THE GOSPEL ADVOCATE
Editor: T. Fanning
Nashville, December 4, 1866
Vol. VIII, Number 48
CHURCH OF CHRIST AND WORLD-POWERS, NO. 16
We have found, in our former investigations, that there was no human polity or room left for human polity in any of God’s institutions ordained for his people, neither the patriarchal, Jewish, or Christian dispensations. But human polity did find its way into the Jewish dispensation. It was introduced, too, by an ordinance of God; but let us see the occasion, design, and result of this creating a human institution among his people. The account of the introduction of this human policy is given in the 8th chapter of 1st Samuel. Samuel has become old; he has made his sons judges in Israel; and his sons walk not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, and said unto him, “Behold, thou art old, and thy sons walk not in thy ways; now make us a king to judge us like all the nations.” (1 Samuel 8:4-5)
Here is the occasion of the introduction of this human institution—the perversion of the Divine government, and failure to carry out its proper object. No circumstance would justify man in substituting his own institutions for those of God; certainly the corruption of God’s plan, the perversion of his institutions from agencies of good to instrumentalities of evil and wrong, would justify them in doing nothing. Christians who make the lack, the inefficacy, and weakness of the Church an excuse for forsaking it, and for running and operating institutions of men, should carefully study the lesson taught us in this dealing of God with man. “But the thing displeased Samuel when they said, ‘Give us a king to judge us.’ And Samuel prayed unto the Lord, and the Lord said unto Samuel, ‘Hearken unto the people in all that they say unto thee; for they have not rejected thee, but they have rejected me.'”
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but they have rejected me that I should not rule over them,” 1 Samuel 8:7. Here it, through Samuel, is establishing a human government for the Jewish people; yet he professes that this establishing a human government amounted to a rejection of him—that he should not rule over them. So he only ordains a human government for them when they reject the Divine government. Why is it not as legitimate to desire a human government as it is to desire the Divine government? Is it less efficient in the eyes of God? Are the people really dissatisfied with their institutions, desiring human ones? Until they shall have the right purpose, they will not see the truth in this verse. “And Saul said unto David, ‘Go and fight with the Philistines.'”
But it will seem David even as Saul would, because of his previous experience. David was afraid of Saul, because the Lord was with him, and Saul feared him. Therefore, Saul removed him from him, and made him captain over a thousand; and he went out and came in before the people. And David behaved himself wisely in all his ways; and the Lord was with him.
Wherefore when Saul saw that he behaved himself very wisely, he was afraid of him. But all Israel and Judah loved David, because he went out and came in before them. And Saul said to David, “Behold, my elder daughter Merab, her will I give thee to wife; only be thou valiant for me, and fight the Lord’s battles.” For Saul said, “Let not my hand be upon him, but let the hand of the Philistines be upon him.” And David said unto Saul, “Who am I? and what is my life, or my father’s family in Israel, that I should be son-in-law to the king?”
Evidently God’s design was not to bless them, but to cause them to sin in being dissatisfied with the Divine and desiring a human government. So he ordained this institution for the Jewish people. The result of this ordinance of the human institution was, the people, through this institution, were continually led into deeper rebellion against God, calling down severe punishments, leading through their own defeats, and captivities, to their final and complete destruction as a nation, and their cruel dispersion among the nations of the world, a persecuted and despised people.
Here, continuing the message, it says, “O Israel, thou hast destroyed thyself; but in me is thy help; I will be thy king.” Where is any other that may save thee in all thy cities? and thy judges of whom thou hast said, “Give me a king and princes.” I gave thee a king in mine anger, and took him away in my wrath.”
God’s anger was kindled when Israel desired another ruler and another government than his own. To punish them in his anger he gave her a king to rule her with the rod of vengeance, when she rejected not, but still clung to these kings in their sin! Rather than to come to him, he took away that king and destroyed them as a people. The cause of this human government being ordained was the sinfulness.
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of the people in not being satisfied with the Divine government; the object God had in view in establishing it, was the punishment of these people for their wickedness; the result was their complete rejection as the chosen people of God, and their determination as a nation. So it was in the beginning of human government. Nimrod and his confederates rejected the government of God; it was a government which should punish and destroy them—an institution of wrath, which should bring confusion, strife, and distress, and which he deemed, as significant of the works it should perform, Babylon. So, too, he obtained at the present day human governments; for such persons, but not for his subjects. The Divine government is his ordinance for those who are subject to him.
