THE GOSPEL ADVOCATE
T. FANNING, EDITORS.
VOL. VIII.
NASHVILLE, JAN. 9, 1866.
NUMBER 2.
PERSONAL RELIGION
We shall esteem it our highest privilege in conducting the Advocate, to devote much of our time and space to the subject of personal religion; an application of the precepts and examples of the Sacred Scriptures to the private walk and every day transactions of life. In no point of responsibility does the professed Christian fall short of his duty to a greater extent than that of applying the principles of the Christian religion to his own feelings, thoughts and actions, and to his dealings with his fellow man in the common affairs of life. Our religion is made of ourselves—a thing apart—we fail to realize that it should be—must be our “whole existence.” We forget, or never learn, that in order to be a Christian, our every feeling must be tempered by the spirit of the living God, our thoughts cast in the Divine mould, and our actions controlled by the precepts of the meek and lowly Redeemer.
In becoming Christians we pledge to God and our fellowmen, that with God’s help we will cherish no feeling that is not in harmony with the spirit and temper of the meek and lowly, suffering Savior—that we will exercise, quench the proud, haughty, bitter, resentful feeling—we will remember that the meek and quiet spirit, the forbearing and long suffering disposition is the one that is approved of God.
In becoming the disciples of Jesus Christ, we obligate ourselves to cast away from us every thought, desire and aspiration that is after the world, and not according to the teachings of the Master. In taking upon ourselves His name, we solemnly covenant with God our Father, that we will at all times act as our great God-given exemplar would act in similar circumstances.
We will not misrepresent, cheat or steal—we will not envy, backbite, slander or hate our brother or fellowman, but that every day of our lives we will be truthful, candid, honest, rendering to all their portion in due season, we will not be contentious or greedy of gain, but we will be kind to the poor, merciful to the weak and erring, sternly just, “swearing to our own hurt, and changing not.”
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We must purify and dignify the Christian life and the Christian character into a correspondence with the Christian calling.
“If any man have not the spirit of Christ, he is none of his.” Christianity counsels in determining ourselves towards our neighbors, friends, acquaintances, families, exactly as the Sacred Scripture directs, and doing this in the name of Jesus Christ. Do we not solemnly vow before Heaven and earth, in professing to be Christians, that we will thus act and thus walk? Yet do we not oftentimes violate all these solemn obligations? Do we not give way to the angry passions, the resentful feelings and to the covetous desires? Do we not take advantage of the ignorance or necessity of our fellowman, and by misrepresentation or concealment, overreach our brother or fellowman in our dealing with him?
Christian father, Christian mother, how do you discharge that solemn obligation you have taken upon yourselves, to bring up your children in the nurture and admonition of the Lord? Are you, through earnest intimacy, impressing upon their hearts, both by precept and example, that this world’s goods and honors are as trash in comparison with the pearl of great price, which is to be found only in the Kingdom of Heaven? Or are you both by precept and example teaching them that these earthly considerations are of primary importance while Christianity is the very secondary matter?
In your training and education, are you looking more to their success in gaining the honors and emoluments of this life, than to humble, earnest, self-sacrificing service in the Kingdom of our Master?
“By their fruits shall they be known.” When we see a family of children grow up under the training of professed Christian parents, see one successfully devote his time and talent to merchandise, another give his undivided energies to mining, another to law, or physics, or politics, or some honorable and lucrative calling, and not one of them feel that there is any responsibility resting upon him to do self-sacrificing service in the Kingdom of Heaven.
We think, “As the twig is bent the tree is inclined,” or better, “Train up a child in the way he should go, and he will not depart from it when he is old.”
Children who act thus have never had it deeply impressed upon their hearts, that the noblest type of true heroism in the sight of God and man, is found in denying ourselves the honor, riches, comforts of this world, in turning our back upon ease, pleasure, and the sweets of domestic life, and in poverty and want devoting ourselves to a life of toil and suffering for the honor of God and the good of our fellowman.
Not only do we see parents fail to devote, like Hannah of old, their children from infancy to the Lord, or to encourage them to consecrate themselves to the good of their perishing fellowmen; but oftentimes when the best normal development of faith in the mind of youth would impel him to devote his life to that holiest and best of all callings, which though it has always been, and we are satisfied ever will and ought to be,
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without earthly reward, yet has the sure promise of God of a rich crown of honor at God’s own right hand forever; the professing Christian parent actually opposes this choice of the child, and discourages him from the work of the Lord. And why? For no other reason than that preaching the Gospel never brings earthly honor or earthly possessions.
