed, in the highest places amongst us, idle and foolish speculations, the reply from a band of writers, and even from Bro. Campbell, was: “It is a controversy between Bethany and Franklin College, the Millennial Harbinger and the Gospel Advocate.” To be thus charged by men whom we had revered from our youth, caused us almost to wish we had never seen a college or a religious paper. We knew the accusations were destitute of any proper foundation, and yet we thought it would be better for the cause to have no peculiar interest in schools or papers.
But as the last and best reason for our cause, we state that we have proved by long trial, particularly Bro. W. J. Lipscomb and Bro. N. B. Smith, highly competent school managers and teachers; also, men who never struggled at the truth as it is written in the Bible, and yet owing to the fact that we had never been able to divide the profits of the establishment, further than the tuition fees with them; the reward proved too scanty for growing families, and consequently we concluded it would be best for the school and all concerned, to give the entire business department into their hands. Our position will, in the future, be that of a teacher in Franklin College and the school for young ladies connected therewith.
Mr. F. will also be interested alone as a teacher. Our purpose is to attend to our respective departments and classes in College and the Female School, but we expect not to assume the heavy responsibility that has rested upon us for nearly a quarter of a century. Our confidence in the intellectual and moral ability of our brethren who take charge of affairs is without a doubt, and we shall certainly lay aside the embarrassment which has long prevented us from speaking of the schools in terms adequate to their importance. Although we have not boasted, we have, through the tender mercies of our God, been enabled to benefit many aspiring youths. The efforts…
The Gospel Advocate
Page 276
has been all the time to make good scholars and useful men and women. Our people have rarely, if ever, turned from the truth to philosophy; but, generally, they are firm advocates of the spiritual light revealed in the Bible. We also suggest that we hope to be able, in future, to give more of our time to the study the Divine Oracle, and the preaching of the truth, both by the pen and tongue to the last.
T. F.
FREEDMAN, TEXAS, Aug. 3rd, 1869.
Bro. Lipscomb: In your reply to Bro. Kendrick, in the July number of the Advocate, you state on page 206, that “a member of a congregation possesses just as much qualification for examining and deciding questions without election to office” as with it. (We understand you to mean the term qualification, as being equivalent to having the right to perform those functions.)
We wish to propose a few questions touching your proposition; and we do this as humble learners in the Lord.
- If your proposition be correct, does it not follow that it would be a work of usurpation to “elect” any “officer” at all? If you shall answer the above query in the affirmative, to wit: that it is needless to “elect” any, we shall have asked this second question, in view of all responses, to wit: Can we conceive the idea that God would manifest himself less the God of system and order, under a dispensation of day, than he has done under a dispensation of night? For we have seen that God never instituted any system of government among the Jews, either ecclesiastical or civil, without having specific “officers” appointed, to rule in their respective spheres. We remember the case of Korah, Dathan, and Abiram; they thought that God’s “officers” had too much to do. We are as far as any one can be from believing that any set of men has the right to “run it over God’s heritage.” But we do believe a “holy” with all, and can we not believe that the Lord has instituted such? Perhaps there is something in 1 Cor. 1 5th chap. that is not entirely without applicability to what is before us. Enough. Let us all remember, invoking that humility is the bearing listener, and while in that attitude we can hear God plainly and distinctly. May the Lord guide us into the full possession of all the truth, and finally save us with an everlasting salvation.
W. T. U. CUSH.
THE GOSPEL ADVOCATE
277
REPLY TO W. T. BUSH
The notion that the service and order of the church of Christ must be carefully performed, is one of the strongest that presents the minds of the members of the present day. It is a notion that is proposed and sanctioned by the whole ecclesiastical world, from papists down. It stands today as the great obstacle to living vital holiness among the great body of the disciples of Christ. The problem, I fear, is the encumbering very palpable thing in that we can do nothing unless we have been ordained. We cannot give thanks at the table of the Lord; we cannot administer the ordinances of baptism to a fellow-traveler, blessed person of sin. It is not my business to administer to erring brothers; it is my business to instruct the younger members to train them to usefulness. It is not my duty to administer to the wants of the afflicted; to take protection to the widow and the orphan.
