THE GOSPEL ADVOCATE
T. FANNING,
Editors.
D. LIPSCOMB.
VOL. VII.
NASHVILLE, JAN. 23, 1866.
NUMBER 4.
SINGLENESS OF PURPOSE
The life of man seems too short to excel but in one department. A current history of distinguished men would present a singular picture of our race. The history of Diogenes is not an idle tale. It is said that he spent a great part of his life in a tub; but we presume the idea was that he reconciled it to himself to be deprived of the comforts of life in order to enjoy his favorite philosophy. Historians also tell us that when he attached himself to Antisthenes, of Athens, he was so repulsive in his person that the Cynic leader struck him with a stick to drive him from his house, but Diogenes calmly bore the rebuke, and said, “Strike me, Antisthenes, but never shall you find a stick hard enough to drive me from your presence while you speak anything worth treating.”
By persisting in poverty, this man attained to eminence, and when taken by pirates and sold at Crete, the auctioneer asked him what he could do. “Govern men,” he replied, “therefore sell me to one who wants a master.” Xenocrates, his purchaser, afterward found him so eminent a scholar and governor that he not only gave him his freedom, but made him tutor of his children, and director of his domestic affairs.
Distinguished philosophers of both ancient and modern times were devoted to the single purpose of acquiring knowledge, that they rarely could enjoy many of the comforts of this life. To reach distinction in any department of learning requires self-denial and singleness of purpose. Hence the greatest mathematicians and linguists of earth were men who gave but little attention to other departments of learning. Men of remarkable ability have generally labored with a single purpose of mind. He who in the beginning of his career will scrupulously manage to lay by a single shilling per day, will in a short time place in his coffers pounds per day, and by perseverance, may in time become rich.
Surprising success in villainous tricks is attained simply by giving undivided attention to secret arts. Mountebanks, sorcerers, conjurers, wizards, witches, spiritualists, and tricksters generally perform deeds for…
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which men devoted to better pursuits cannot always readily account, but their success is owing to perseverance in the arts of their choice. But if these things are true, what might we not say in regard to perseverance in doing? The Savior said, “The light of the body is the eye; therefore, if thine eye be single, thy whole body shall be full of light,” (Matt. 6:22). But this springs from the doctrine that where the treasure is there will be the heart also.
Would we become distinguished, we must not only study—we must attentively note the characteristics of those who have triumphed, and endeavor by all means to follow the dictates of the spirit that controlled them.
Would we become distinguished preachers? The way is open. He that seeks finds, and to him that knocks the gates are still open. In profane history, perhaps there is no life that better illustrates the principle we are considering to set forth than that of Demosthenes. Brought up poor and uneducated, and feeble in body, his soul was roused to action when sixteen years old, at last listening to an oration of Callistratus. Yet after his first effort he considered himself physically and intellectually incompetent to reach a high position; but by the excelling kindness of Satyrus, who, by much pains, taught him to read and consequently, speak correctly, he outdid all and powerful efforts to overcome his physical and mental imperfections in circumstances which would have overwhelmed a hundred and ninety-nine out of a thousand, and made such an orator as is scarcely probable the world has yet seen. Christians who desire to overcome their imperfections might do well to examine frequently the laudable perseverance of this distinguished Greek.
In modern times we cannot for the moment call to the mind a more illuminating example of perseverance in a single purpose than in the history of Dr. Chalmers. In his youth he was a hardy, rough, overbearing Calvinist, of the sternest Scottish Presbyterian school. Notwithstanding his gigantic intellect, and his very general scholarship, for many years after he began to preach, he had but poor success. He delighted in his physical and intellectual strength, and when a friend observed his apparent indifference to deep piety and desire to benefit his race, he inquired as to his lightness. “Ah,” said the confident Chalmers, “An hour or two on Saturday evening is quite enough time for me in preparing my sermons.” But after a lapse of years he began to implore us to the cause of his failure to move the hearts of his people, and found most readily that he had not learned to give his own heart wholly to the work. He soon became a deeply earnest, God-fearing man, and in a few years more kings and nobles, as well as good men generally were touched, yea, spell-bound by the appeals of Chalmers to dying men and women “to give their heart to God.” No man, we presume, has made such a profound religious impression in Europe in the present century than Chalmers.