But can the subjects of the Divine government engage in carrying on and executing the laws of the human? We have found that the work of each was distinct from that of the other. It was different in character. We now lay down the proposition that God always, in the accomplishing of work, employed agents in character suited for the work necessary to be performed. He never chose a gentle, tender-hearted, loving and faithful John, nor even the open-hearted, blunt, impulsive Peter, to betray the Son of God. It would have been a dire punishment inflicted upon either of them. Now, here was a work necessary to the salvation of the human family—the betrayal and execution of the Son of God. But a good man could not engage in it. A work, too, that had been obtained by God—yet a good, true man could not perform it. Judas Iscariot, one fitted in character for just such a work of treason and crime, was chosen on account of his unfitness in character for this work of treason, which the sins of the human family had made necessary to be performed. God did not make him evil, but found him a wicked, depraved, money-loving man; and on account of these qualities chose him for the work.
So, too, He chose the dull rulers in every age for his work. So it was with John, with Peter, with each of the apostles, with Christ, with the angelic host, with the devil and his spirits, and it is with every man in public or private position in the world.
Upon the characters of each of them, yet God does choose and ordain them for the different kinds of work, for which they are by character fitted to perform. When a wicked nation is to be destroyed, or a sinful people or his Israel to be punished and humbled, he does not impose that work on a meek, gentle, merciful character, but he uses a Nimrod, a Pharaoh, a Nebuchadnezzar, a Cyrus, an Alexander, a Nero, a Bonaparte in revenge; but it is to their own destruction.
God’s mercy is to be revealed; and it is to be done through the agency of those who are not merciful, the character of men being different in relation to the extremes of character presented by the two great heads operating. No
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Servant of the meek and lowly Jesus, who is trying to pattern his Master’s merciful, self-sacrificing character, is fitted for the work of “a revenger to execute wrath on him that doeth evil.” God has never called him to such a work. But the civil, the wicked, the disobedient, those who do not emulate the character of the Savior, are God’s ordained ministers for this work of vengeance. It is a gross perversion of the eternalness of all Heaven’s appointments for those who are striving to let Christ within them, to reproduce in their lives and characters the true likeness of the Savior’s life and character, to become the executioners of the prince of this world in carrying out his laws of vengeance and destruction.
D. L.
“WAR AND POLITICS”
Notices to Gospel Advocate.
Dear Brethren:—Will you allow me to reply to Bro. C. Kendrick’s remarks touching the above subject, so far as they relate to what I have written?
- I do not allude to the San Marino for the purpose of proving the correctness of the “non-resistance doctrine,” as Bro. K. calls it; but to show that governments can exist, and that, too, far as we can see, without war; or, in other words, that war is not necessary to the existence and perpetuity of government. The existence and continued prosperity of the little republic of San Marino proves this, no matter what may be their principles or religious faith. It may be “her excuse of inability—her felt and acknowledged weakness that causes her to make no effort at defense;” though this latter can hardly be true, I believe no nation has ever made war upon her, or provoked her to self-defense. What she would do in such a contingency, remains to be seen. But whether San Marino be of “any account” or not, Bro. K. seems to attach as much or more importance to the case of San Marino than I do. I will only remark just here that some nations, which must have been conscious of their “inability,” have nevertheless gone to war to vindicate right and principle, in their own estimation; and individuals have frequently done the same thing, notwithstanding a “felt and acknowledged weakness.” But this is all passing.
- Men may advocate principles which provoke the opposition to war, while they who hold those principles would deem it improper in them, as Christians, to take up arms in their defense. Jesus Christ said: “Think not that I am come to send peace on the earth: I came not to send peace, but a sword,” &c., Matthew 10:34. Christians should advocate the truth at the risk of life, liberty, and everything else. The truths of the Gospel may have often been the occasion of unsheathing the sword; not in their defense, but in opposition to them, and to exterminate those who held and advocated them. But Christians are not at liberty to use any sword but one in the defense of the truth and of right, and that is “the sword of the Spirit, which is the word of God.”