There is a part of my position that has been established in the Christian profession, and this is the right of God in the service of the church. I would not be understood as saying that the church is not the body of Christ, but I would say that the church has full right to perform all duties that are required of it. It is most true that all things are done in order.
However, I do not mean to say that everything should be done necessarily and in order. Henceforth, I declare that all things should be done decently and in order.
In regard to the ordaining of overseers in the congregation, we simply say that if there is nothing for them to do, it would be most clearly a work of supererogation. The plans of structure in the Christian church is simply outrageous.
There have been widows at Jerusalem who were troubled in the administration of the distribution; would never command the disciples to look upon them, if they were to be appointed to this business. So while there is no need for men to devote their time to the work of overseeing in the congregation, there is no sense in selecting a member to that service.
The overseers of the congregations in the apostolic days were not appointed merely, or so far as there was required for their service to the work of maintaining, teaching from house to house, and seeing that every member was walking uprightly.
THE GOSPEL ADVOCATE
They, for this service were supported by the congregation. But to call a man an overseer who spends the whole week at some worldly calling, and merely takes the lead in the worship on the first day, is doing great violence to the authority of the Scriptures. We, less, need in the congregations more men wholly concentrated to the work of teaching and admonishing than we have, but there is still nothing in the official relation of the overseer to the congregation that specially fits him for acting for the congregation in matters of discipline, more than other men of age, experience and faithful lives.
We sincerely trust our brethren will look at the Christian order upon its own merits simply as revealed, and not through Jewish or sectarian glasses. We need no help of this kind to enable us to understand the full development of God’s plan of redemption.
W. L.
THE PARADISE OF THE THIEF
Bro. F. Yancey & Brethren—I cannot reconcile the following passages, and I want some light. If it is worth your notice, please give it? Luke xxiii. 43, “And Jesus said unto him, (the thief on the cross,) verily, I say unto thee, to-day shalt thou be with me in paradise.” Some say that the paradise here spoken of was the grave, which appears to me very probable, for after Christ arose from the grave he said to Mary Magdalene, “Touch me not, for I have not yet ascended to my Father.” In 2 Cor. xii. 3, Paul speaks of a man that was caught up into the third heaven, and in the 4th verse that he was caught up into paradise; and in Rev. ii. 7, John speaks of the paradise of God.
Now if there is a paradise above and below, I should like to know?
The Advocate, I think, is doing almost wonders, and I hope will still do well long after I am done with all earthly things. Yours, in the one hope, etc.,
KINSON McVEY.
Paradise of itself means merely a garden, a park, a pleasure ground. Hence it signifies neither heaven nor hell of itself alone. In the New Testament the word is doubtless used in one instance to signify heaven. But this is shown by the connected words, “paradise of God.” That Paul refers to a place of eternal bliss, we are not certain. But the main difficulty is in reference to the thief. We have no idea that the…
THE GOSPEL ADVOCATE
279
The thief either asked for or was promised salvation. To suppose that he understood the nature of Christ’s kingdom so as to be able to ask for eternal salvation, is to suppose him wiser than any disciple of our Lord who had been with him constantly, and had heard all his teachings. He was infinitely wiser than Peter or John who had been with him from the beginning.
On the other hand, there is no promise of salvation in the language of our Saviour. “To-day thou shalt be with me in paradise.” Christ himself did not go to his Father, but was in Hades—the state of the dead. The thief was in the same state—he received just opposite of what he expected. He expected the Saviour to free himself from the cross, and establish himself with great power upon the throne of David. This was the expectation of the whole Jewish people, and the thief simply asked the Saviour not to forget him when he had delivered himself. One of the thieves appears to have done this tauntingly and in mockery, the other as if he had some hope of rescue. This is the whole of the matter.
W. L.
A HINT FOR PLAIN SPEAKING AND WRITING
Bro. Franklin: May the Lord bless you in your earnest endeavors to maintain the purity and simplicity of God’s manner of reclaiming unbelievers in and from the inevitable doom that awaits all who disregard his plain teaching.
