THE GOSPEL ADVOCATE
T. Fanning, Editor
J. D. Lipscomb
VOL. VIII
NASHVILLE, AUGUST 21, 1866
NUMBER 34
AN ESSAY ON THE RELATION SUSTAINED BY CHRISTIANS TO CIVIL GOVERNMENTS – NO. IV
By E. A. Mitchell
There being no sovereignty delegated to man, the Lord Jesus Christ has given him no directions for its exercise. He will search the Scriptures in vain to find one word or instruction with regard either to choosing civil rulers or ruling. The secret is, that men seated on thrones and in high places of authority, exercise that authority when they are the instruments in the hand of God; the punishment of the wicked and disobedient. It is God, and not man, that rules among the nations. So say the Scriptures.
How can it be that when Christians engage in political elections, they should not think of the “perfect law” to guide them? They walk in the light to illuminate their pathway, and consequently the children of light find themselves entangled with the world.
As it is written in the Scriptures that have their origin in the kingdom of darkness, they walk not in the light, and therefore their deeds are manifest that they are wrong.
Christians are not confined to “be of the same mind,” nor to “speak the same things.” In the political arena, in consequence of which they necessarily become separated from each other, they soon discover that the “god of this world” has usurped in their affections the place of the God of Heaven. The differences between them become real and sincere.
They cannot profess a friendship.
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which does not exist, and consequently divisions in their religious organizations arise, and they usually begin with the most zealous and earnest members of the church. It is false to charge these evils on the ministry and hope to remove them by enacting provisions to be silent on political questions. If voting, and otherwise participating in the affairs of government are Christian duties, the preacher (bishop or evangelist) is bound to teach them in the various matters that, from time to time, are presented to their consideration, in order that they may be prepared to act intelligently.
Whatever a Christian or a Christian preacher may wish to preach about, we frequently hear it said that preachers want to preach politics, let them make their appointment for that purpose and not impose it on the audience when they have come to hear the Gospel; just as though a man who had consecrated himself, body and spirit to the service of the Lord, could cleanse any part of himself to things that do not pertain to the realms of the Lord.
I can never believe that a disciple of Christ can do any act which he is not sure is right as a Christian. The Christian character does not change to suit circumstances, and the Christian life is constant and uniform. Moreover, if Christians ought to vote at all, they ought all to vote one way, ought all to act together, and their action should be in accordance with the will of God. It is not right for some Christians to be on the Lord’s side, and some against him, and for only the Lord’s candidates to be chosen.
Besides the divisions into which the Christian voter can find himself, he must reveal to his people his will in this regard, and then there is the necessity for walking in such humility. God’s will is that all men shall acknowledge and submit to his authority and permit the Kingdom of God to be established through the Holy Spirit in their hearts. All who do not thus know the only true God, and submit to his revealed will, he governs externally and loyally.
He delivers them over to Satan, and governs them in such places according to the sinfulness manifested by their lives. Thus he makes kings, and princes, and rulers over them, and they are subject to his authority.
It is pleasant to think that the Kingdom of God is established in the hearts of men, and that they are governed by the Holy Spirit. The world truly be said to be the kingdom of Satan. The very fact that the world had its conflict with the devil when he attempted that the kingdom of God should be established unto him.
It is by this governing providence that God determines kings and princes, and at his pleasure establishes them. The wisdom of man is, indeed, foolishness in the sight of God.
The man who, by faith in the word of God, has attained to a knowledge of this sublime truth, is enabled to look upon all the devices of ungodly men with profound contempt, knowing that if it is the will of God, the mightiest intellects, though they may be the very idols of the people, will find the objects of their ambition matched from them at the very moment.
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They are about to possess it. A Clay, a Webster, and a Douglas, although the esteemed and admired of millions, could never rise to the head of the American republic, while men, comparatively unknown, have been brought forth from their obscurity and placed in the chair of State. If a Cincinnatus is wanted, the Sovereign of the universe can find him at his plow as readily as in the Senate house.