While on the subject of singleness of purpose, we think it would be
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Improper is he who without calling special attention to the impression Alexander Campbell has made upon the age by earnestly pleading for a single truth—the absolute and unquestionable authority of the Bible in all matters spiritual. By his pleadings for the Bible alone, he has done more to destroy worldly authority, and establish the authority of the Spirit of God, than all other men of his time.
His work is done, and has been well done; and as he once said to the writer, “There is more to be done yet.” Whatever remains to be done against the world, from worldly interests and institutions, and a complete subjugation to the spirit of Christ. This is the great work, dear brethren, which we are to labor, and without the perfect control of soul, body, and spirit to the will of our Heavenly Father, all that has been accomplished will amount to but little. Let it be our constant study and our fervent prayer by day and by night, that Christians may prove themselves the chosen people of the Lord. Should we be able to unite in this single labor with a steady purpose, we shall have influence on ourselves, on the Church, and on the world. Brethren, some of us have but little more time to labor, and by the swiftness of the moments of all, let us be up and doing.
T. J.
ROMAN AND PROTESTANT CHURCHES
“The Law Church or Evangelical (or Puritan) wing of the Episcopal Church here, is in a heap of trouble; first, because Dr. P.’s theory of the possibility of a reunion of the Anglican and Roman Churches has been accepted by some of the leading clergy of the Church.
The Rev. Dr. P., rector of Trinity Church, recently had the opportunity to address a meeting of the clergy, and he was met with a great deal of opposition. The Bishop, however, has been very careful to keep the peace, and has not taken any public position on the matter.
The Low Churchmen for the most part are not in favor of any such reunion, and so, it is a matter of great interest to see how this will all turn out. The Bishop has been waiting upon the Rev. Dr. T. and the Rev. J. to know what he means, and to know, also, whether the Bishop will allow them to continue in their present positions. The result was the same as it has been in the past; they were told to keep quiet.
We give the foregoing extract from the news column of one of our…
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political sheets, as indicative of a growing tendency upon the part of the Episcopal Church to return to a union with the Roman Catholic hierarchy. We have noticed during the past few years, evidences of this disposition manifesting itself in the occasional change of some prominent clergymen from the Episcopal or Anglican, to the Roman Church. We have never seen any good reason why such a reunion should not take place. The separation was more political than religious. The separation originated in the rebellion of the King and people of England against, not the religious faith or practice of Rome, but the political assumptions of the Pope to control the King and people in temporal matters. This rebellion was aided, and somewhat modified, by the Lutheran reformation. But the doctrines, practices, and assumptions of the Anglican church were not materially changed, but the authority in this church was transferred from the Pope of Rome to the King of England. When then the Pope of Rome so modifies his claims of temporal sovereignty as not to interfere with the political powers of the King and people of England, we can see no reason why the Church of England should not return to the bosom of the Roman catholic communion.
There is certainly a logical absurdity in the present position of the Anglican or Episcopal Church. In her present position of repudiation from Rome, she must hold the Roman Church in the apostolic line as the mother of her ministry. In her claims for the apostolic succession for her ministry, she is compelled to trace her descent through the apostate church of Rome, and to maintain her own successful, she is compelled to recognize the Roman Church in its darkest days of corruption as the true church. If she was the true church from the eleventh to the fifteenth century, she certainly has as many claims to be the true church in the nineteenth. If she was and is the true church, the churches that have broken off from her, are heretics and prodigals from the route of their nativity.
It is not unnatural that logical minds, seeing the illogical position of the present protestant churches, should either come out from their connection with the members of the scarlet colored woman’s family or return and do due reverence and honor to the mother of Rome. Indeed there are but two great leading principles underlying and characterizing all the religious organizations of so-called Christendom. The one recognizes God through his Son, Jesus Christ, as the sole, rightful ruler of the world, accepts his laws as given by himself as perfect and complete in all of their parts, and institutions without human addition, amendment or alteration as fully respecting the wants and necessities of fallen humanity, in every condition of life and for all nations of the world. It claimsly repudiate all sublimer institutions, as an infringement of God’s reserved rights to himself to be the Sole Ruler of man. This principle has found its development since the days of the apostles in the simple, true Church of Christ, that is a state.