Could a parent, in a more emphatic manner, declare his preference for earthly good above the service and rewards of Jesus Christ? Does that parent ever think of the solemn declaration of the Lord, “Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.”
O parent, such a profession of Christianity is a shallow self-deception, that must surely be your everlasting undoing. The habitual schooling of the feelings, thoughts, and actions into conformity with the precepts and examples of the Savior of the world, constitutes the only training that can prepare Christians for the enjoyment of immortality.
That estimation of Christianity which makes its professor willing to sacrifice pride, position, honor, riches, character, yea, life itself; in order to attain to its highest perfections—that makes the parent anxious to devote every child-son and daughter, to a life of penury and toil, for the sake of that religion—that makes the child ambitious to excel in usefulness only in the church of the living God, that makes him feel, with David of old, “I had rather be a doorkeeper in the house of my God, than to reign in the palaces of the wicked,”—that appreciation which inspires such an earnest, active longing after the Christian religion in its faithful service as this, alone, is worthy the name Christian.
It can bless us with the consolations and joys of a living faith in this world of strife, so now and death, or can give to us a sure promise of a rest in Heaven at last.
D. L.
We earnestly request our brethren, evangelists, elders and private members, throughout the land, to send us at once articles of interest, news concerning the progress and condition of the cause in the various sections of our country.
We are satisfied that there is nothing better calculated to encourage Christians and to excite them to a high and worthy emulation in the holy warfare in which they are engaged, than the free interchange of thoughts, feelings and labors one with another.
The ADVOCATE is presented as a medium through which you may do this. We especially ask of our preachers and brethren in the section of country that has been excluded from free intercourse with the world, a report of the condition of the cause of our Master, and the result of their labors for the last few years.
The religious experiences, in the trials and difficulties of life of the Godly, would be valuable, could they be properly presented. Brethren send us the reports of your labors.
D. L.
THE GOSPEL ADVOCATE
MISSIONARY SOCIETIES
New Tests of Christian Co-operation and Fellowship
The following letters speak for themselves:
Eminence, KY., Nov. 27th, 1865.
Dear Brethren: Your Prospectus was handed to me to-day, with a request to use my influence for its circulation. Before I do so, I want to ask if it is to oppose our Missionary Societies? I have been laboring two years to build up our Kentucky Society, and could not favor the introduction of a paper that is war against it all. I am told that anti-mission is to be one feature of the “Advocate.” If the “Advocate” will come out and help us in all our good work, I could wish for it a large circulation in our State; otherwise, my influence, much or little, will be against it. I would be glad to see the Brethren co-operate in every good work, and hope we will be able to do so.
In much love, I am yours, truly,
Thomas Munkell.
Lexington, KY., Dec. 16th, 1865.
Elders Fanning & Lincoln:
Brethren: Your Prospectus, or Circular, for a renewal of the “Gospel Advocate,” was received some days since. It would have been noticed earlier, but for other and various demands upon my time. I am more than glad that Tennessee, and the South, is to have a paper in their midst. Here, the impression exists with some of our leading men, that its editors are unfriendly to Missionary Societies, and if so, I hear that but little can be done for its circulation in our midst. Our Churches have long since pledged themselves to such joint efforts for the spread of the Gospel. Over 2,200 were added by our Missionary agents during the past year, and many Churches saved from ruin. We cannot turn aside from this work, so long as the Churches say go on. My private opinion is, that you are opposed to our Societies, but not to Church cooperation in spreading the Gospel. We only differ as to the how to do the work. Am I correct? A meeting is now in progress here with over fifty admissions, with much interest.
You may consider me good for one copy. Let me hear from you.
G. W. Kelly.
Dear Brethren Munkell & Kelly: We read your apparently candid letters in dread sorrow, and carefully laid them away, intending to answer them privately, and beg you in much humility to modify your position, but the idea of being excluded from your co-operation and fellowship, upon the grounds you submitted, so harassed and haunted us, that we have acted upon “the second, sober thought,” and now give your extraordinary tests to our readers, under the sincere conviction that their…
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Publication will redound to the glory of God, and greatly to the advancement of His cause in the work.
You will, doubtless, believe us brethren, when we assure you that we had not conferred together in reference to Missionary or other Societies unworthy of Holy Writ; but we felt in our heart, that we should enjoy almost inexpressible happiness to once more cordially cooperating with our beloved Brethren, from whom we have long been separated, in every good work, without reference to differences of opinion. But alas! we know not what a day would bring forth, and when we hoped to find a hearty welcome, we met with a new creed to which we were to subscribe, or be thrust from your fellowship. One which, neither we, nor our fathers knew, nor were able to bear, and we were plainly told that unless we would subscribe to doctrines which we had not studied, we must be regarded as enemies.