Verily, our God uses the weak things of this world to confound the mighty! To what a sublime height has faith elevated us when we can thus view the transpiring events of this world! Yet, how real and how truthful! How conformable to revelation! Knowing that our elder brother reigns and rules, we calmly and patiently witness the storms that rage among men, confident that he whose we are, will bring all things to a glorious consummation. Although clouds may gather around us and lower over our heads so that apparently all is dark and gloomy, faith lifts us above them all, and we are enabled to look beyond to that quiet and peaceful home provided for us in the eternal Kingdom of God. The clash of conflicting arms may shock us, but we feel no uneasiness nor anxiety about the result, knowing that the same God who reigns in our hearts also rules in the midst of the battle. The tempests that are raised by the wickedness of man appall us, but we are consoled with the assurance that our Father will permit the wrath of man to go no further than will result in His praise, and that He will, in due time, say to the tide of strife, “thus far shalt thou go, and here shall thy proud waves be stayed.”
Our love of country never outweighs our love for Christ, and the Christian is really one who prays for the time to speedily come, when earthly governments shall be destroyed—when “the kingdoms of this world shall become the kingdoms of our Lord and of His Christ.” A Christian certainly cannot be subservient to the will of his Master, in creating himself a government, when God has willed its destruction, neither can he regard his efforts as necessary to prevent it from destruction, before it is God’s will that it shall be destroyed. The power of man is powerless against God, and to volunteer to assist Him in a sphere to which He has not called us, is a presumption of which no reverential child of the great Father can ever be guilty. Instead of God’s will being that His people shall exert themselves to preserve or reform the principalities and powers of this world, we learn from the great Apostle to us Gentiles, that “though walking in the flesh, we do not war after the flesh, for the weapons of our warfare are not carnal, but mighty to the pulling down of strongholds, casting down imaginations, and every high thing that exalts itself against God.” (2 Cor. x: 4.) And again we are commanded to put on “the whole armor of God,” and with our loins girt about with truth, and having on the breastplate of righteousness, and our feet shod with the preparation of the Gospel of peace, taking the shield of faith and the helmet of salvation, to go forth to battle!
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“principalities, against powers, against the rulers of the darkness of this world.”
The first instance on record of God’s people engaging in civil government, and having rulers like other nations, is that already cited in Samuel, on which occasion God declared that by so doing they rejected him. This is a lesson for all time, and it is only those who reject God that put their faith in princes.
The exercise of sovereignty by man being a usurpation of the prerogative of the Lord Jesus Christ, it becomes the duty of every Christian to cooperate with him in restoring his authority, instead of aiding the usurpers to retain it. To admit that the Redeemer has a kingdom—to claim citizenship in that kingdom and acknowledge allegiance to another, and obtain citizenship in it, very much resembles the mockery of the Jews, who said, “Hail, King of the Jews,” while they smote him with their hands—who clothed him with a purple robe while they spat upon him, and for a sceptre placed in his hands a broken reed. Holy brethren, Jesus Christ is king—he is seated in majesty on “the throne of the Lord and the throne of David,” and since the celebrated Pentecost his soldiers have been on the earth waging a valiant, yet often internal contest against his adversaries. The whole earth belongs to him, and it is our exalted privilege to cooperate with him in regaining possession of it, and to hasten the day when he will come in person to renovate it, and prepare it for the abode of his redeemed saints. The kingdom to whose rights and immunities we have been graciously admitted, is an everlasting kingdom, and the honors and rewards of the powers of this world are not to be compared with the glory that shall be revealed in us, after the last battle shall have been fought, and the many of the redeemed rest in peace in the undisturbed possession of their inconceivable inheritance.
Shall we then “be mindful of the country whence we came out,” or shall we rather engage with zeal, earnestness and energy in the holy warfare, determined to come off more than conquerors through him that loved us?
That an individual can be a citizen of two kingdoms is no assumption, held and unkept without precedent. It is an incompatibility that no earthly sovereign would for a moment admit. Friendship with a hostile power is treason, and we are just as plainly told that “friendship with the world is enmity against God.” All the arguments I have seen through the bearing or arm of Christians are based on the assumption that Christians are citizens of two kingdoms. Before they argue any more on this subject, they had better stop and establish their premises, if they have any desire to maintain a reputation as logicians. They will fail in the very outset. The worldly king and kingdom convey the idea of absolute and exclusive jurisdiction, and King Jesus has declared that unless we will “forsake all and follow him, we are not worthy of him.”