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Of greater or less purity, has raised its voice in every age against the innovation of now, unthought questions and dogmas, and against the laying of sacrilegious hands on any and every institution of divine appointment to alter, change or in any way amend them, or to degrade them by substituting for them, institutions of human mold. It maintains that God’s battles must ever be fought in God’s armor alone, and only with Heaven’s approved weapons. The principle has and will ever keep the Church of Christ one, indivisible and immutable, as God himself is inexorably one and unchangeable.
The other principle recognizes human authority in religion, whether vested in a Pope, synod, assembly, conference, association or missionary society. It is essentially the same, whether exercised under the name of Divine authority, delegated to the Pope, the voice of the church, the ancient usages of the church, or of human expedients, tested by experience. Under these specious forms and names, it is the same principle of human authority arraying itself against usurping the place of, and supplanting Divine power by the substitution of human dogmas, institutions and expedients, for the truths and appointments of God.
The Roman Catholic hierarchy is the most complete and perfect embodiment of this principle that has yet been developed to the world. All the churches forming rules and rituals for themselves, adopting human expedients in religion and not relying solely and securely upon the appointments of God for carrying out and perfecting God’s work in this world are but amplifications of the same yielding to human authority in religion.
The great question involved in the battle of Christ and anti-Christ is, shall Christ alone rule the world. He will not wear a broken sceptre, or accept divided fealty; or shall some other power exert the authority over the human family to divide its reality and direct the course of its life? Roman Catholicism, as the best perfected and most completely organized development of this principle of human authority in religion, is firmly interlaced in its high alliances with the political governments.
These have assumed the right to control, and must lead in this conflict against Christ and his Church. As the strife waxes hot, and the two principles marshal their followers into line of battle, as they are already doing, all those compromises of the two principles must be broken up, and those constituting these compromises must fall in with one of the two contending parties. All the sects of Protestantism must either go back and find their final resting place in the bosom of Catholicism, or they must disown all human authority in religion, discard all human names, human rituals and human expedients, but, clothed only in Heaven’s holy armor, fight Heaven’s battles with Heaven’s God-ordained instrumentalities.
There can be no compromise here. It is Christ or anti-Christ—God or man to exert all authority and rule in this world. In this conflict, gentle reader, where will you stand? With Rome, upholding human authority, or under Christ maintaining Divine right.
D. L.
THE GOSPEL ADVOCATE
THE ADVOCATE
There has been some complaint from a few brethren as to the price of the ADVOCATE. We confess this has surprised us. We thought we had placed the price so low, so much lower than any other publication among the brethren, and, indeed, in the country known to us, that even the most querulous and penurious could not say a word on the score of price.
Not a man to whom we ever mentioned the subject thought that it could be published at the price proposed. Let us for a moment make a comparison with some other publications. In the first place with the GOSPEL ADVOCATE as heretofore published. It was published in times when prices were low, 32 pages, 12 numbers in a year, $1.00 for one dollar. We propose to publish 16 similar pages 52 times a year, or 832 pages, for two dollars, when every item of expense is nearly double what it then was.
But we have done even better than we promised; instead of giving a similar page of matter, we determined to use type that would give at least one third more of matter to the page, increasing thereby the cost of each number eight or ten dollars. We give now about three times as much matter for two dollars, as the GOSPEL ADVOCATE gave for one dollar.
Again, let us make comparison with the Millennial Harbinger. The Harbinger has a page a little less than this, with but a little less matter. It publishes 49 pages of matter, twelve times a year, or 586 pages for two dollars and a half for single subscribers; club rules not so low as those proposed for the ADVOCATE of 832 larger pages, or we give one-third more matter than the Harbinger for the same, or to clubs a little less money.
One brother writes that the Review gives more matter. Well there is more paper in a sheet of the Review than in one number of the ADVOCATE. One-sixth of the Review is taken up with advertisements, which instead of being a cost, yields, according to the published rates of advertising, from fifteen hundred to twenty-five hundred dollars profit a year. One of the pages is not of original matter. The cost of folding and stitching the ADVOCATE about equals the cost of the extra amount of paper in the Review, so we publish as much original matter in a form more costly, deprived of the profits of advertisements, as the Review.