Every issue of the Advocate contains lessons of such paramount importance to the simple lover of unsophisticated revelation, that I feel like—if I were close by when you are penning them—exclaiming, in your own language expressed, particularly in Bro. Hall’s article, “a little louder Bro. F., if you please!” I think the crisis has well nigh come, when you, Bro. Hall, Bro. Franklin, Bro. Campbell, and all others, whose senior voices and prolific pens have been raised against the enemies of the Anointed and his plain revelation, should be sustained and encouraged to dispel the accumulating tide of metaphysic, inner consciousness, and other superfluous, meaningless, empty, vague, human contrivances, that hinder the free course of the gospel of the blessed Lord.
Bro. Hall ought to speak again, and “speak a little louder,” in reference to the inclination of some of our brethren to slide over to Ashdod, Calvin, or to the dialect of the Nicene Council.
We think that some of our older brethren—prominent public men…
THE GOSPEL ADVOCATE
are greatly in fault in some of their oral and written expressions. What have you to say to the following, as a specimen, Bro. F.?
“Old fashioned Camp-meetings,” “Annual meetings,” “Our regular quarterly meetings,” etc. Did we not once repudiate one and all of these meetings, to say nothing of their respective cognomens? I vividly remember when “old fashioned Methodist camp-meetings” were repudiated by our brethren. They were spoken of by Bro. Kendrick, Bro. Campbell, and perhaps by yourself, as unscriptural, and fruitful only of revelry and sin of the deepest hue. “Quarterly” meetings are of human contrivance, and as such should be utterly repudiated. The Bible knows nothing of “quarterly” meetings—nothing of “annual,” or “old-fashioned camp-meetings.” We profess to meet on the first day of every week—not four times per year, or once a year—to commemorate the death of the author of the remedial scheme—the plan of redemption from the consequences of sin.
J. W. DOUGLASS.
Nicholasville, KY., August, 1859.
ENCOURAGING FROM S. CAROLINA AND GEORGIA
Bro. Fanning:
Our cause is moving forward steadily in this District. It is receiving more and more of the attention of the people. I have been preaching at a new place this year—a new meeting house built some ten miles from “Old Union,” by the Baptist brethren, who solicited the brethren at “Old Union,” where I had been engaged to labor constantly, to allow me to labor one Sunday in each month with them. The brethren most cheerfully granted the request, and accordingly, I have been preaching at this place to very large and attentive congregations, and I think good will be the result of the arrangement. Already do I think that the prejudice of otherwise good Baptist brethren has been much lessened as they learn more about our true position, or what we really hold and teach. And as a result, a much better feeling exists than heretofore. By good management, I think a much closer union may be brought about after a while. It will take some time, but is it not an object worth praying and laboring for? I think it is!
Our beloved brethren, Dr. Hook and N. W. Smith, have, I hear, been holding some very successful meetings in Georgia. Indeed I was with them in conducting a meeting at Berea, Henry county, Ga.
THE GOSPEL ADVOCATE
Page 231
Regarding the fifth Lord’s day in last month, where there had been several additions. When I left, the meeting was still progressing, and prospects were very favorable. The final result of this effort I have not heard, but I look for the most favorable report. Bro. N. W. Smith, the State Evangelist, says the people of Georgia were so anxious to hear the word of life as at the present time. Bro. Smith is laboring ably, successfully, and remarkably, in preaching the word. He shows his hearers that his heart is in the work—that he leads for them, and in this way he causes them to feel for themselves. O, that we had many such men as Dr. Hook and Bro. Smith!
My dear brother, I cannot close without a word of congratulation to you upon the results of your labors in reviewing the course (caught in many places by the discipline). You mark the error boldly and clearly, and success has crowned your efforts. I can no longer be astonished, but I must express my entire confidence in your capabilities, in the fact that you have encouraged others to do likewise.
In the last Herald, Bro. Campbell comes out unexceptionally with regard to the teaching of Pres. Russell, that it is anti-scriptural. (It is too late, T. F.) This is the thought, and I hope you do not doubt that future developments will only serve to demonstrate your conclusions. You have much to encourage you, and that you may long live to plead the cause of truth is my humble prayer. Much of the influence of your labors I attribute to that uniform Christian spirit which characterizes your writings—bold and pointed, yet courteous and Christian-like. Such, in contrast with some of the modern articles published and sent abroad during the controversy, contribute to have a salutary influence. How careful should Christians be at all times, upon all occasions, in their labors to exhibit the spirit.