You cannot serve two masters, either you will love the one and…
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CHURCH OF CHRIST IN THE DARK AGES
Amite, Miss., July 28th, 1861.
Brethren LincoIn: — Will you please inform us through the Gospel Advocate, where and what of the Church of Christ during the dark ages, at which time we cannot discover the church in a collective body? Did she ever wear a Roman garb? I think if you were to devote some of your time to church history, it would be quite interesting and highly improving to your numerous readers, especially as Catholicism is making such fearful strides throughout our country. The majority of persons believe she is the mother church. I think it is high time for us Protestants to inform ourselves in regard to our own church history. You will please answer fully and explicitly.
Your sister in Christ,
Mrs. R. L. Adams.
The Church of Christ has never ceased to exist since its first outing on the day of Pentecost until the present day. The Church of Christ never did, does not, and never will exist under any other collective body than the simple, separate and distinct congregations of the Lord. We find evidence throughout the dark ages of the existence of these separate congregations of disciples, who denied all authority in religion save the Bible, who recognized no earthly head, who inducted individuals into the Church of Christ through faith in Christ, repentance toward God and baptism in the name of the Father, Son and Holy Spirit for the remission of sins, who denied the miraculous demonstration of the spirit, who commemorated the Lord’s Supper on every Lord’s day, who refused to take part in political or war, and who disavowed every other name than a Christian or disciple of Christ. The church never wore a Roman garb, nor an Episcopal, Lutheran, Presbyterian, Methodist or Baptist garb. It has always refused to depend upon any other ground of hope and salvation.
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It is thus clothed itself in the robes of righteousness. This church is three hundred years older than the Romish Church—or course cannot be her daughter. The Romish Church, by alliance with political power, became strong and mighty, persecuted the Church of Christ, branded those who adhered to the original and simple form of divine worship as heretics. Her power was such that in her persecutions she destroyed the history and writings of those she persecuted, misrepresented their faith and practice. So that the accounts we have of them are only those of their enemies. This is one of the chief reasons that we find difficulty in tracing their continuous history. We find sufficient, even from these distorted accounts given by their enemies, to show that they were the true and faithful worshippers of God. They lived for a series of years in one country, till by their strength and numbers they attracted the attention of the dominant party, the Romish Church. The Romans stirred the fires of persecution, wasted and destroyed them, the Christians fled to another country and erected an altar to God, continued until their numbers again attracted the attention of the priests and powers of this worldly persecuting church, that contrary to the teachings of the Apostles of God, used the carnal weapon, and the same course was again repeated. There is no age of the church, but these Christians, stigmatized “heretics” by name, can be found sealing their faith at the stake.
We may quote one extract from Mosheim: “Prior to the age of Luther, there lay concealed in almost every country of Europe, but especially in Bohemia, Moravia, Switzerland and Germany, very many persons, in whose minds was deeply rooted that principle which the Waldenses, the Wickliffites maintained, some openly, others more secretly, that the kingdom set up upon earth, or the visible church, is an assembly of holy persons, and ought therefore to be entirely free, not only from all the wicked persons, but from all institutions of human device, tainted with unholiness.” Mosheim Church History, vol. ii: page 200.
These people existed from the days of Christ to the time of Martin Luther. A history of them can be found in Jones’ Lectures on Church History. Evidence can be found of their continued existence in Orchard’s “History of the Baptists.” These people, although called by Orchard, Baptists, because they practiced believers’ immersion, refused, as Orchard himself repeatedly testifies, to be called by any other name than that of “Christian,” “Believer in Christ,” or some simple designation of discipleship to Christ.
In 132, he says, “Churches were formed as much upon the plan and model of the apostolic churches, as it was in their power to bring them. They called themselves ‘Christians,’ but the Catholics they named Romans, as they had been heathen.” “No object can be more laudable than the attempt to bring back the Christian profession to its original simplicity.”