Why publish in this form then, if more costly? Because a great many brethren desire a paper in a form that they can handle and preserve. A mixed form can be handled and preserved. In addition to this, Nashville, than its occupancy by large numbers and the immense amount of travel through it, is probably the dearest place to live in, as yet, in the United States. All kinds of labor cost high. We pay higher for work than any of these publications. Again they have their offices, old established ones, doing business or other kinds to go towards a support, and already have large subscription lists. We have no office, but are compelled to pay for it at job prices. Again, their publications are in communities whose organisms have not been destroyed by war; whose inhabitants instead of
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Being impoverished, have been entangled by it. They have postal facilities to every nook and corner of the land; we have them only on the public thoroughfares, and have intentionally and negligently managed. Taking all these things into consideration, we are publishing matter one hundred per cent. cheaper than any other publication among our brotherhood.
We were to make the comparison with other religious journals South, we could show the difference even greater. With much of their space taken up with advertisements, some of them known to charge less than five dollars per year. What, then, do these journals charge exorbitant prices? We think not. The Review tells its readers that it cannot make alterations toward the pamphlet form without a large increase of circulation.
How do the publishers of the Advocate expect to live? We say to the profits of the Advocate, we assure you brethren. We felt the need, the pressing need of such a publication in our midst. We earnestly are seeking in vain for others to undertake it, to continue the publication of the paper. We desire that the paper shall be good. To do this it must be clear, and that, among the poor, laboring classes of the community.
We knew the impoverished condition of the brotherhood; we had heard from them and fully shared the devastation through which they had passed. We knew that unless the price should be very low this class could not take it.
We concluded that we would give the publication to the paper one year free of charge (it being the entire time of the writer of this in order to have a paper established upon principles entirely devoted exclusively to a pure and holy church as it came from God, free from the pollution of human elements.
Our calculations were that with a subscription list of twenty-three hundred, the publication would pay the necessary expenses and printer. We knew with mail facilities south we could obtain that number within a few months. In the absence of these facilities we calculated certain things of the sympathy and cheer of our brethren, especially in Kentucky.
So far we have had but one appeal that has been made, and it has been duly responded to the throughout Kentucky.
From Northern Kentucky, where the numbers and wealth of our ordinary are chiefly to be found, we have two letters of encouragement with the names of subscribers.
Our readers have been informed of their character.
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to the demands of the Christian religion. They have been thoroughly tested and proved. We say to those brethren, then, twenty-five hundred subscribers can be obtained in middle Tennessee, if they will only make the effort. We know from what has already been done by the brethren who have given a little attention to the matter. Shall we not have that number?
In the meantime we will get good subscriptions from Kentucky, West and East Tennessee. They are already coming in from Missouri, Mississippi, Georgia and Alabama, and will, as the mails open, from Louisiana and Texas. We have also the promise of hearty cooperation from our Virginia brethren, and we simply make this proposition, every dollar that is received during the year for subscription to the Advocate shall be expended on its publication, enlarging and improving it in style and matter as we are able.
We are satisfied with its present appearance, as we know many of our friends are, notwithstanding we give more value for the same money than any religious paper known to us. But it is the best we can do just now. Those of you who wish it enlarged and improved see the way in which it can be done. The activity you exhibit in sending us subscribers will be counted as the measure of your desire for a larger, improved and costly pamphlet. Will you, brethren and sisters, now each one of you go to work and see what a paper we will be able to present. We calculate largely, if we do not reach five thousand subscribers by the end of the year, we will count our labors to some extent a failure.
D. L.
THE CHURCH OF CHRIST AND WORLD-POWER
We propose investigating, at this time, the relationship of the church to the political institutions of earth. In the investigation of this subject, we shall use certain terms, very common in themselves, but lacking sufficient definiteness or meaning to permit a use of them in this investigation without first defining them.
