THE GOSPEL ADVOCATE
VOLUME IX
EDITORS: T. FANNlNG, T. LIPSCOMB
NUMBER 38
NASHVILLE, TENNESSEE, SEPTEMBER 19, 1867
The Two Institutions
The recourse of reward at the last day is the deliverance of the soul from hell and its acceptance in heaven. Responding to these two destinies are two ways, and but two, leading through this world; two classes of individuals hurried down to death, constitute the journey through these respective valleys.
There are two classes of institutions adapted to the wants of individuals and to their good. There are two kinds of institutions: one adapted to the wants of others; the other to the wants of self. One class is divine, the other human. One class is for the children of God, the other for the children of the evil One. One requires a negation of self; a willingness on the part of its subjects
THE GOSPEL ADVOCATE
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and wild confusion, in which crime rules, and over which demons rejoice, are the true world of the other.
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both.
D. L.
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that the institution of Messiah’s kingdom is not a kingdom of this world—having no connection with the various kingdoms into which the human family is divided.
It is to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all participation in human governments, has suggested, from some, a desire to make their profession more than it is.
What is needed is a full understanding of the proposed government of the Lord, and how it is to be maintained.
Now, to the Christian Church in general, and to each individual (of it) in particular, is committed these same “mysteries,” of which the apostles were appointed stewards—not however, and obedience to Him; not only in precept, but he has abundantly illustrated this teaching in his own example, and that of the apostles and early Christians;
One class of these institutions is from above—from God, come down out of heaven; the other is from beneath, the offspring of the evil One. The one is imbued with the Spirit of the living God; the other is controlled by the spirit of the evil One. The one leads its subjects up to light, peace, happiness, heaven; the other plunges its subjects down through darkness, wrath, strife, and woe to the dark abode of death—to Hell.
These institutions are, in their origin, nature, government, mission and destiny, diverse, irreconcilable and antagonistic. No man can serve both at once.
When the time comes for the secular dominion over the whole earth to be given into the hands of the “people of the saints of the most high God,” Jesus will be present in person, and will in due time furnish us full instructions as to the duties of the new relation which we will then assume to the world, in which,
Stewardship—No. 2
Bro. J—son: In my former article, I have asserted that it is His will that we live as we have arrived at the understanding of strangers and pilgrims in the earth.
O! Messiah’s kingdom is in, but not of the world—inwardly empowering and making up to this standard.
What within a kingdom, or rather within all the various kingdoms into which the human family is divided, is greatly to be regretted that this isolation of the Messiah’s kingdom, and its subjects, from all
THE GOSPEL ADVOCATE
743
As mysteries now; but as glorious revelations. The mysteries which in ancient times were hid from ages and generations, are now made known—God having revealed them to His holy apostles and prophets, and, through them, to us, by His Spirit. We are therefore stewards, not of the mysteries, but of the “manifold grace of God;” as such, we are responsible for the faithful and prompt dissemination of this “manifold grace,” to the inhabitants of the earth; that they may be induced, as individuals—not as nations, or political organizations of any kind—to accept the truth.
It is of the utmost importance then, that this stewardship, with all its solemn responsibilities, should be fully realized. Every individual is responsible for himself, as he must give account to God, the amount, or proportion, of the Master’s goods entrusted to him, to be devoted to this, that, or the other object; and if he makes any unwise appropriation of any portion thereof; he will be liable, before the judgment seat, to the charge of “wasting his Master’s goods.”
In view of this fearful responsibility, how careful should we be in determining the amounts we may lawfully spend in any given direction; how much for food and raiment; how much for the education and outfit of our children; how much we shall devote to the rites of hospitality; how much to meet the every day appeals of charity; how much can enter upon our eternal glory; how much for the support of those who minister the word, and perform pastoral labor in the home congregation; and how much for general missionary purposes—to carry the blessing in the hands of the living evangelist to those who are yet in nature’s darkness. Finally, it would be well for us prayerfully to consider what disposal…
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tion we shall make of whatever capital we may still be in our hands (if any) when we go from labor to rest: whether the glory of God will be most promoted by leaving it to others in the support of the gospel, or by dividing it? These questions will assuredly meet us at the judgment seat, and should not be ignored here, lest we find them very troublesome there.
In connection with the above, it would be well for us to deliberate and decide—certainly the following questions:
- Can I better promote the glory of God and the salvation of my fellowmen, by joining the Free Masons, Odd-Fellows, Sons of Temperance, Good Templars, or any other benevolent or moral association, outside of the church, than by appropriating the same amount of time and money to the cause of Christ?
- Can I glorify God and advance His cause more efficiently by organizing myself into a missionary society, than by devoting the same amount of time and money, either through my own congregation, or by giving it directly to the evangelist of my own choosing?