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ity, which evidently appears to have been the aim of the Paulicians, thought for this commendable endeavor, terms of reproach and epithets of disgrace have been heaped on their memories by interested historians and dilettante writers.” Page 123. This was in the seventeenth century. In the year 1622, Orchard says the term “Anabaptist” was used among the “Christian brethren.” Again, page 117, he says: “These Baptists of France and Spain called themselves Christians.” Because they rejected believer’s baptism, Orchard called them Baptists, but they called themselves Christians. “We could multiply quotations of history showing that these dissenters from Romanism called themselves Christians—’Believer’ or ‘People of Christ’; that they taught that ‘Christian’ or ‘Believer’ or ‘People of Christ’ is that name that represents the belief in Jesus’ teachings, and that they were, in effect, non-ecclesiastical, that they maintained God’s spirit on the basis of the individual character of the Lord’s Supper; maintained the rights of all Christians regardless of official titles and designations to partake of the ordinances of the Lord; they denied the right of Christians to engage in politics.” These people have existed in some form or another from the days of the Reformation to the present time. They are at least three hundred years older than the Roman Church, and have never commingled themselves with the Catholic or the offshoots of Romanism.
These organizations cannot be properly called Protestants. Protestants are those who were in the bosom of the Catholic Church, but from various causes, having accumulated at her usurpings of power, chiefly of a political character, protested against her teachings and broke off from her communion.
Amalgamated their origin back to the revolt of Martin Luther and his companions against Romanism, and they trace their apostolic line through Humanism in its darkest and must despised forms.
Christianity has ever been in that direction at the present time. Christianity has ever been…
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It has encroached, constantly and persistently, as high treason against God, all human authority in religion, all human devices, organizations, and expedients in or out of the church for the conversion of the world or the edification of the saints, but with trusting faith in God maintaining His absolute and sole authority to rule the world, and to rule it through His own appointments and institutions.
Obtains leave ever maintaining the sufficiency of God’s word to lead and safely guide the erring sinner to pardon and happiness here, and to the palace of God hereafter. They have ever maintained the sufficiency of God’s appointments and institutions to accomplish the work of God in this world, without emendation or improvement by human hands. The effort to introduce human authority or human organizations into the Church of Christ must be treason against God, and is an acknowledgment of the fundamental principle of both Romanism and Protestantism. Christians then are not Protestants in the current use of the term. The Church of Christ is not Protestant.
It has a history of its own, past and future, separate from them and its past history, as foretold by the Savior Himself, by the prophets and apostles, has been one checkered with dark clouds of persecution and sorrow. Its future history, though the shadows of the past may reach the immediate future, must be one of joy and triumphant triumph. Although it has had to endure the hostility, opposition, and persecution of the world, it cannot be the Church of Christ. The Church that has had a history of triumph, prosperity, and success, is not the Church of Christ. The Romish Church has enjoyed the favor of the world, the alliance and aid of the world; she has been prosperous, but has not been brought to the jaws of death nor the gates of hell. She who travels their language through her can be the Church of Christ. She, with all her daughters and upholdings, must be brought to a final resolution, “but the judgment shall sit, and they shall take away his dominion to consume and to destroy it unto the end. And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him.” (Daniel viii: 27).
We are anxious to devote attention to the subject of church history, but lack of time and space hinders. We hope to make arrangements soon that will give us both time and space for these and many other things in which we are now lacking.
D. J.
TO CORRESPONDENTS
In writing for the Advocate, correspondents will please write on one side of the paper only. Write us distinctly as possible, and without flourishes. Proper names should be written very plain.
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Springfield, Mo., July 25th, 1866.
Brother Luskcom: As the question of the “Missouri oath” still appears occasionally in the Advocate, I am satisfied from your expressions that you do not misunderstand the feelings and position of some who have taken that oath, permit me to say a few words more in regard to it. I would say then, that I do not find much in a Christian’s duties as “political sympathies.” The Christian who permits himself to enter into “political sympathies” neither rightly appreciates or understands his high calling. His business is with the Kingdom of God and its laws; he has just absolutely nothing to do with the politics of this world, as a part of his duties, and so far as he engages in worldly politics, he contaminates his character with evil. And if the “kingdoms” of this world often aggress on his rights, his only alternative is to suffer.