Brethren, pardon us for very respectfully urging you to stop and think before you go too far. What have you done already? You have positively severed us from your territory and Christian cooperation, unless we subscribe to, and promise to advocate something that you certainly could not prove was authorized by Jesus Christ, or any of His Apostles.
Should we see nothing positively rebellious in Missionary Societies, we assure you we could never oppose them. Indeed, we were so much opposed to controversy with Brethren, and any cause of unpleasantness, that we had hoped that God in His greatness would ever lead us to live in peace, and peaceful streams. If you had been disposed to let us live with you in peace, we had no ambition to interfere with any of your establishments, and we had readily believed, that even slight mistakes amongst the Brethren would soon correct themselves. But, to us, there seems to be an utterly revolting evil. We would think as well of you to ask us to subscribe to your theory, as another, and without the slightest thought of unkind feeling on our part, we tell you in the candor of our heart, that if you have deliberately come to your conclusion, and the Brethren generally sustain you, there can be no more union on the Bible and Biblical one. You have abandoned the cause of God, for a human invention. We hope, however, for the best, and pray God that the cause we have so long earnestly pleaded together, may not be prostrated or materially injured by the turbulent efforts of Brethren whose motives are certainly good.
We are very willing to encourage the discussion of “Missionary Societies,” and any other new institution in our paper to a limited extent, and believe if the Brethren will examine all such matters in the proper spirit, the results will be favorable to the cause of Christ. Now, dear Brethren, your course in this matter, and the course of those who cooperate with you, will determine ours. We ask no fellowship but upon the authority of Christ, but if you are determined to impose upon us creeds, oaths, and tests to which…
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No man, in full Christian health can subscribe, after giving you a fair hearing, we may be compelled to bid you adieu. However, you have deliberately made up your minds, and you succeed in this, at first view, slight departure from the ground occupied by that greatest living sage, Alexander Campbell, and his co-laborers, for the past forty years, we may expect in a short time, other creations, and would not be surprised soon, to hear of still more monstrous tests imposed upon men whose highest offence is, that they love the Bible. Do Brethren, read the New Testament once more carefully, and study a little more of the history of the early Christians, before you drive us from you.
DOES GOD TAKE PART IN THE CONFLICTS OF THE KINGDOMS OF THIS WORLD?
It is a question of interest with many, whether God, in His providence, takes part in, or in any manner overrules, the strifes and conflicts, in which people and nations frequently engage in the present age of the world. It is clear, from the teachings of the Bible, that in ancient days He directed and controlled the Jewish nation. He fought their battles for them when they obeyed and trusted Him, withdrew His aid and overthrew them when their faith grew weak or they refused obedience to Him. His dealings with the Jews were had, not alone for themselves, as Paul says, but for those who should come after them.
“Now these things were our examples, to the intent that we should not lust after evil things, as they also lusted.” “Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents.” “Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come.” (1 Cor. x, 6, 11).
Let no political government at the present day occupy the same relationship to God that the Jewish did. It was the church, not of the political governments of the world, but of the Church of Jesus Christ. God deals with the church, not the nation, today, as He dealt with the Jews in days gone by. The Jews, the natural branches were broken off; through unbelief; and the believing Gentiles engrafted into their position. These teachings, admonitions, examples, etc., are instructive lessons to the church and to Christians, but whoever applies them to the governments and the unbelieving of earth, grossly perverts the scriptures of truth. We must seek for our example in some other institution than the Jewish nation. We may easily find these types in the human institutions of the ancients. The human governments of the present are the direct, legitimate descendants of the human governments of ancient times. The Kingdom of
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Babel, the first organized human government known either to sacred or profane history, founded by Nimrod, the grandson of Ham, soon grew into the mighty Babylon, reigned as a hectoring tyrant over the weaker nations of earth, that sprang into existence after its own example, rioted in sin, and cheerfully wallowed in the blood of its own subjects, leaving us the inheritor of its possessions, pretensions and wickedness, the Medo-Persian Empire, which inherited, too, its fate, as presented to us by Daniel in his interpretation of Nebuchadnezzar’s dream. It soon gave way to the Grecian, and it, in turn, to the Roman; of which last, all the governments and nations of earth, are but the broken and severed fragments.