Yours in the hope of the resurrection,
A. W. OWEN
Barnwell Dist., S. C., Aug. 13th, 1850.
REPORT FROM OREGON
The cause in this State is flourishing. We look forward to a brighter day, as the sun shines brighter after being obscured by clouds; so we hope the cause will prosper the more after being clouded. May God preserve you to labor for his cause, both by pen through the pages of your invaluable monthly, and to a good old age.
Yours as ever,
X. T. CATON
Salem, Marion Co., Oregon.
THE GOSPEL ADVOCATE
REPORT OF THE MEETING AT FRANKLIN, TENN.
By invitation of the congregation at Franklin, Williamson county, Tenn., brethren from various other congregations met with them on Friday, Aug. 12th, 1859, for the purpose of examining the scriptures and consulting together, in reference to the advancement of the cause of the Redeemer’s kingdom. Bro. D. Hamilton was chosen to act as chairman of the meeting, and brethren F. H. Davis and J. S. Payner were appointed Secretaries.
Brethren from the following congregations were present during the meeting:
- Leiper’s Fork, Williamson county, Tenn.
- Dunlap, Hickman county, Tenn.
- Lynnville, Giles county, Tenn.
- Boston, Williamson county, Tenn.
- Owen’s Station, Williamson county, Tenn.
- South Harpeth, Davidson county, Tenn.
- Franklin College, Davidson county, Tenn.
- Liberty, Marshall county, Tenn.
- Lewisburg, Marshall county, Tenn.
- Jones’ Creek, Dixon county, Tenn.
- Murfreesboro, Rutherford county, Tenn.
- Silver Spring, Wilson county, Tenn.
- Millersburg, Rutherford county, Tenn.
- Cross Roads, Bedford county, Tenn.
- Union, Sumner county, Tenn.
The brethren were requested to present such questions as they wished to be investigated, and accordingly quite a number were proposed for consideration. A committee was then appointed to condense and arrange the principal matter of these questions and present them in form for the brethren. The committee presented the following topics for investigation:
ON CHURCH ORGANIZATION
- The planting of Churches.
- Churches—Evangelists, Bishops, and Deacons.
- The worship of the congregations, embracing the weekly meetings, fellowship, training of the members, etc.
ON CHURCH CO-OPERATION
- To what extent is it necessary for the churches of Christ to cooperate, in order to the advancement of the kingdom of Christ.
THE GOSPEL ADVOCATE
2-3
Q. In what respect is it practicable for the churches to co-operate, represented in this meeting?
- Human institutions connected with the church, such as Sunday Schools, Bible Classes, Missionary Societies, Schools and other societies.
In reference to the first item, after remarks by several brethren, it was agreed to be the teaching of the Scriptures, that any number of persons having believed and been immersed, having given themselves to the Lord and to each other, constitute a congregation of Christ, fully authorized to attend to all the ordinances of the Lord’s house.
On the second point, the following question was proposed:
- Have they the right to choose and send out evangelists, and how are they to be sustained?
On the first part of this question, it was unanimously agreed that it is the right of the congregation alone, to which they respectively belong.
Considerable discussion arose as to the proper method of sustaining evangelists, which occupied the greater part of the meeting. It was finally agreed, between two or three of the brethren discussing, that it is not the scriptural plan for the evangelists to have stipulated salary, nor to be supported by subscription or otherwise, but that he should be liberally paid according to his labor—the congregation of which he is a member sustaining him, if it is able; if not, that it is the privilege and duty of any number of congregations, upon invitation, to compensate that congregation in this work.
The question was asked: If a congregation, through neglect of duty, or for want of ability to sustain a brother who is capable of preaching the gospel, should neglect to call him to the work, is it his privilege to volunteer his services to the congregation, and with their endorsement, go forth preaching the word, trusting in the Lord for his support? The brethren unanimously answered in the affirmative.
ISSUES
For want of time there was little investigation of this subject. The scriptures relating to their qualifications and labor were referred to, and it was agreed that when a member of the church has the scriptural qualifications, it is the duty of the evangelist to ordain him.