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Word of God. The nations of the earth will most assuredly be broken to shivers like a potter’s vessel, but it will not be done by the sword in the hands of Christians. The “little stone” will smite that image, which symbolizes the world-powers, on its feet, and the whole image will be ground into powder, and carried away by the winds of heaven; winds of agencies which are now held in the hands of the Almighty, to be turned loose at pleasure for the accomplishment of His purposes.
Bro. K. quotes the following from my former article: “this subject has not been understood; but it must now be discussed, so that hereafter, if any professing Christian advocates war, he shall do it with his eyes open, and be left without excuse before God.” On this Bro. K. remarks: “I understand this to mean, (and would be corrected, if I am wrong,) that after he, and those who think as he does, have presented their arguments, if we, of an opposite opinion, do not yield and allow ourselves governed by his or their notions, we must be deemed unworthy of Christian fellowship! Then, a small minority, if I mistake not, must pronounce against their brethren—and on such testimony as the San Marino case!”
Bro. K. made a long jump, not a very logical one, I confess, in that he concluded from what I had written. I said: “this subject has not been understood.” This is true, for it has not been discussed. I further stated, “it must now be discussed, so that hereafter, if any professing Christian advocates and engages in war, he shall do it with his eyes open, and be left without excuse before God;” not before me, the church, nor a “small minority” of the church. Not on such testimony as the San Marino case, but on such testimony as, I opine, Bro. K. himself has not fully examined, judging from what I see before me. Bro. K. may have as profoundly investigated the subject as I have, “and with as many prayers and tears,” and have given proof of his “sincerity” by “good works;” but, if so, how he has come to the very different conclusion does not appear. He has not seen what I have written on this subject, or else he would not, I think, have pronounced them “foregone conclusions, contrary to that charity that hopeth all things.”
If Bro. K. finds it difficult to reconcile what he terms my “ill-begun conclusions,” with charity or love, how will he be able to reconcile war, blood, and carnage with that love, which he declares to be one of the fruits of the Holy Spirit? Bro. K. may have had a better state of things in Texas, where preachers conduct political journals, mingle in political strife, nor wallow in the slime of the political cesspool; but such things have occurred, nevertheless, within the horizon of these United States, within the memory of the writer, who is now on the shady side of more than half a century. But I shall not particularize. My subject is not to be personal, but general in all I may say on this subject.
“Some of us do hold,” says Bro. K., “that a Christian can read political…
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Papers, vote, hold civil office, and, under some circumstances, take part in war, without sacrificing our Christian garments. Will Bro. K. allow me to draw a conclusion from his statement of his position? If so, I would say that, leaving out the reality of “political papers,” which is too palpable to notice, for “vote,” “hold civil office,” and “under some circumstances, take part in war,” may mean that I will “vote” for my favorite partisan political candidate, “hold civil office” when it is lucrative, and “take part in war” when I approve of it or when it subserves my personal interest! This “conclusion” is far more logical than the one which Bro. K. drew from my statement; still, if he will repudiate it, I will not hold upon it, provided his right does not force me to it.
“Bro. F., you have had your say; I am, as always, for peace.” Very well, Bro. F., stand by this statement, and there will be no trouble; for if we have had war recently, and if you have “always” for peace, so far as you are concerned, we shall “always” have it. But how, then, will you reconcile this declaration with the statement that, “under some circumstances,” you can “take part in war?” What “circumstances” are these which will justify Christians in taking “part in war?” From whence come wars and fightings among you? “Come they not hence, even of your own lusts, that war in your members?” “Ye lust, and have not; ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not, because ye ask not.” (James iv. 1-2.)
“But,” says Bro. K., “if this course is to be followed out, there is no unity, or peace for the Church.” What “course” does Bro. K. mean that, if we oppose Christians “engaging in politics,” there is no unity or peace for the Church of Christ?
Then we must look on and be as silent as the grave, while Christians, disciples of Christ, mingle in all the corruptions of party politics, and imbue their hands in each other’s blood, “saying still, there is no unity or peace for the Church!” True Church, then, is to have no “public voice,” unless Christians, “under some circumstances,” are allowed to “take part in war!”
“Bro. K. says of you, Bro. F., ‘you are my senior.'” I know not whether…
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I am Bro. K.’s senior or not; he can judge of this by a remark already made; but supposing it possible he may be my senior, I shall entreat him as a father to consider his position, in the fear of God, and the light of the Scriptures, before opposing my position again. We sometimes sing:
- No strife shall rage, nor hostile fads
- Disturb those peaceful years;
- To ploughshares men shall beat their swords,
- To pruning-hooks their spears.