Do we wish to learn then the nature, mission, and destiny of these earthly governments, the true position they occupy with reference to God and his church, together with the principles of God’s dealings with them, we must go to the record of his dealings with those ancient governments of humankind. No one certainly can doubt, but that he took cognizance of these wicked actions, and to a certain extent even ruled their actions and destinies. He used them often to accomplish his purposes; not as his approved institutions, but as tools for certain kinds of work.
See Isaiah x, 5. “O, Assyrian the rod of mine anger, and the staff in their hand is mine indignation. I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge, to take the prey and to tread them down like the mire of the streets.”
Howbeit, he meaneth not so, neither doth his heart think so, but it is in his heart to destroy and to cut off nations not a few.” Here we find it distinctly stated that God used the Assyrian government, to punish his own hypocritical nation, the Jewish people, who professed to obey him, yet did it not.
Some say that this Assyrian does it not with the view of honoring God, “he meaneth not so,” or for the purpose of punishing, and so purifying his servants. In the 15th verse the prophet represented him merely as an instrument in the hands of God, yet he himself no idea of honoring God. “It is in his heart to destroy and cut off nations not a few.”
From the 10th to the 19th verse, God’s punishment of this same Assyrian for his crimes in cherishing this wicked spirit, is plainly foretold. Again, Jeremiah xxv, tells how he uses Babylon, wicked, ambitious and blood-thirsty as she was, to destroy other wicked nations around, and to punish by captivity and slavery his unfaithful children.
In the 1st chapter, the prophet gives an account of the fearful duty of reckoning with Babylon, for the blood-thirsty spirit, which God had not made, but simply overruled and directed. Thus we find God ruling and controlling the world institutions of ancient times, as instruments for punishing his wicked children, destroying his enemies, and in turn destroying those he has thus used, with a fearful desolation.
We find no intimation of a change of God’s course with reference to them, but rather that he still thus uses them, and will, to the end, Rev. xvii, 17. “For God hath…
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put in their hearts to fulfill his will, and to agree and give their kingdoms unto the beast, until the words of God shall be fulfilled.” It is no evidence then at all that one nation is more wicked or less approved of God than another, because in their conflicts the latter overcomes or overthrows the former. Babylon was not less odious in the sight of God than the world kingdoms which she destroyed, and especially was she not more approved and beloved than Judea whom she carried captive. The day of her reckoning had not come. Judea was punished, Babylon was destroyed. The Jews continue in a state of punishment to this day, but, doubtless, have yet a glorious future in store. Babylon is a howling waste, and her people have long been extinct. (See Isaiah xxvii, 7.)
We would say to our friends of the South then, their duty and interests are to submit quietly and cheerfully to the decision Providence has made in the fearful arbitrament of their own choosing. While taking this decision as a providential indication that God intends them not to run a race of political human nationality, let them accept it as a divine call to labor and honor in a higher, holier, heavenly nationality. While it, to some extent, weans them from their undue affection for the worldly, may that affection be transferred and concentrated in the glorious and beautiful Kingdom of our Lord and Savior Jesus Christ.
Then, indeed, would the chastening rod prove a blessing, and the hour of humiliation be the moment of highest exaltation. To our friends of the North we would say, “be not high-minded, but fear.” The self-sufficient spirit has ever been offensive to God. The vindicative, vengeful temper, even when overruled by God to the punishment of his enemies, always meted to it a full, unallowable measure of its own dealings. “Recompense her according to her work, according to all that she hath done, do unto her.” Jeremiah iv, 21, was the word of God with reference to the nation he had called his own battle-axe “the hammer of his wrath.” Her king was even denominated “my servant,” in punishing his enemies. Yet because he did these things not for the honor of God, but to gratify his own ambition and vindictive vengeance, and to promote his own earthly grandeur, God said, “I recompense him according to all he hath done.”
D. L.
THE GOSPEL ADVOCATE
Dear Brethren: — Suffer me to say a word to you in behalf of the Gospel Advocate. No doubt you all feel that we very much need a paper in Tennessee, entirely devoted to the advocacy of Primitive Christianity, supporting no creed and advocating no ism. We need it as a medium of thought and communication through which we can reach acquaintances and form new ones. You are all well aware that such a…
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Paper depends upon individual exertion, and upon that alone. You must see that if we have a paper in Tennessee, some one must commence it and run the risk of success. Bro. Fanning, aided by Bro. D. Lipscomb, a tried man; a man in whom we all repose the utmost confidence; a man who has always stood firm to the Bible cause; a man of unblemished Christian character; a man of undoubted ability to take the lead and the management of such an enterprise, has volunteered to commence the work.