- Can I do more for the cause of Christ by running my farm, factory, working at my trade, or merchandising, than I could by abandoning these, and giving myself up to the work of the ministry?
These questions, with others that might be named, should be prayerfully considered, and conscientiously decided upon, by every disciple of Christ; and when so decided upon, no man, or set of men, either as individuals, churches, or associations, have any authority to call such an individual to account for such a decision. It is our privilege and duty, if we see a brother about to settle down upon what we are convinced would be a wrong decision in his case, to reason, and even expostulate with him, if we have reason to fear that his decision may jeopardize his acceptance with the Lord; but beyond that we have no right to pursue him. “To his own Master he stands or falls.” “Everyone must give account of himself (in these matters) to God.” Therefore, any church censure, or other form of denunciation, that men may attempt to fasten upon such a person, would be to ignore our direct stewardship to the Lord, usurp His authority, and thus be manifestly anti-Christian.
Let us then, my brethren, collect together, as brethren should, in the spirit of meekness, forbearance and love.
In conclusion, I will remark, that when any other benevolent or moral association, outside of the church, than of the liberty wherewith Christ has made us free, and recognizing their individual responsibility as stewards of the manifold grace of God, have decided to glorify God and advance His cause more efficiently by organizing themselves into a missionary society, it should never assume to represent, or speak for, the “brotherhood,” on any subject, either religious or political. If it were a fact that the whole brotherhood were a unit on the society question, and working in harmony, it would still be manifestly wrong for a missionary meeting to assume to speak for the “brotherhood” on any religious, moral, or political question. The motions that have been made—and in a few instances, unfortunately carried—in that direction, have done more to alarm and drive off good brethren from the missionary organization, than all that has been said on the scriptural argument.
THE GOSPEL ADVOCATE
Plan for Missionary Work
Gumel, July 30, 1867.
Bro. Kendrick: I have just returned from a preaching tour; held a meeting at Evergreen, and one at Bro. A. L. Lacey’s. I received six views on immersion. I also had three immersions.
My views on missionary work are as follows:
- My notion of co-operation is this: The Missionary Society has been established by our congregations to aid in the work of evangelization.
- The purpose of the organization is to employ missionaries who will go out and preach the gospel to the world.
- The contributions should not be limited to money; the contributions should also include the time and talents of the members.
I do not understand that our Lord’s work is to be limited to money; the contributions should be in proportion to the blessings received from God.
Suggestions for Contributions
- On the first day of the week, let every one lay up in store as God has prospered him or her.
- We should be long in Babylon. Then let us do as did the Jews; after coming out of Babylon, they entered into an oath to walk in God’s law.
Responsibilities of Congregations
- Each congregation should appoint messengers to meet with other congregations.
- The messengers should be appointed by each congregation to discuss the work and the needs of the church.
Conclusion
The brethren do not appear to be willing for the cause of Christ for the coming year, without specifying any amount.
Bless you,
J. K. Smith.
THE GOSPEL ADVOCATE
In meeting at some other place. I have been urging the brethren to meet, and let us try to do something. All m,e will-
over. Bro. Moore’s Edition of Segar’s biography of Mr. Campbell. We insist that next time Bro. Moore shall not undertake to bring to light such slanders against Bro. Campbell and the church of God. We have never been able to see what good could come of such a publication even if Bro. M.’s disavowal of libel accompanied it.
The Georgia Index thus notices this remarkable admission:
“WHERE ONE WOULD NOT LOOK FOR IT.”
“The day breaks at Bathany. The shadows flee away from the regions of the ‘Reformation’ that style itself ‘current.’ To prejudiced ears this statement may sound incredible—the night has been so long and unbroken, the atmosphere so impervious to every ray of light. But we have proof for it, or we would not make it. The proof is furnished by an essay on Alexander Campbell. His life and public career, from the pen of Rev. W. T. Moore, pastor of the Christian Church, Cincinnati, Ohio, presented as ‘Familiar Lectures on the Pentateuch’ by that recognized head of a new sect. Our readers, we make no question, will agree with us in accounting it decisive.”
Remarks
We are glad to receive and publish this letter. It is from a good and true man. And we are glad to assure Brother H. that he has judged correctly as to our readiness to cooperate with the brethren. Still, it may be stated at once, that all the objections, as respects humanisms, and what (of theory) that is urged against our missionary plan, rests with equal force against this and that it will be found even more difficult to carry out, simply because it is arranged in this business-like style. But, as we have said before, we are for work, work—for almost anything rather than idleness.
This personal matter is out of place—as we now think.