- No longer host encountering host,
- Shall crowds of slain deplore;
- They’ll hang the trumpet in the hall,
- And study war no more.
And we sometimes pray, “Thy will be done on earth, as it is done in heaven.” We believe Christians should live their prayers, and practice what they preach, as well as what they teach.
We have much, very much to say on this subject; but this paper is too long already. With the kindest Christian regards for Bro. K., and hoping, Brethren F. and L., that the cause of peace, truth, purity, and oneness may prosper, I am, yours, fraternally,
JOHN T. WALSH
COVETOUSNESS
This fearful crime does not consist in a lawful care about the things of this life, or in a proper regard to the principles of prudence and frugality. But where there exists a desire to accumulate money upon the goods of this world; to that extent that engages the whole mind and renders ambition the sole good; then it is, in my judgment, that covetousness is deeply seated in the heart. The evidence of its presence, and that it holds full control of all the powers of man, is something like this: Setting the heart upon earthly treasures, loving them intensely; making anxious and studious efforts for their accumulation and grasping them with an incredible tenacity.
Man, impelled by this madness, is constrained to treat his gain as his chief good; and he endures all case, comfort, and peace of mind in order to retain them, and the heart constantly burning with a desire still to accumulate and to hoard up, and changing the soul with bitter regrets at the loss of any part of the ill-gotten gain.
The genuine cause of covetousness is a corrupt and perverted state of mind. From the time an infant arrives at the proper age to receive “a present,” to the last day of the life of the man, has he been fully imbued with the principle, that there is power and influence, greatness and glory, that fetters him, as with a spell, in the loving and…
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possessing the “almighty dollar,” and that this sway of power and influence is attainable from no other source. Every class of society teaches it, all ranks of humanity learn it, and the most repelled or obtuse cannot fail to learn a lesson that is a lifetime rehearsal. This universal school places a false estimate on the true value of the things of earth and begets a kind of living which is wholly sensual, for they only live by sense.
As it was with our fathers, so it is with us; unless we are able to accumulate as much as they did, we are at once dissatisfied with ourselves and becoming unhappy, we raise in our own hearts the cry of discontent, and very soon we find ourselves distrusting Providence, and disinclined to risk the promises of God, refusing to heed the maxim of his Word, which says, “Having food and raiment, be content therewith.” Our unbelief creates within us a desire to have for ourselves and our sufficient resources on which to rely, and this humility makes us look solely to our own efforts and earnings for support. Thus hindered by covetousness, we forget our own souls, their wants, duties, and destiny, and the body and its wants consume all our time and employ all our powers. Our duty to God and society, dealing with its realities, judgment with its wonders, and eternity, with its endless consequences, are obliterated from the heart, and the proud temple-man, dwindles down to the pitiable picture, so concisely drawn by the Great Teacher in twelfth chapter of Luke’s testimony:
“The farm of a certain rich man brought forth plentifully, and he reasoned with himself, saying, What shall I do? for I have no place in which I can store my fruits. And he said, This will I do: I will pull down my barns; and I will build larger ones, and there I will store all my produce, and all my good things; and I will say to my soul: Soul, you have many good things laid up for many years; take your ease, eat, drink, and be merry. But God said to him, senseless man, this night shall your soul be required of you, and who shall have the things which you have provided?”
So is he that lays up treasures for himself and is not rich toward God. Such is covetousness; the man has gained the world and has lost his soul. What is he profited? Any one of the meanest mathematical straightness can tell. What he has lost! All the scientific reductions of all the philosophers of earth cannot now or ever approximate an estimation.
“Take heed and beware of covetousness; for a man’s life depends not on the abundance of his possessions.” But someone will say, “Why beware of covetousness?” Because of its fearful and pernicious effects. Personally, it is the source of many vices, that are ruinous to the peace of mind and happiness of souls that Almighty Father has designed for his children. The personal effects of it are drawn in lively colors by James:
“Come, now, you rich men, weep and lament, for your…
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Misery That Is Coming Upon You
Your wealth is corrupted and your garments are moth-eaten; your gold and your silver are covered with rust; and their rust will be a testimony against you, and will eat your flesh as fire. You have heaped up treasures in the last days. Behold the hire of the laborers, who have reaped your fields, which has been unjustly withheld by you, cries out; and the cries of those who have reaped have entered into the ears of the Lord of hosts. You have lived in pleasure on the earth and been wanton; you have nourished your hearts, as in a day of slaughter.