We shall note the objectives, civil and political when connected with the institutions of earth, as indicating those of human origin, in contradistinction to those of divine origin. Civil government then, is a government founded by men for the well-being of the human family, in contradistinction from a government founded by God for man’s well-being. With this definition, it will at a glance be seen that no civil or national institutions can exist in a government exclusively of God. Hence we speak here of a civil policy in the Church of God. God alone is the law-giver to His church. It also behooves us to definitely determine what relationship now exists between the Church of Christ and the political governments of the world; to inquire into their origin, whence did they originate, how stood they with reference to each other in their beginning, to examine, too, the…
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cosmic changes that have taken place in each, with reference to the other, and how these changes have been regulated by God, the great arbiter of right and wrong. By pursuing this course, I hope that additional and clear appreciation of the relationship of church and state may be arrived at, which will be of benefit to both.
Commencing with the first record of man, the example of both the human and divine governments is that the proposition to create him in his own image, after his own likeness, is stated in the first chapter of the first book of the Bible, and the authority of the church, as having been created, resides in the spirit, and to live under it. It is by this representation, to establish the earth, and to have dominion over it, that man was made in the image of God. In this respect, the church and state are both under God and from God. The church is of things, and the state is of things, but they are both expected to carry out the expressed authority of government, which is established by God.
It is important to note that the church has no authority over any particular profession existing in the civil administration of government, and the spiritual authority that resides therein is recognized as being the highest authority. It is generally accepted that the church cannot interfere with the civil government, nor can the civil government interfere with the church. Each has its own sphere of authority, and neither should encroach upon the other.
In this third, it is very important. But in the other, I have shown you that the right and power to name an office is a right that is given to man. The right to govern is a right that is given to man, and the right to govern is a right that is given to man. The government is established by God, and it is the duty of man to govern himself according to the laws of God.
The authority of the church is to govern the spiritual matters of man, while the authority of the state is to govern the civil matters of man. The church has the right to govern the spiritual matters of man, and the state has the right to govern the civil matters of man. The church has the right to govern the spiritual matters of man, and the state has the right to govern the civil matters of man.
In conclusion, we find that he has always made provision for its exercise, by keeping continually a government of his own, in which he…
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proposes to direct man. In the Garden of Eden He governed Adam, or provided for his government, by commands given directly to him in person. When he chose to trust his own capacity to direct his steps aright, death, with its awful powers, resulted. When Adam refused to obey his Maker’s law, as thus given, he was driven from the Garden of Eden. God still provided a government for all who were disposed to submit to His authority, though the patriarchal institution. In this the father was the investigator and law-maker of his family. When the family, that recognized no law or authority, had grown in numbers and proportions to the strength of a nation, God changed His institution from a family to a national government. Under this establishment Moses was not the law-maker but the law-giver to the Jewish nation. God, Himself alone, was the law-maker. We wish it observed that there was no human or civil polity in the Jewish government as it came from its author. God gave the law through Moses. Through the Prophets and Judges, God applied His own law to the difficulties and differences that arose among His people, and Himself through His Urim and Thummim decided every dispute that was brought to the judgment seat. There was here no human legislative, judicial or executive authority, save as it was under the direct guidance of God. This institution having superseded and supplanted the patriarchal dispensation, continued until perpetuated by the introduction of a new dispensation, it corrupted the people it had been established to keep pure. When the people, as a whole, had rejected God’s government, and had substituted instead thereof a human one, God rejected them as His people. However, a few of the nation had, in spite of the influence of the perverted government, maintained their integrity to God. Under the providential workings of God with the other nations of the earth, the minds of some individuals of other nations had also been prepared for the reception of God’s government. He then introduced a new dispensation, suited to all individuals, many or few, under any and all the nationalities of earth and for all time. This new dispensation, universal in its nature, superceded and supplanted the Jewish national dispensation, as it had done the patriarchal, but this is to stand forever. God then, in accordance with His design of governing man, has at no time left Himself without a government. These governments have been at all times complete and perfect in themselves, needing no justification or validation from human hands. To the Jews He said, “What thing soever I command you, observe to do it: you shall not add thereto, nor diminish from it.” Deut. xii. 32. In the Christian dispensation, He said, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work.” 2 Tim. iii. 16. “For I testify unto every man that heareth the words of the prophecy of this book, if any man shall add unto these things, God…
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shall add unto him the plagues that are written in this book, and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and out of the things which are written in this book.” Rev. xxi. 18, 19. So God has always provided an institution for man’s government, free from the deliberations of human hands. In His government then, there can be no civil or human polity.