One political party may be better than another, in many respects, but they all possess more evil than good, and are inimical to the Kingdom of God.
Again: the question is not whether the “Missouri oath,” or any other ordinance of man, is in accordance with the Constitution of God’s Kingdom, but it is one of those “ordinances of man” to which we are commanded to be subject; that is, we submit to it without violating the law of Heaven. If we cannot, it is our Scriptural duty to do so.
That there is no right or justice in many requirements of earthly governments, we freely admit; and consequently they cannot be “according to the Constitution of the Kingdom of Heaven;” but how can they be submitted to by the disciples of Jesus without much Christianizing them in the sight of their brethren who do not have to submit? The kingdoms of this world have, in all ages, required grievous things of the disciples of Christ, and they have had to submit, and have done so in a meek spirit, and without loud murmuring, or bold denunciations; and if they thought it necessary to speak, it has been in respectful petitions and protests. A true Christian has no use for the governments of this world, as concerning him individually, yet he must support them, and obey their laws, as far as they conduct with the law of Heaven.
There is no reason that I can see why any man, not a politician, could take the Missouri oath, and if so, I can see no reason why such persons should lay themselves liable to pains and penalties for the benefit of those who have engaged in “political sympathies,” and for others who have stained their hands in human gore. This would be suffering neither for religion’s or conscience sake, or “for Christ,” but voluntarily, for other men’s wrong doings; and I think voluntary suffering of this kind would hardly make us martyrs in God’s sight, even if it did in the sight of man.
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I do contend that any Christian who voluntarily ranges himself with a political party, does a wrong. God forbid that I ever consider myself a politician. My views of right and Christian duty may place me parallel, to some extent, with some political party, but will never make me a partisan. Becoming a political partisan is necessarily sinful, for all parties claim more or less civil ill in their principles and practices. How can my Christian look upon the enmity, strife, slanders, blasphemies, and other horrid crimes that have blackened the record of all political parties of our day, and think one moment of being identified with them? May my name be enrolled in Heaven, but never with the cold-hearted and blood-thirsty wretches of any political party.
How detrimental to the cause of Christian union, which our Savior prayed for, and Brother Stratton, which he commended, is all such advice as that given by Brother Treat. Such things should never come to light.
Have not brethren enough to act in regard to such things in the light of the advice as this being made public through our journals? My advice would be for every Christian to withdraw support from everything political, especially politico-religious parties.
Yours in hope of eternal life,
F. M. STRATTON.
We give the foregoing because we believe good will grow out of a full understanding of our position. Though all are strangers to us, we were assured from the beginning that Brother Stratton was a good man and aimed to do right. Such men can never separate us from them. We may speak severely of some principles they may hold, yet we can love that man while opposing his teachings.
We doubt not that many who have taken the “oath” were just as conscientious and true in their feelings as I claim to be. I perfectly agree with Brother S., that Christians should have no political sympathies, and I will add, or antipathies.
I have honestly tried for the last ten years to free myself from all. But, in communion with the mass of my brethren, and alluded to in former years, to become engrossed in politics with such nature. It is very difficult when once in, to free oneself from them. Perhaps I have not entirely succeeded yet. I am liable to be deceived in regard to my own feelings. My objection to the Missouri oath is, it claims for human government the right to say who and how individuals shall obey God; perform His work. He who takes the oath in order to do God’s work, it seems to me, recognizes this claim on the part of civil or human government, and acknowledges its right to control the service of God. The fundamental and constitutional requirement of the Kingdom of God is, “God alone shall control and direct the service in His temple.” For the government of man to say who shall and who shall not minister, or how far and what duties God’s servants shall perform, is
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To usurp the prerogative of God, and so to conflict with the Constitution of the Kingdom of Heaven in its fundamental and sacred principles. Hence, to our mind, in its requirements, whether according to the constitution of Mo. or any other human governments, it is in conflict with the law of God. Granting then fully that our brethren were wrong who have political sympathies, it is yet our duty to bear one another’s burdens. It is the duty of the strong to bear the infirmities of the weak, and to suffer with the wrong-doer in his difficulties, that we may save him. This is true fellowship.