Covetousness
Covetousness tempts men to the basest and most unjust and ungodly means for obtaining money; it hardens the heart, blunts the better feelings of nature, cultivates peculation, encourages lying, and renders the soul callous and sordid. It fills the mind with distressing and distracting cares, banishes all true and holy associations, extinguishes all pure enjoyments, drives Christ from the heart, and salvation beyond recall, and, unless thoroughly rooted out, hurls us into the pit of certain ruin, tempting in the loss of all this world’s goods and of all earthly enjoyment, and finally the loss of the body and soul in hell.
“The rich man died and was buried, and in hell he lifted up his eyes in torment.” This is the history of covetousness. “Son, remember you that you received your good things in your lifetime, and Lazarus evil things; now he is comforted, but you are tormented.” Here is the reward of riches. Would we not do well, my brethren, to render unto God all that belongs to him? The earth is the Lord’s, and the fullness thereof. Let us occupy till he come.
Consequences of Covetousness
Nor does it stop here, after producing these painful and sad personal consequences, but more hurtful, yes, painful and burning, are its effects upon society. Man is the most dependent being of all God’s creation; of himself and by himself he cannot live—no, not even subsist. There are certain dependencies and many dependencies that attach to society; and these relations once broken up, and man is but a poor waif upon a shoreless ocean. All are under a multiplicity of obligations to society, necessitated to live for others as well as for ourselves. This principle of our being demands that we be charitable and just, good and benevolent, piteous and merciful to all men. But covetousness is injustice and cruelty, oppressive and a robber of society, stealing from every member of it. It is an outlaw, lurking in the darkness, polluting every bosom and paining every heart. Especially does it rob the poor—God’s poor—the poor for whom Christ died.
Observations on Society
Only see the workings of this monster in cities and towns, and the blood runs cold in the veins of the man who is touched with a feeling of another’s woe. In these aggregates of population, Jesus has many poor, very poor, brethren and sisters. They would be in the rural districts, but they are unable to measure means with the “lords of creation,” who…
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Say up the broad acres of earth; hence there are driven to towns and cities—poor, penniless, homeless; like the Master was while on earth, dependent on daily after His work. They apply to the wealthy for a cottage, a situation in which to shield a needy wife and helpless, sickly children from the winter wind or summer heat.
He is permitted to inherit, sanctified and anxious thoughts help hard labor to throw the poor man down. He “sickens, grows worse, and tomorrow is borne by the sexton to the “policy of death.” Now dead and buried, what will befall the broken-hearted widow? Who will care for the orphaned ones? In vain she looks to the landlord (brother) to lend her tomorrow’s task. Will he do it? No!
The month is at an end; he looks up his list of tenants, starts the rounds in style and counts the thinly, he thinks to that little cottage, now shadowed with woe and with want;
“Oh God!” says the broken-hearted widow, “he is dead! Brothers! and we are lonely and penniless.” He bids her rather command her to vacate his premises. He is a brother? Oh yes! But he can’t be troubled with paupers. That white, with a greater woeful heart, and naked, starving orphans, is received to the communal head!
Is the picture that? Yes, yes indeed. Oh! But the debt is marked, yes marked, than that debt! I draw the curtain over the scene, my heart is pained, my soul is sick; Jesus is groaning immutably, and demons laugh with wild joy, in seeing a poor escape to this literal pit; thus attempt to dethrone the world, mock the religion of Heaven, and deceive himself by thinking he has the chance on the church book and paying one hundred dollars annually to do his worship for him.
No human for such a man. The house has never blanched the pages of Heaven; they are lengthened to the proving of this child of the devil: “Covetousness,” which is idolatry.
The man has a misanthrope to his species, and the workshop of every thankful tale. Indeed will it be easier for a camel to pass through the eye of a needle than for the reverend person to enter into the kingdom of Heaven. He is the Hydra that throws pestilence in society, himself the very sentinel of all blasphemies, corrupting the very fabric of society.