Deacons are servants of the congregation, whose duty it is to minister to the poor, etc., by direction of the eldership. They may be either men or women, or both.
284
THE GOSPEL ADVOCATE
WORSHIP OF THE CONGREGATION
Disciples should meet on every Lord’s day to attend to the supper, contribution, etc. Each one should engage to the extent of his ability, in reading the word, in prayer, exhortation, etc., and thus grow up to the stature of men and women in the Lord.
CO-OPERATION
Two or more congregations may cooperate to carry out any good work, in order to advance the interest of the Redeemer’s kingdom.
HUMAN INSTITUTIONS IN CONNECTION WITH THE CHURCH
The brethren, after a short discussion of this subject, believed that the church of Christ covers all the ground, and that there is room in the church for all time, means, and talents.
The brethren agreed to meet in Murfreesboro, on Friday before the first Lord’s day in November, to endeavor to engage as a cooperation of Christian churches in any and every good work, for the promotion of the Redeemer’s kingdom.
D. HAMILTON, Chairman
F. H. DAVIS, and J. S. POYNER, Secretaries.
SINGING
There is no requirement of the Christian more urgent than singing the songs of Zion, and yet but few professors of religion seem either competent or disposed to sing. All persons who are able to talk may learn to sing; but the misfortune is, many imagine that singing is natural, and is to be performed without effort. It is no more natural than Arithmetic, Grammar, or a knowledge of the Bible, and he who will not labor to sing, will never be able.
We would very respectfully suggest to the congregations of Jesus Christ, the importance of arrangements to have all the members taught vocal music. It is not only a valuable accomplishment, but it is indispensable to good speaking, it tames the passions, subdues angry feelings, elevates the soul to God, fills the heart with joy, and is a valuable part of the Christian worship.
Martin Luther accomplished quite as much by teaching the people to sing, and impressing its importance upon their minds, as by his sallies against the Pope, if not by preaching the Gospel.
T. F.
THE GOSPEL ADVOCATE
285
“THE PUBLICAN’S PRAYER”
A young lady of our acquaintance, who is a member of no church, wishes to know who can grant the Publican prayer, especially to sinners who have no right to pray? We have never intimated that sinners have not the right to pray.
But while we all, no doubt, sin, we have one to tell us to the Father, who is the merciful for all that will approach the Father through him. Christians, who sin, have the right to represent their sins to ask the Lord to forgive them; and he hears all who do his will.
All redemption, however, stands in quite a different relation. If he is a subject of another government, and has no right to ask for the blessings of our Christian institution, without praying, renouncing the world and the kingdom of darkness, and entering into the kingdom of Christ. The Publican was a Jew, and as a Jewish sinner, he had a right to pray for the blessings of his religion, and in consideration of his deep penitence and humility, we should learn to pray with lowly contentment.
It is for every believer, who takes the oath of allegiance to our government, has the right to pray for its honors; and no one who claims to control the church of God, matters not what cause, has a right to petition our King for the privileges of his spiritual kingdom.
T. F.
A PURE SPEECH
Our venerable brother, Robert Owe, of Yorkville, offers some thoughts on the subject of Pure Speech, which we regard as worthy of our careful attention. Among other things he offers us a little piece of practical wisdom on the subject of prayer.
As he says: “I am glad to see the growing interest in the subject of prayer, and I am glad to see that we are beginning to realize that we must pray.”
He refers to the union of Christians and Baptists in Tennessee in the year 1832. Said he: “We will be more popular, may become a…
The Gospel Advocate
Correspondence
Robert Orr
Smyrna, Mo., Aug. 9, 1830.
Bro. Fanning: We held our yearly meeting at this place, commencing on the 30th ult., and continuing nine days. The result, as far as seen, was sixty-two by confession and baptism, three restored—one from the Baptist, one from the Methodist, and five from the church greatly revived and strengthened. The Lord has done great things for us, whereof we are glad. Our brethren, G. W. Logan, and W. J. Jones labored in word and teaching with us. May the Lord keep us unto his heavenly kingdom.