Again, if I understand Bro. H. correctly, we are very near a conflict. “Politics is the science of government,” as defined by Webster. “Political, relating to politics, (government) national, public.” Human government is, as represented in Rom. if we are to follow the teachings of Christ, and it will soon find its way to the human governments of earth, as it is the duty of the Christian to support the government of the world. Christ (the Apostle) says he must “submit” to them, “he subject,” but unwittingly he must support them. There is quite a marked difference between submitting to a thing and supporting a thing. Submission may have a tendency to support an institution, just as paying taxes goes to support the government, but the aim must not be simple submission, but active participation in it.
We are not sure that smothering up, with all difficulties ever lead them. Open, free, candid, but kind interchanges of thoughts will do more to produce union and harmony than all other influences combined. We have determined that we now expect that in all cases where the Christian line cannot comply with the human requirements, his resultant conduct must be of the most humble, uncomplaining, peaceful character, as Christ himself exemplified in his own sufferings.
We have nearly abstracted from the atmosphere of safety in our associations with the human governments, and all kinds. Another principle should be exercised toward one another in seeking the harbor of repose, but can all do this without the sacrifice of a single principle or tenet.
Philomath, Jackson County, Tenn. Aug. 14th, 1866.
Brothers Languor—We desire, as best we can, to give you a short history of the congregation worshipping at Philomath; but first we would say to you that many of us are readers of the Advocate, and are much pleased with its labors in advocating the true cause of Christianity. The congregation at Philomath was just called together.
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On the fifth day of June, 1859, numbering thirty-one members; from that time we assembled on every Lord’s day, (or nearly so,) read the New Testament, sang songs, offered up our thanks to Him who is the author and finisher of every thing that is good and perfect, supplicated the throne of His grace for His continued blessings and mercies; so continued without any ordination until November 4th, 1860. On that day there were the elders and two deacons ordained. The congregation then numbered eighty-six members.
We then commenced celebrating the Lord’s Supper every Lord’s day. We progressed finely, and seemed to grow in knowledge and grace until 1861, when the ravages of a cruel and wicked war came upon us with a whirlwind and scattered a goodly number of our flock to the four winds of Heaven. However there was a few that continued throughout the war to assemble around the Lord’s table on every Sunday. After the war passed over we could gather up no more than thirty members, two elders and two deacons. In the fall of 1863, at the suggestion of Brother G. A. Kuykendall, we concluded to make an effort to raise an institution of service connected with the study of the New Testament. Accordingly we made the necessary arrangements, and on the first day of Jan., 1864, with G. A. Kuykendall, our principal, and A. Y. Kuykendall, assistant, the school commenced and progressed nicely, with the prospect of much good being done, until July, when the wheel of action was suddenly stopped by the death of our dear brother, G. A. Kuykendall, who fell asleep in Jesus on the 23rd day of July, 1866. He died of brain fever.
So we are now left to mourn our loss, but we do not sorrow as do others that have no hope. We desire not to become discouraged, but press onward in full assurance of doing much good. We are now making an addition to our buildings in order to accommodate more students. We design to put the wheel again in action by the 15th of October next. Our greatest obstacle is in getting a brother to fill the place of our deceased brother.
I appeal to you for aid in getting a principal teacher in our institution. We want for a teacher a brother; one that can teach the word of God in its simplicity, aside from all traditions, schemes and isms of men; one that is plain, open and frank in his manners; one that despises the foolish fashions of the day and not prejudiced in politics.
Bro. Lipscomb, if you know of any brother that you can recommend to us for a teacher, you will please immediately do so. Give us his address that we may have correspondence with him. Our address is Dutton’s Landing, Jackson county, Tenn. By so doing you will much oblige, and aid the cause of Christ in the mountain country. Write immediately on the reception of this letter.