Not does he let the flesh here, but lets his unsightly self against the throne of God, takes his head, his mouth uttering blasphemies, and by overstepping all the laws of humanity and of God, he is the essence of the tempter, including the as I of all truth as a lie, by lying to the Holy Spirit in withholding, we see that which belongs to the treasury of the Lord. The just fate of Ananias and Sapphira certainly awaits him.
I said the foulest crimes of darkness and blood which have been committed in this world, have been the occasion of this fearful sin. It caused our first parents to transgress the law of Jehovah, and lose the flood.
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Missionary Societies and The Gospel Advocate
“From a remark of Bro. L. J. L. in a letter of November 13th, in an article headed, ‘A Humiliating Confession,’ we conclude that we were not sufficiently explicit in our endorsement of Bro. Milligan’s plan of missionary operations.
We have not seen Bro. Milligan’s article, or our own remarks on it, before us this time, but one thing we distinctly remember, the point in Bro. M’s plan, delineated by us, ‘mainly Scriptural,’ was that of congregational cooperation in missionary work by the congregations we are connected to any machinery for the ‘general or the gospel independent of the congregations.’ But if we have not settled the point of congregationality in mind, we are quite sure that the congregations have a Scriptural right to cooperate together for the spread of the gospel or charity.
We have many brethren in Tennessee, whom we dearly love in the Lord, and though we may not enjoy the privilege of seeing them face to face in this life, we much desire to be united with them on a subject which we regard of too much importance. We are for the word of God and the authority of Heaven’s King for everything in any way connected with the faith or practice of His people.”
We are more than happy to give the above from Brother Matson, of the Herald of Truth. We thought he had too sacred a regard for the appointments of God to be carried off by a mere change in name.
D. L.
THE GOSPEL ADVOCATE
MISSIONARY SOCIETIES—HUMAN EXPEDIENTS
Brothers Fanning & Lipscomb — With your permission I will lay a few thoughts before the Christian brotherhood on these subjects.
The advocates of missionary societies uniformly and triumphantly, as they seem to think, appeal to building meeting-houses in justification of having missionary societies to spread the gospel and build up Christian churches; and claim that Christians are left by the Lord free to plan and devise as to how; and that they are necessary expedients to forward the Lord’s cause and kingdom.
Is building a meeting-house any part of the Lord’s kingdom, or of His institutions? Certainly it is not; for there is not a word said about it in the New Testament. It is not any more so than in building a dwelling-house, a barn, or opening and cultivating a farm, as in the “spuing out of the world or the Lord,” the conversion of sinners, the planting and building of Christian congregations, any part of the Lord’s kingdom, or of its institutions? Certainly they are not; for they are frequently named and enjoined in the New Testament. Then the argument is wholly fallacious; it is proving spiritual things by arguments pertaining to earthly things. Meeting-houses, dwelling-houses, and farms are things of this world—earthly things; but preaching the everlasting gospel, converting sinners, and building up Christian congregations to walk in the fear of the Lord, and the admonition, instruction and comfort of the Holy Spirit, are things not of this world, but are spiritual and heavenly, and pertain to the Lord’s kingdom. The argument, then, is an appeal to, and an application of, the wisdom of this world to the things of God.
But the Lord’s house is a spiritual one, a holy temple in the Lord; in whom (the Lord) Christians “are built together for a habitation of God through the Spirit,” and not through human devices nor expedients. Being built through the Spirit, is being built as the spirit of inspiration has directed it to be built, and not as a missionary society may direct.
And this is the “better way” that the missionary society brethren so often call upon the anti-missionary society brethren to show them. It is to be found in the scriptures given by inspiration, which “thoroughly furnish” the men of God (who are the men that implicitly obey God’s word,” without murmurings and disputings” about the efficiency or inefficiency of His plan or building up the kingdom of His Son) unto all good works. If preaching the gospel and “establishing churches in destitute places” is a good work, and should be done by men of God, the scriptures give ample instruction in this department of righteousness, and thoroughly furnish these men of God unto that good work.
And I humbly and modestly suggest to them that they “be not conformed to this world,” its wisdom, arguments, plans, or expedients; but that they study and ascertain “what is that good and acceptable and perfect will of God,” and do it; for “he that doeth the will of God abideth forever.” It is better to…
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Study it and do it, than it is to go to devising expedients to supply his assumed wants and defects.