Now, dear brethren, will we sustain him? Indeed we will. Brethren, let us, one and all, preachers and people, men and women, take hold of this thing in real earnest, and aid Brother Fanning in this good work. Let us give the Advocate, the Weekly Advocate, a much wider circulation than the Monthly has had. Let us all feel like the Advocate was what it really is, our paper. Let us make one mighty and united effort to do more for the Master’s cause during the year still, than we have ever done in any other year of our lives. Let us all endeavor to keep the unity of the spirit in the bond of peace, and strive together for the promotion of the ancient gospel and constant growth of the body of Christ.
Let no bitterness, nor wrath, nor anger, nor clamor, nor evil speaking be found amongst us, neither any malice, but let us be kind one to another, tender-hearted, forgiving one another, even as God for Christ’s sake has forgiven us. Instead of provoking one another by hard names and ironical insinuations, let us “provoke one another to love and to good works,” and thus help one another to Heaven. Let us strive to keep unprofitable and untangling questions out of all our communications, and thus make our Advocate a suitable sheet to hand to our neighbors, not fearing to let them read every word in it.
And now, dear brethren, let us go to work in earnest, praying that success may crown our efforts the present year, and that each, in the day of his coming, may say,
“I have fought my way through,
I have finished the work thou didst give me to do.”
O, that each, from his Lord,
May receive the glad word,
“Well and faithfully done,
Enter into my joy and sit down on my throne.”
GILBERT RANDOLPH
Maryville, Blount County, Texas, Jan. 1st, 1866.
A QUESTION
What right have a people to pray to a God whose government they do not love, and to which they do not even protest loyalty?
T. F.
THE GOSPEL ADVOCATE
IS THE STYLE, “CURRENT REFORMATION” TO BE ENCOURAGED?
Murfreesboro, Tenn., Dec. 25th, 1865.
Brother Fanning: – The phrase, “the current reformation,” seems to be gaining in popularity so rapidly, that I have concluded to venture a few thoughts in regard to its meaning. They are submitted more for the purpose of eliciting light on the subject than anything else. What then does it mean? To reform, is to form again. Is this the sense in which the word is to be taken in the above phrase? I have recently read an article from the pen of one who is numbered among the brethren, and occupies a prominent position in Kentucky, in which the above phrase in one of its forms, occurs in the following sentence: “The corner-stone of this reformation was laid near the beginning of this century, in a plea for the union of Christians, written by Thomas Campbell; in these words,” &c.
Most of the brethren understand this phrase to be the equivalent of “the Church of Christ.” If so, is it true that the corner-stone of the Church of Christ was laid near the beginning of this century? It has been my understanding that the corner-stone of the Church was laid over eighteen centuries ago. Again, is it true that the corner-stone of the Church of Christ was laid “in a plea for the union of Christians?” And that, is it true that Thomas Campbell laid the corner-stone of the Church of Christ? I take it that a correct answer to these questions will decide the question of the identity of the Church of Christ with “the current reformation.” If the corner-stone of “this reformation” was laid at the beginning of this century, and that of the Church of Christ eighteen centuries earlier, then it is certain that they are two entirely distinct institutions.
Again, if, as some affirm, God laid the corner-stone of the Church of Christ, and if, as the above named writer affirms, Thomas Campbell laid the corner-stone of “this reformation,” then it certainty could be increased, it would increase the certainty that the Church of Christ and “this reformation” are not identical.
Moreover, if, as some believe, Jesus Christ is the corner-stone of the Christian institution, and, as our writer asserts, “a plea for the union of Christians” is the corner-stone of “this reformation,” then assurance is made doubly sure, that these two institutions are not identical.
Now as I wish to know whether I am speaking as the oracles of God, I am very anxious to know whether I can use the popular phrase, “the current reformation,” and speak as the oracles of God. Another learned writer in speaking of “this reformation” says: “We formed separate churches, not because there were no other Christians in the world, but that we might the more successfully individualize our newly discovered truth.”
Now if, as I have been wont to believe, the truths of Christianity were “individualized” by Christ and his apostles, and if, as asserted by this writer, these “newly discovered truths” were individualized by “us,” then there is at least a suspicion that the truths of Christianity and those of “this reformation” may not be the same truths.