Your brother in the faith,
T. S. TINSLEY, Sec’y Board Trustee.
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For the Gospel Advocate.
Montgomery, Ala., Aug. 6th, 1816.
Brother Lifecord:
Dear Brother W. C. Kirkpatrick and myself have just closed a meeting at Shady Grove, Chambers county, East Alabama, where we were surrounded with much sectarian influence, but it yielded before the light of truth, and the result was thirty-three additions to the army of the faithful, twenty-six by confession and immersion, and seven from other churches. An old gentleman and wife, who had been members of the Methodist Church over fifty years, united with us and were immersed in a creek near by; he being 17 and she 75 years old. Never did I see happier people than they, after their obedience. Another old man, 75 years of age, was baptized for the remission of his sins, having, as he said, lived his life in doubt, from listening to the contradictory theologies of the times. After his submission to the authority of Christ for remission, his overflowing heart evidenced his joy by affectionate crying and laughing, shaking hands with the brethren, and trying to persuade others to “go and do likewise.”
As you, Bro. L., object to the brethren’s boasting of the good sense and intelligence of their converts, (I think your strictures unjust and well-timed) I will only say that these thirty-three were good people, and were uneducated, at least, for Christian charity.
Bro. K. and myself borrowed the money to pay our traveling expenses to and from, which our friends generously refunded. If we could have remained one week longer, we might have gained a hundred, as the audiences increased largely every day and night during our stay; indeed, we immersed seven persons immediately after the last sermon.
Eastern and Southern Alabama is now one of the best fields for evangelists in all my acquaintance. The people are ripe for the truth. Old, long-revered systems and creeds are being examined and compared with the Scriptures, and wherever our brethren can obtain a hearing the proclamation of the original Gospel is crowned with abundant success.
We do not so much need more laborers as we need help for the noble little band we have already in the field. Brother K. and myself have opportunities with the common blessings of life, and devote the balance of this year to the work of evangelizing, he thinks, and so do I, that we might easily gain a thousand relations in Eastern Alabama. But, alas, we must go abroad and go to work in the field to make converts.
I should have said in the proper place, that the hand of disciples at Shady Grove were organizing into a Christian congregation, and a Bishop and deacon appointed to take the oversight of them. They desire the preaching brethren to call on them, five miles south of Cusseta, on the Montgomery and West Point railroad.
Inquire for Dr. W. H. Gidlin or Brother John Reed.
Yours in hope of Heaven,
C. S. REEVES.
THE GOSPEL ADVOCATE
For the Gospel Advocate
August 31, 1866
Brothers Fanning & Lipscomb:
Dear Brothers—After my love to you, I will say to you that I have received your valuable paper, and I assure you it was a welcome visitor. I hope to be able to send you several subscribers. Though there are but few brethren in this country, I have been here now for eleven months, and I have commenced teaching in my humble way in May, and thus far, so much. On the fourth Lord’s day in June, two intelligent young men confessed their Lord in baptism. The second Lord’s day in July, one adult man or a recent winter’s resident was buried with him in baptism. The harvest is ripe and laborers few. We wish you God’s speed in scattering the church from the world-power.
Yours in the one hope,
Jas. H. Mullins.
For the Gospel Advocate
Oat Land, near Lynchburg, Aug. 9th, 1866.
Brothers Fanning & Lipscomb:—We held a protracted meeting at New Harmony, in Bedford county, Saturday before the 4th Lord’s day in July, and continued eight days, forty-one souls were added to the church. The last day we baptized, making in all forty-two additions. These were baptized the last we closed the meeting. Had we continued longer, I doubt not many more would have made the confession, as we often remarked that many were almost persuaded to obey the Lord, but rather engaged in the meeting. Another brother, T. W. Wright, was with us four days. His labors were not in a position to admit of his preaching, but he did contribute a few remarks on the subject of the tabernacle.
Brother Butler is slowly recovering from the paralysis, and is in the spirit, and I am determined to do the same (the manner of preaching is well calculated to promote). The penitent’s “trembling” seems to be the most effective means to lead the people to the Lord.