We are commanded to “walk by the same rule” and “mind the same thing.” The rule that we are commanded to walk by is the revealed will of God, and not our reason or wisdom, or the expedients that we may devise by them. One thing that we are commanded to mind is, “the perfect will of God” concerning us. We are also besought by the name and authority of the Lord Jesus Christ, that we “speak the same thing, and that there be no divisions among us; but that we be perfectly joined together in the same mind and in the same judgment;” and we are commanded to be “one accord and one mind.” The rule that we are to walk by, and the thing that we are to mind and speak, is the revealed will of God concerning us. By walking by, minding, and speaking this thing, we will, as the inevitable result, be perfectly joined together in the same mind and in the same judgment.
But if some of us insist upon and do walk by, mind, and speak something not in the revealed will of God, (which is perfect as we conclude,) there will be obvious divisions among us, sects will be made, and heresies will spring up. All the divisions that have been made among Christians since the day of Pentecost were brought about by, and on account of, things not in the revealed will of God being raised, debated, and insisted upon. Missionary societies are things not in the revealed will of God. Will a portion of our brethren, by getting up, sustaining, and insisting upon missionary societies, cause divisions among us, and prevent us from being of one accord and one mind in spreading the gospel and building up the spiritual temple of God? I hope they will not.
J. R. SMITH.
Wheeling, Ind., Oct. 10, 1866.
P.S. – I will say, by way of postscript, that the test by which we should try, and determine, whether or not any particular thing is a part of the Lord’s kingdom, is to look and see whether anything is said about it in the New Testament. If it is not mentioned there, we certainly know that it is no part of the Lord’s kingdom – it is not of heaven, but of men.
J. S. HUEY.
Brenham, Texas, Nov. 20, 1866.
Brethren Joannino & Luscomb: – Seeing that the new Hymn Book will be ready for sale about the middle of November, I enclose three dollars, for which please send the work, by mail, to me. I will add fifty cents to pay postage. What can I have a hundred copies for?
Yours truly,
JOHN A. RANDIF.
We publish this to answer a number of such inquiries. The Hymn Book, we learn by letter received this morning, is ready for binding. Will be out in a week or two. We do not yet know how we will be able to furnish them by the quantity, but will make it known as soon as received. We will furnish them at publishers’ rates.
D. L.
THE GOSPEL ADVOCATE
DR. A. CLARKE’S DEFINITION OF THE WORD CHURCH
The term church is first defined to occur, for the first time, in verse 18 of chapter 16. The word simply means an assembly or congregation, the nature of which is to be understood from connecting circumstances; for the word ekklesia, as well as the words congregation and assembly, may be applied to any collection of people, held for religious purposes. Hence it is used Acts xix. 32, for the mob convened in the theatre gathered together against Paul. Ekklesia signifies an assembly, which the town clerk distinguished in verse 39, from a private assembly “convened ekklesia.” The Greek word “ekklesia” seems to be derived from kaleo to call out, or from ek out of, which indicates a gathering of people called out from the mass of society.
The church of Christ is the whole community of Christians wherever found; because by the preaching of the gospel they are called out of the world to live according to the precepts of the Christian religion. This is sometimes called the Catholic or Universal Church, because constituted of all the professors of Christianity in the world, to whatever sect or party they may belong; and hence the absurdity of applying the word Catholic, which signifies universal, to that small portion of the church of Rome.
In primitive times, when Christianity had any stated buildings, they worshipped in private houses; the people that had been converted would meet together in some one dwelling where a fellow servant was more convenient and accessible than the rest; hence the church that was in the house of Aquila and Priscilla. Romans xvi. 5, and Col. iv. 15, and the church that was in the house of Nymphas; Col. i. 2. Now, as the houses were dedicated to the worship of God, each was termed “kuriakon,” the house of the Lord; which would in process of time become contracted into “kirk,” and kirk or church is now used to signify the building where congregations meet for worship.
This word, though it is generally used to signify the people worshipping in a particular place, yet by metonymy, the church is put for the congregation, we apply it as it was originally to the building, which contains the worshipping people. The church is properly defined in the 39th article of the Church of England to be “a congregation of faithful men, in which the pure word of God is preached, and the sacraments duly administered according to Christ’s ordinance.” Remarks on the above definition of the word church by A. Clarke.