D. L.
ROMANS XIII: 1
“LET EVERY SOUL BE SUBJECT UNTO THE HIGHER POWER.”
Perhaps no passage in the Word of God has been quoted oftener during the last few years than this, or its kindred expression, found in 1 Pet. 2:13, “Submit yourselves to every ordinance of man, for the Lord’s sake.”
It may be desirable, then, to analyze these passages, since, possibly, they have been used without thought by many upon whose lips they have been most frequently found.
Let it be noted, first, that the language of Rom. XIII: 1, is more comprehensive than is generally supposed, and even more so than any that could have been employed.
Whatever the expression of the Divine Will here, it is obligatory upon “every soul.” That Will demands subjection to the “higher powers.” This implies that every individual upon whom this command is laid possesses some power or authority, yet that there is a “higher power” to which he must submit. No possible relationship is excluded from this category. Is it not, then, a sad misapplication of this law, to confine its operation to any one relationship? Yet it is as lawful, quite, to limit it to one as to another. According to the Divine Will, as thus expressed, every soul—that is, every living being—whatever its age or social position, is to be “subject” to the “power” higher than his own. If then, any living being exists, over whom there is no superior authority, the disregard of the will of God is as great in him who teaches men to resist that authority in one case as in another. Certainly, then, no man has a right to quote this law as demanding submission in one subordinate, while he exonerates another from its operation; or while he justifies resistance to it, or a voluntary or a compulsory release from its claims.
If a divine law be embodied in these words, as without doubt, its full operation must be defended by every man who fears God; and such a man will no more care to justify resistance even to such an “ordinance of man” as Peter describes, than to any “misplaced authority” that is ordained of God. For example: would it not be equally a violation of Noah’s will, as expressed in this law, to say to a child, “Call no man on earth your father,” as to say to a servant, “Call no man on earth your master.” Would it not be quite as wrong to authorize resistance to a “higher power,” either of a master or of a parent, as to justify that of the citizen to the “higher power”?
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Power of the Magistrates? The Pharisees in our Lord’s day made void the law of God by their traditions. They knew that that law said: “Honor thy father and thy mother”; but they said, if any man had the influence to tell his father or his mother that the profit of his labor was a gift to them on his part, he should be released from the obligations imposed upon him by that law: he would be free.
This prophecy truly of these hypocrites, saying: “This people draweth nigh unto me with their mouth, and honoreth me with their lips, but their heart is far from me; but in vain do they worship me, teaching for doctrines the commandments of men.”
We hear much, indeed, of prayers and obsolete ideals; but such as regard the Word of God, as the law of the commandments, can never admit that it can be suspended by human traditions, by laws, or by what are called “twice removed.”
For all time and for every possible phase of human life and human society, the Word of God must be perfectly adapted, and always and everywhere obligatory. Divine ideas intended for all mankind can never become obsolete. Christianity is “the dispensation of the fullness of the times.”
We have but one alternative, and that is to discard it wholly, for if it be without authority when demanding subjection to one “higher power,” it may be regarded in the same light as to all, and the citizen may be freed from the higher power of the magistrates, as fully as he would from that of a father, or a servant from that of a master.
According to interpreters, who cancel any obligation to this divine law, rebellion of any sort is impossible, for the law itself is immutable. With such premises the term is merely an ad rem, and not a real cause.
Taking the precept we are considering, therefore, in its legitimate comprehension, we gather from it the following thought: “Every soul” is subjected to an authority superior to his own, how great or how small that may be. This, again, suggests that in human society relationships exist that are necessarily co-related. That is, there can be no magistrate without citizens; no husband without a wife; no parent without a child; no master without a servant; no overseer without a flock.
But the Divine law recognizes all these, and prescribes their reciprocal duties, as any one may see who reads the New Testament carefully. This law, then, must be colored by the same authority in regard to them all.