During the meeting, we preached to large congregations. Several invited us kindly. There we have not been, by those who have heard, giving me assurance that many would turn out to hear us preach. From New Harmony, we went to Mulberry Village, in Lincoln county.
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Preached three days, although no one was induced to confess the Lord. We think much good was done, as many informed us that they were almost persuaded to become Christians. May they be fully persuaded before it is too late. On our way from Matherly to my home, we held a meeting yesterday to a large congregation in a Methodist meeting-house. After which we arrived at my home and found all well.
Your brother in the Lord,
THOMAS J. SHAW
Jackson, Ga., August 21, 1888.
Brethren Fanning & Laporte:
Henry County has closed. I had with me our venerable and beloved Brother Hook, of La., who is well known in your section and has passed the three-score years. He is a great man in South Carolina and Georgia twenty years ago. He and I spent a week in the field and were well received by the people. Our meeting was well attended by a large congregation of people, both lay and official, though we only had the additions to the church. Hope, however, much good has been done.
I hear that Brethren Homburg and others held a meeting in Spaulding County, including the Fourth Lord’s day of July, which resulted in three additions to the church. Out of this, Brother Homburg will write you. The weather is very warm and my labors somewhat exhausting. I am very hopeful, and could scarcely wait for the close of the meeting. May the Lord direct us and give us grace according to our needs.
Jo. W. S.
For the “Second Advocate.”
LITTA, Indiana, Aug. 18, 1888.
Bro. D. L. Freeman:
I received the signed acknowledgment of the meeting of the church at Linton, and I am glad to hear that you are doing well. May the Lord bless you and your labors in the vineyard.
Weekly Report:
- Date: August 21, 1888
- Location: Indiana
- Meeting: Held with sixteen members from the church.
- Results: Twenty-three individuals in the faith of Christ and twenty-five additions from various sources.
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among the number two ministering brethren in word and doctrine of the Christ, leaving them for a short time, with an exhortation to continue steadfast in the apostle’s doctrine, in prayers, in fellowship and breaking of bread.
ELI ROSE,
Evangelist and Elder of the Church of God at Utica.
Short Creek, Grayson County, Ky., Aug. 2d, 1866.
Brother Parson:
It is with pleasure that I have the privilege of enclosing to you five dollars for two copies of the Gospel Advocate. It has been some time since I have had the privilege of perusing any of your able writings, and your paper was always a welcome visitor to my house. We have an organization of disciples here known as the disciples of Christ, at Short Creek, numbering 15, which church was founded in ’61.
I have been conducting a meeting twelve miles below us, on Rough Creek, where brother Chalmers K. Marshall is now preaching. He has effected an organization numbering 21 disciples, and the meeting is still going on. He will be with us next Lord’s day.
Yours fraternally,
R. W. BRANDON.
For the Gospel Advocate.
Macon County, Tenn., Aug. 4th, 1866.
Brother Lipscomb:
It has been a long time since I furnished an item of news for the Advocate, owing to the inconvenience of the mail. It is yet seventeen miles to our post-office. I commenced a meeting (at Pine Jack meeting-house, Jackson county, Tenn., where we had a few members in scattered condition) on Saturday night before the fifth Lord’s day in July—continued till Monday evening. Immediate result, eleven made the good confession, nine were baptized, the other two to be baptized shortly. It being in a Presbyterian neighborhood, you have some idea of the opposition with which I had to contend.
I heard reports we were to be met with opposition, and great skill exhibited in trying to get the people to attend their meeting. “When words and arguments failed, they told me they would give potatoes” (their money, I suppose, like ours, played out). But in despite of words, threats and potatoes, the people came up to hear the living word. The house was filled to overflowing to the close. I think I succeeded in removing a great amount of prejudice. Many were almost persuaded to be Christians.
I met with some brethren this morning near Gibbs’ Cross Roads, Macon county. They have been living in a scattered condition a long time. A number of them enrolled their names together in order to keep house for the Lord. May the blessing of the Lord rest upon them.
Brother Lipscomb, will you not publish your essays on the Church of Christ and Worth-Powers in book form? I think every disciple of Christ should read and receive them.