Again, if the churches of “this reformation” were formed for the purpose of “individualizing”…
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These newly discovered truths, but if, as some believe, the Church of Christ was formed for the propagation of the truths individualized by Christ through his Apostles, then it is morally certain that the churches comprising this reformation are not Churches of Christ. Once more, if, as asserted by our learned writer, there were “OTHER CHRISTIANS” when the separate churches of “this reformation” were formed; but as I have been in the habit of thinking, there were no OTHER Christians at the time the Church of Christ was founded than those of whom He was composed, then it is very evident that “this reformation” is not the Church of Christ, nor are the churches of which it is composed, churches of Christ.
We may well pause in this state of the case, and repeat the question propounded by one of the ablest and soundest of Christian teachers, namely: Have we not become a sect? “This reformation” is unquestionably a sect; if what is asserted by the writers above quoted is true, and if that is true, I wish to have nothing to do with what is called the current reformation.
“We” have been setting pretty high claims; “the Church of Christ,” “Bible words and phrases in speaking or writing things;” “As thus saith the Lord” for what we teach. Are we now to abandon these lofty claims and come down and grovel with those whose systems we have rejected to despise? Are we to become a sect, if it is not already done? Now I wish it distinctly understood that when I use the pronoun “we,” I use it to designate the members of the Church of Christ and not “the current reformation,” as I now look at that concern.
I have been teaching that the Church of Christ has always been the same; that it has never changed, and consequently has never needed a reformation; and consequently if any reformation has ever been attempted, it was the reformation of some of the counterfeits of Christianity, and no such reformation has ever been effected, for all of these bogus establishments remain to this day substantially what they were when they were formed.
Martin Luther failed in his attempted reformation of the Roman Catholic Church; John Wesley failed in his attempted reformation of the Church of England. The former resulted in bringing forth the thing known as the Lutheran Church; the latter brought into existence the establishment known as the Methodist Church. While the Church of Rome and that of England remain substantially unchanged, Luther and John Wesley have never been heard of. The Church of Christ is separate and distinct from all these—it is not a reformation in any conceivable sense of that word. That those who claim to be members of the body of Christ may be more careful in the selection of their words, is the prayer of your Brother,
W. H. GOODLOE.
REMARKS. – While we would heartily join with Brother Goodloe in respectfully suggesting to our writers and speakers all proper caution in the use of words and phrases not found in the Scriptures, we hope no one will ever employ a style in the Gospel Advocate that will tend in the least to detract from the labor of such men as Thomas Campbell.
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Alexander Campbell and Barton W. Stone.
We are satisfied that the object of Brother Goodloe was the reverse of this, but he said so much in regard to the style, “This Reformation” that the casual reader might inadvertently conclude that he does not place sufficient value upon the great work of some of the best and greatest men of the nineteenth century. Brethren, let us study moderation in all things.
T. F.
THE CHURCH OF CHRIST AND WORLD POWERS
In the Prospectus for the present volume of the GOSPEL ADVOCATE, we announced our intention of examining the relation which the Church of Jesus Christ sustains to the World-powers—civil, military, and religious, by which it is surrounded and with which it often comes in contact. On this, as on many other subjects, we are apt to imbibe the ideas and adopt the habits of those by whom we are surrounded in childhood, without ever questioning ourselves as to whether those ideas and customs are correct—are they in accordance with the teachings of the great Master? Now Jesus Christ gave rules that will guide his children, safely and securely according to his will, if they will only diligently hearken to those teachings.
All Scripture given by inspiration of God, is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. God has given us direction, how we should conduct ourselves in all the relationships of life, as parent and child, husband and wife, master and servant, friend, enemy, neighbor and stranger; he has certainly not left us in doubt about our duty in that relation—which is so liable to be used to control the whole man, soul and body, mind, talent and energy as the world organizations under which we live.
We ask you then, courteous reader, to calmly investigate with us the connection that Christ has established between his kingdom and the World-Powers, or institutions, that we may learn our duties with reference to them, and be prepared ever in this, as other matters, to be found walking according to the will of the Master.
But for the present we will content ourselves merely stating the three leading positions of the religious world in reference to this subject. The 1st and most popular idea, taking the whole professed Christian world into consideration, is that the Church should form alliances with the world institutions, for the purpose of controlling and using those institutions for the advancement of its own interest. The members of the Church according to this idea, enter into these organizations not for the intrinsic value of these institutions, but that the interest of the Church may be advanced. With this idea, when the interest of the Church demands a certain institution will by the same power be destroyed.