A servant, it is the will of God, shall be “subject to the higher power” or a master; a child, to that of a parent; a citizen to that of the magistrate; the man in the household to that of the organic law; while that family must be subject to the “higher” authority of Almighty God, to whom all power belongs of right and of necessity.
The “civil authorities”—the “powers that be”—are subordinate to the Lord Jesus Christ, upon whose shoulder the government of the universe is laid.
THE GOSPEL ADVOCATE
We give below an article from our brother, “Theocrat.” We commend it to the consideration of our readers. It is the conclusion of a well trained and highly cultivated mind, aided by a life of experience and earnest thought. Will our brother, “Theocrat,” favor the readers of the Advocate with his thoughts frequently.
D. L.
THEOCRACY
Government is of two kinds—Divine and Human. Divine government is the government of God, and consequently, right and perfect in every particular, for it is impossible that it can be otherwise. This is Theocracy, or the Government of God. Human government is the government of men, made by men, and consequently, unjust and imperfect—for it is impossible that it can be otherwise, because it is made by wicked and imperfect beings.
Human government may be divided into two great heads, viz: Monarchy and Democracy. The former is a government of one man, the latter is a government of many men. A monarchy may be absolute—the monarch being uncontrolled; or it may be limited, and he is then in some way controlled by law. Democracy is a government where the people themselves make the laws and enforce them. When the people legislate by representatives the government is sometimes called Representative Democracy. Our government is a Representative Democracy, or a form of Republican Government, partly monarchical and partly democratic. With the history of the world before them, our ancestors made a Republican form of government for us, which, taken as a whole, is believed to be the perfection of human wisdom so far as human government is concerned.
Certain it is that the experience of three-quarters of a century did not improve it in any governmental quality. Can man conceive of any better government than ours was, faithfully administered? Has it failed? Is man capable of self-government? Or, are men unable to govern themselves?
Has the ingenuity of man, after achieving many inventions, been exhausted? Is it true that “man cannot direct his footsteps aright?” Is it true that man can neither govern himself nor his fellow men? God has given him a government. But some men say they can. Very well, we shall see. If the wisdom of men (this world) is able to fight against God, then may they triumph and make a just and perfect government.
But, as men are imperfect and can do nothing of themselves, they are necessarily dependent upon an allwise Being to govern them. God has given the world a government, but the world (men) will not submit to it—cannot consent to be governed by an allwise, all-powerful Being, but must be continually “seeking out inventions”—at one time running after this big man, then that one, and another—until the time declaring that the “great problem is so resolved,” and “man is capable of self-government!”
Look here, my fellow men, if you don’t quit…
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Trying to govern yourselves and submit to the government of God in all things, He will “banish you from His presence and the glory of His power” just as sure as His word is true.
“It is written, as I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God.”
You must let God govern you—you must submit to His government—you must acknowledge Him as the King of Kings—Lord of Lords—and His government as the only just and perfect government to live in and to be happy in. It is the only government in which you can be happy while you live, and happy after you die. He is the only King who is fit to govern you. He is Jesus, and there is none other. His government is Theocracy, the only just and perfect government. Other rulers, by the government of men, may kill our bodies. But God is able to raise them up again.
While, then, we are subject to the powers which man has imposed upon us, let the conscience take, “Remember that we are our own delegate to God, the only potentate, whose right it is to reign and rule over us, and to whom we have to render an account.”
SEARCH THE SCRIPTURES.
DESCRIPTION
The man that is sworn into the service of an earthly king or potentate, and then deserts that cause, is, by the consent of the world, branded with infamy.
When two armies are in conflict, and one, for the sake of injury to the other, influences the soldiers of the opposing army to desert and join its standard, the price of the desertion may be paid, but the deserter is despised even by those to whom he resorts. They may receive him, but none can respect or trust him.
There has not been a greater treachery since the discussion and treason of Arnold, that did not in his heart despise the individual guilt of such base desertion, notwithstanding the price of his treason was paid. Why is it that we see individuals, under the most extenuating possible circumstances, vow fidelity to their leaders, and yet such individuals, for a little earthly gratification, through passion and strife, or for the sake of gold, violate all the obligations of fealty to God, and with perfidious hearts, cast aside the great General-in-Chief of the Lord’s hosts?