As governments call in funds to stamp out that which has lost their original value and have become worn and replace their original insignia on them, so should we do with words which have lost their original significance. The word ekklesia, in its unappropriated…
THE GOSPEL ADVOCATE
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and heathen signification, means either a lawful assembly or mob called together for any purpose. This is its original meaning. Secondly, the word church is applied to the whole Jewish nation, men, women and children descended from Abraham, Isaac and Jacob. Acts vii, 38. Stephen, speaking of Moses, says this is he who was in the church in the wilderness. This is the second meaning of the word, and the Jewish nation is the model that the Catholic and all sectarian churches are founded. These sects embrace all that is called by that name, as did the Jewish nation. The third scriptural Christian appropriation of ecclesia, or church, is the assembly of Christians, both men and women. Consequently there can be no infants in a Christian assembly as members. The gospel is an invitation sent to men and women to come to the great gospel feast. All who hear that invitation and receive it, and comply with its conditions are saved. These things imply that they can never perform the duties of the church. There never was an infant in one of the apostolic churches. The word is not used and understood, and any people, Catholic or Protestant, which has infants for members can never be the church of God. They are produced forever loyal to the tradition or the word, called out from the world which they never can be. Any people having infants or creeds cannot be the church of God, while the word excludes its original meaning. The different branches of the Baptist homily are the only people who claim to be the church of God according to its scriptural meaning. The sects are excluded from being the church of God by their names as well as by the definition of the word. All the congregations of God in the New Testament, in the Acts of Apostles, were organized by the apostles in the first century of the Christian era in all the political cities of the Roman Empire. The Roman Catholic sect originated in the year 606, according to the Protestant account. There are then the hundred years intervening between the age of the apostolic churches and the Roman sect. The mother church in Jerusalem was organized in 33, and the church in Rome in 60, another heathen city.
All the twelve apostles were members in Jerusalem, which is the mother of all Christian churches. The ecclesiastical collection of all the apostolic churches was the universal or catholic church, and not the Roman sect, nor the Protestant sects. The Lutheran Reformation dates from 1517 to 1530. Protestantism dates from April 18, 1517. All the sects have originated since that day; consequently none can be the church of God, or the church of Christ. Neither their articles nor peculiarities can be found in the New Testament nor in church history previous to 1517. The Episcopalian sect originated in 1534. The Presbyterian sect originated in 1737. The Quakers in 1647. The “Methodist Voluntary Society” originated in 1739. Not one of these sects can be a church while
THE GOSPEL ADVOCATE
History remains. They have no scriptural ordinances nor officers. The Protestant sects, after fixing their mother’s birth to 606, and disproving her claims to being the church of God, have disproved their own claims to be the church of God. All the arguments which they offer against Romanists we offer against their claim. Meeting houses are not churches, whether brick, stone, or wood houses. Conventions, presbyteries, associations, and conferences of clergymen are not churches; they are conclaves of clergy. The kingdom of the clergy is not the kingdom of God. There is but one church, as certain as there is but one God, one Savior, and one heaven. God says to all His people in these sects: “Come out of her, Oh! my people, lest you partake of her plagues.” (Rev. xviii). The Baptist sects arose in 1644, about London, seven congregations. Before that, the designations were Catholics and Christians. Their enemies called these Christians Waldenses, the Wickliffites, Paulicians, Henricians, just as our enemies call us Campbellites, instead of Christians. We have succeeded to the truth of God in the Bible, the whole truth. They have succeeded to traditions.
J. CREATHE.
ANOINTING WITH OIL AND PRAYER AS MEANS OF RECOVERY
Brother F. – The Apostle James says: “If any are sick among you, let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord, and the prayer of faith shall save the sick; and the Lord shall raise him up, and if he have committed sins they shall be forgiven him.” What would you do if you were sent for in such a case?
H. A. BARFIELD.
I would endeavor to satisfy the person that this practice was confined to the days of miracles.
T. I.
Dead flies cause the ointment of the apothecary to send forth a stinking savor: so doth a little folly him that is in reputation for wisdom.
Ecclesiastes 10:1.
“If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offenses.”
“I have seen servants upon horses, and princes walking as servants upon the earth.”
“By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through.”