This idea we denominate the Roman Catholic idea. It is the ruling principle with the Roman Catholic Church. She approves no special form of human government, but allies herself with every form, as her interest may de…
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Her votaries worship at every political shrine, and espouse antagonistic causes, yet never disturb the unity of their mother church. The same motive prompts the French Catholics to sustain the cause of France against Austria, that prompts the Austrian Catholics to uphold the cause of Austria against France. The one object that moves each is the advancement of the interests of mother Rome, the augmentation of her interests by giving her control of each government. She has a sense peculiarly her own, thus becomes all things to all men, Austrian to Austria, French to France, that she may gain both Austria and France to her support. This idea holds that there is nothing good or desirable in political institutions, further than they may be used for the development of the Church.
The next idea that we present holds that political governments are of Divine Origin, to such must be supported and sustained, for their own intrinsic worth, and because they are essential to the well-being not only of the world, but the Church itself, and in many respects more essential to society than the Church. This conception of the relationship existing between them, changes the positions of the two institutions, makes the Church subserve the interest of the State, makes the State first, the Church second. Church members enter into the contests, strifes, and antagonisms and partisanships of the State because their first, highest duty is there, the chief interest of society is embodied therein. With this idea, all Church harmony depends upon political unity. This condition of affairs makes the Church the tool of the political clique, at once the victim and fosterer of the sectional prejudice and a party to the national conflicts.
We denominate this idea the Protestant idea. Protestantism had its birth in the rebellion of the political rulers of England, Germany, and Switzerland, against the assumption of Rome to control them for the benefit of the Church. It is true, by a religious reformation excited by Luther, Zwingli, and Calvin. Each branch of Protestantism received its peculiar embodiment from the nature and interest of the national government with which it allied itself. English Protestantism differed widely from German, and Swiss from both. This view of the relationship of Church and State pervades all the denominations of Protestant Christendom. We may safely affirm that not one of these has ever been able to maintain its unity intact, its harmony of feeling and action undisturbed, when two nations in which that Church existed were engaged in strife, or even when political partisanship or sectional excitement ran high in any one government. Hence, when the United States separated from England politically, the Church of England in this country and England severed in twain. Also, in the sectional and political strifes in our own country, sectional animosity and bitterness ran fully as high in the religious organizations, and resulted in open discord and rupture in the religious bodies even more than did in the body politic.
There is yet another view of this relationship that we desire to present. A few individuals in all the Church, from the days of Jesus Christ to the present, have maintained that the two institutions, the Christian and the worldly, were necessarily separate and distinct. That they…
THE GOSPEL ADVOCATE
Could form no alliances. That each was necessary in its proper place and for its proper subjects. That God’s institution, or the Church, was perfect and needed no help or addition from human hands to enable it to direct the affairs of its own children. On the other hand, that God has left those who refused to submit to his government, to form a government to their own liking, to manage it according to their own views or propriety, and to the accomplishment of their own desired ends. And with this, Christians have nothing to do, further than God has commanded them with it. The limit and bond of which connection is required submission to its requirements, when these do not conflict with their obligations to God.
In a word, that the Christian cannot become the partisan of any human government or institution. It is his duty to submit to all alike, and with fidelity as to God himself; comply with the requirements of whatever one he may be under, modified by his first duty to obey God unto death itself rather than any human power; but it is not his province to become an active participator or partizan of any human government or form of government. This idea prevailing in a church and being acted upon, will at once render that church free from discords and strifes on political grounds.
It causes the Christian in England to submit to the government of England, not because he approves the government, but because God requires him to submit to it. It causes the Christian in Mexico to submit to the Republic of Mexico, when under the Republic, not because he approves a republic, or is a republican, but because God says he should be subject to the powers that be. It requires him in turn to submit to the Empire of Mexico, when an empire is established; not because he is a monarchist, or a partisan of the empire, but because God says submit to the powers that exist, not the ones that ought to exist, or that he prefers, but to the ones that actually do exist.
These three ideas of the connection of the kingdom of Jesus Christ with the world-powers and institutions, with their modifications, embrace the faith and practice of the professed Christian world on this subject. These ideas direct the actions of their respective advocates, and exercise a wonderful effect upon the course and destinies of those churches.
Will our readers ponder these questions in their bearing upon the peace, purity, unity and destiny of the Church of Jesus Christ and the well-being of the world, and with us examine the Sacred Scriptures to see which, if any one of them be the true position assigned the church by its divine founder.