Yet such individuals aspire to respectability among honorable men—worse still, we see the world, and especially the church itself, willing to sustain this claim of these individuals to respectability, although they have rendered themselves forever infamous. Why is this?
Are not the obligations we take upon ourselves to God less sacred—more to be ratified with than those we take to man? It was not so in the days of the Apostles.
See the case of Ananias and Sapphira.
THE GOSPEL ADVOCATE
When an individual connects himself with one of the sacred institutions of earth, violates its laws, and is adjudged unworthy of membership in that association, he is at once denounced by all members of that society, and is acknowledged by all right thinking men to be unfit for the company of humanity.
Why not “with those who violate the sacred laws”? Call, and me to judge unworthy of fellowship with these people? God has said with such no one have any association, “Keep away from them.”
Do Christians not regard the devotions and teachings of their leaders as a course with respect? And because the church and the world, many individuals think that they can keep their standing in the church without any real relationship to the church.
The responsibility rests upon the church. The church must make decisions and treason to her, conditions and influences, or her stability will never be respected, her influence will never be what it should be.
He has made it occasions and influences, and she, therefore, can prosper, must conform her judgment and actions to his decisions.
WORDS OF ENCOURAGEMENT
Bro. C. A. Day, of Todd County, Ky., writes under date January 16th, 1896, “I was pleased to learn from your recent letter, again, I pray that abundant success and great joy await you. No doubt I shall be able to send you some more subscribers. I hope to send you a few more.”
Bro. D. Y. is one of the most influential and strongest pillars of the faith in all the West. I am sure he is the means of doing much good.
Enclosed you will find thirty-six dollars for the Gospel Advocate.
Bro. Minks, of Tamaroa, Ill., under date of January 10th, sends us fourteen names, which I hope I shall be able to get many more subscribers. May you be the means of doing much good.
I am, dear brethren, yours in the kingdom and patience of Jesus Christ.
JOHN N. MULLY.
THE GOSPEL ADVOCATE
NOTICE
A number of individuals sent $1, each, as subscriptions to the Monthly Advocate in the beginning of the year 1863. The military movements prevented the issue of any number of the paper that year. The money was received by T. Fanning. A list of the money so received has been kept, and those who then paid will be allowed credit of $1 on the present year’s subscription. The paper will not be sent to any of those subscribers unless ordered. There have been too many changes since then.
T. FANNING & D. LIPSCOMB.
CORRESPONDENTS
Correspondents will please address the undersigned, and all connected with Franklin College or Hope Institute, at “FRANKLIN COLLEGE, DAVIDSON COUNTY, TENNESSEE.” Be sure to put DAVIDSON COUNTY. It will prevent many letters from going to the town of Franklin, Tennessee.
T. FANNING.
PROSPECTS OF VOLUME VIII OF THE GOSPEL ADVOCATE
The undersigned will commence the publishing of “THE GOSPEL ADVOCATE” as a Weekly Journal, January 1, 1864. Our purpose is to maintain the right of Jesus Christ to rule the world, the supremacy of the Sacred Scriptures in all matters spiritual, and to encourage an investigation of every subject connected with the Church of Christ, which we may consider of peculiar interest. The kingdom of God is a real, permanent institution. The support of the truth, upon a proper appreciation of which, the welfare of the world and the happiness of man depend; the origin, organization, history, labor and mission; the relation to world powers, civil, military and religious, and her final triumph, will occupy much of our attention. The education of the world in Christianity, and the training of Christians for immortality, will constitute an important part of our labor.
The work will be published at Nashville, Tennessee, in Weekly Numbers of sixteen pages, the size of the former GOSPEL ADVOCATE, neatly folded and stitched, at $2.00 for single subscribers; $1.50 for three subscribers; $10.00 for ten subscribers, in advance.
We would be pleased to have the cooperation of the brethren generally, and the preachers of the Word especially, in circulating the paper. In making remittances, send all sums of $10 and under, in registered letters by mail at our risk, and all sums over $10, by express, or in checks or Post Office drafts.
Direct all communications for the Advocate to:
T. FANNING, D. LIPSCOMB, Editors & Publishers, GOSPEL ADVOCATE, Nashville, Tenn.