Yours in the faith,
Chas. Carlton.
J. L. Sewell
Warren Co., Tenn., Aug. 24, 1830.
Bro. Fanning: Permit me to say to the brethren and sisters, through the Gospel Advocate, that I have just closed a meeting at Willingdon, Cannon county, Tenn., which resulted in sixteen by immersion and five otherwise. Among them was an old man who had been a good part of his life a member in the Presbyterian church, but when he was buried with the Lord in baptism, he came out of the water rejoicing that he had obeyed the Gospel. To God be all the praise.
Your Brother in Christ,
J. L. Sewell.
THE GOSPEL ADVOCATE
287
REPORT FROM GEORGIA
BRO. FANNING & LITSCOMB
Again I have just returned from a tour over into the State of Alabama, five miles over the line. In my last, I stated that I left the Union meeting in Clark county, in progress by Bros. P. F. Lann and Crenshaw.
The fifth Lord’s day in July, Bros. Hook and O’Connor helped to hold a meeting at Concord, which resulted in several confessions in Henry county, which resulted in several confessions and conversions. The church much revived.
The first Lord’s day in August, Bro. Crenshaw helped me hold a four days meeting in County Line, Fayette county. One meeting resulted in my confession and immersion, and three from the Baptists.
The second Lord’s day in this month I was called in Calhoun county, Ala. Held a meeting of six days, which resulted in forty additions, all by confession and immersion. The meeting would have continued, but I was taken sick and had to leave. Thank God, we will take courage.
I am somewhat improved in health, and hope to leave today for another appointment.
Yours in haste and love,
NATHAN W. SMITH
Aniston, GA., Aug. 20th, 1849.
OBITUARIES
Bro. FANNING & LITSCOMB
It becomes my duty to chronicle the death of our beloved brother, El. John Shaver. He was born in Mecklenburg Co., N. C., May 28th, 1773, and removed to Tennessee in the year 1820.
He was immersed by El. John McCarty about the year 1830, and was a faithful and exemplary member of the church. During all the vicissitudes of life in this community, the defection of friends and the appointment of foes…
THE GOSPEL ADVOCATE
He would fast the profession of his faith without wavering, until he fell asleep July 16th, 1850. His faithful companion, who shared with him fifty years the cares and labors of life, still lingers on the shores of time, calmly and trustfully awaiting the summons which shall call her, too, to the rest that remains for the people of God. May the Lord grant that father Shaver, though dead, may still in example live in the hearts and lives of his children, his kindred, and the numerous friends who knew him well in life.
Yours in hope of immortality.
F. M. CARRACK.
Uxon, SENDER CO., TEXAS, Aug. 8th, 1850.
MURFREESBORO, Ark., June 17th, 1859.
Bro. FANNING:—It is made my painful task to announce to you the sudden and unexpected death of our beloved sister, Cyphania Eason, consort of Bro. Dr. James E. Eason, of this place. She died at her residence on the 15th inst., in the 38th year of her age. In the death of sister Eason, the church has lost one of its brightest ornaments, the husband a kind and devoted wife, and her children an affectionate mother. She obeyed the gospel under my labors in 1841, and from that time until the day of her death she adorned her profession with all the Christian graces and virtues requisite to qualify her for the abode of the blessed in Heaven. Her house, and benevolent heart were always open to the weary Evangelist, and her kindness always made the preacher feel at home. She died perfectly resigned to God’s will in the triumph of faith and hope of a glorious immortality, leaving behind to mourn her departure a kind husband, five little children, a father and mother, brothers and a kind sister, and a numerous circle of friends; but they mourn not without hope, she is gone to share the reward in the kingdom of God with the redeemed around the throne of Heaven, where the toils and sufferings of earth are all an end. There, we hope to meet our dear sister.
May the Lord sustain her bereaved husband and orphan children.
J. S. ROBERTSON.
Mary Harrison Joslin was born Aug. 6th, 1829; acknowledged her faith in Christ, July, 1848. Lived a worthy member of the church of Christ until her death. Died the 3rd day of January, 1859. She did adorn the profession she made. May we all be encouraged to live the life of the righteous that our last end may be like hers.
T. C. H. JOSLIN.