D. L.
Although, what in former years seemed to be the cause of disunion in the Methodist church has been removed, the people are not united, and indeed, there seems, at present, to be no positive evidence of a future union. Possibly, our Methodist brethren would not thank us for suggestions, and yet we ask in kindness, if the Methodist people might not select a foundation upon which they all could become one people? We are as confident as we are that the Bible is true, that the time will come when all the children of God will joyfully walk by one faith and live in one fold.
T. T.
THE GOSPEL ADVOCATE
31
RELIGIOUS INTELLIGENCE
Our long tried and faithful brother, Gilbert Randolph, writes from Maryville, Tenn., that in his new field of labor, he has recently baptized five noble soldiers of the cross. Brother Randolph will please consider himself our general agent in East Tennessee, and wherever he may travel. Success to his labors of love.
Brother Winthrop H. Hopson, of Richmond, Va., writes, under date of Dec. 9th, “I baptized four at Claytonmore last Lord’s day, and in the six months I have been here, about seventy have been added to the church, most by baptism.
We rejoice with Brother Hopson, and we think it not too much to say that he is regarded by all candid men who have known him, as one of the ablest preachers of the word in the ranks of the faithful. May God abundantly bless him in his new light of labor. We hope to see Richmond before we go to the spirit land.
Brother Gilbert Randolph writes from Maryville, Tenn., that he is acting as a voluntary missionary in rallying the old troops and enlisting recruits, and says, “Five were recently baptized.”
Bro. G. W. Elly writes from Lexington, Ky., that upwards of fifty have recently been added in that city. We rejoice with the brethren in Lexington. Suppose you send some of your preachers, brethren, to other more needy sections than yours. Where much is given much will be required.
Brother G. A. Keykendall writes from Thompkinsville, Ky., that “It is to be hoped the Gospel Advocate will not be filled with disputings about words to no profit but with love and all the fruits of the Holy Spirit—not a mere ‘Theoretical Good Advocate,’ but a quickening ‘Spiritual life.’
Will our Brother favor our readers with a weekly communication upon “Walking in the Spirit?”
In the congregation at Franklin College, there have been some twenty-five additions since the opening of the session on the 3rd of October, 1855.
Why is it that we see men willing to sacrifice property, the comforts of home, the sweets of the domestic and family relationship, undergo privations and sorrows, suffer hunger, and coldness, and want for long and weary years, and freely give up life itself at the bidding of earthly rulers and for the sake of corrupt and perishing human kingdoms, while so few are willing to undergo the slightest inconvenience or suffer the least self-denial for the heavenly and eternal kingdom?
Why is it that we even see men who profess to be members of the Kingdom of Jesus Christ; willing to suffer the loss of all things, property, children, and their own life’s blood for the earthly kingdom, yet are unwilling to spend a very small portion of time or money for the Kingdom and cause of God.
Why is it?
D. L.
THE GOSPEL ADVOCATE
AN APOLOGY
We have to regret the lateness of the appearance of the first and second numbers of the Advocate. We hope to be able to issue henceforth promptly every Tuesday morning. There are also some awkward omissions in the first number, which mortified us. In the first place there is no indication in the paper as to its character, whether weekly or monthly, and no statement of the terms of publication. These mistakes occurred partly from the hurry to get it out after so long a delay, and partly from a lack of familiarity on the part of the Junior Editor with the minutia of making up a paper. We hope to keep matters better from hereafter. We hope our friends will bear with us in our beginning. We have set out to publish a paper in matter and style worthy of the cause to which it is devoted, and with the help of our brethren and the blessings of our Father, we intend to do it.
D. L.
PROSPECTUS OF VOLUME VIII OF THE GOSPEL ADVOCATE
The undersigned propose resuming the publication of “The Gospel Advocate,” as a weekly journal, January 1st, 1861.
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 practical interest. The Kingdom of God as a real, permanent institution, “The pillar and support of the truth,” upon a proper appreciation of which, the welfare of the world and the happiness of man depend; her origin, organization, history, labor and mission; her relation to worldly powers, civil, military and religious, and her final triumph, will occupy much of our attention. The education of the world for Christianity, and the training of Christians for immortality, will constitute an important part of our labor.
The work will be published in Numbers of 64 pages, the size of the former Gospel Advocate, neatly folded and stitched, at:
- $2.50 for Single Subscribers
- $2.25 for Five Subscribers
- $2.00 for Ten Subscribers, invariably in advance.
We would be glad to have the cooperation of the Brethren generally, also 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 draft.
Direct all communications for the Advocate to:
T. FANNING, D. LIPSCOMB, Editors & Publishers, Gospel Advocate, Nashville, Tenn.