But we can never give up this cause. We may regret errors and failures, but we must persevere. Let us meet together, and in the Spirit of the Master and Lord of all, and with brotherly love and burning zeal for the glory of God, and the salvation of a dying world, let us see if we cannot do something in honor of ourselves and the cause.
As followers of Thomas Campbell, the father of Alexander. There, then, stands…
THE GOSPEL ADVOCATE
History and Teaching of Jesus and the Apostles
CHAPTER I – INTRODUCTION
Opening the Sacred Volume at the place where the Jewish history ends, and the Christian record begins, we commence the study of the history and teaching of Jesus and the Apostles. For the “five books of Moses,” in the Old Covenant, we have, in the New, the five historical compositions of Matthew, Mark, Luke, and John, commonly called the four Gospels and the Acts of Apostles.
If we contemplate these narratives as one volume, we shall observe that they contain the materials of a history—a continuous narrative of events—events, the most important ever recorded by the human hand, beautifully blended with these narrations. We also find discourses on subjects that are vitally important and absorbingly interesting that can claim the attention of the living world.
We submit to every candid mind, whether such teachings from such a quarter do not evince an extraordinary illumination.
Believing it might be edifying to some others, as well as beneficial to myself, I write out for publication a series of chapters on the lives, travels, acts, and teaching of Jesus and His Apostles, as I have asked for space in the columns of the Advocate, and hope to benefit those who, like myself, feel the need of a more thorough acquaintance with Sacred History than they now possess.
FEARLESS PREACHING
Give me one hundred preachers who fear nothing but sin, and desire nothing but God, and I care not a straw whether they be clergymen or laymen; such alone will shake the gates of hell, and set up the kingdom of heaven upon earth. — John Wesley.
Conclusion
Empty then not the oppressor, and choose not of his ways.
There are those who have regarded the study of the Bible as dry and uninteresting. That there are such, even among professing Christians, we judge from the too common neglect of that excellent book, which is often allowed to lie on the table unopened for weeks together.
But while I would not wish to excuse the habitual neglect of the Bible, I will say that there is one thing about the Sacred writings, when published without…
THE GOSPEL ADVOCATE
Notes or comments, which renders them less entertaining to common readers of the present day, and less influential on readers of this present day? To answer the minds of ordinary scholars, than this, is the task before me.
Introduction
It is this: Many of the places, customs, and institutions, merely alluded to in the Evangelical and Apostolical writings, because they were familiar to the primitive Disciples, are unknown to many readers now. For example: The Jewish Passover, an institution designed to commemorate an important event connected with the deliverance of the Israelites from servitude in Egypt, is only incidentally mentioned by the Apostles and Evangelists, because the Hebrew Christians were as familiar with it as we are with the institution of the Lord’s Supper.
Commentary Necessity
By reading the second book of the Old Covenant, any one may become acquainted with this commemorative institution. But many persons who may feel themselves necessitated to confine their Sunday reading to the New Covenant, will fail to learn the nature and design of the Jewish Passover. This unsatisfactoriness in the historical portions of these books, translators and commentators have tried to remedy, by writing large commentaries, long and tedious prefaces, or separate volumes on theology, so large and costly as to be useful only to a few. My present desire is, to reach up, get hold of some of the fruits of these men’s labors, and hand them to the people.
Important Queries
Here, an important query arises: If Matthew adapted his narrative to the Jewish Disciples, why does he not call Christ’s lineage the roll of Christ’s lineage, because they were acquainted with it?
Thus, we have two extremes; the commentaries and the charge of translation. I do not say that no effort has been made to avoid these extremes, but I wish that legislators would take this matter into consideration.
Conclusion
In conclusion, I express my firm conviction, that no edition of the New Covenant should be published, without its being accompanied by brief notes, comments, and explanations, to enable the common reader to understand what he reads, as he goes along.
WILLIAM PHELPS KENTON
St. Johns, O., Aug. 28, 1867.
THE GOSPEL ADVOCATE
Correspondence
CRAN ORCILLO, KY., Aug. 23, ’67.
To B. Liscomb—My Dear Brother:
You say, “We regard the foregoing (my communication No. 34) as radically wrong in every position taken.” Although you say I have no right to differ from you, yet I must beg leave to differ, because I believe every position taken has its own justification.
You think it just as absurd to talk of the body of Christ existing without a living, animating Spirit dwelling in it, as it would be to talk of our fleshly bodies being and growing after our spirit has taken its flight. For this you will, I am sure, make no excuse, and institutions laid down by the Holy Spirit abide as they are.
The Holy Spirit abides only in the laws and institutions influenced by the Spirit. You only think it absurd to talk of the body of Christ existing without a living Spirit, revealed within, while it is not only absurd, but impossible.
You say, “The Lord your God shall call.” Can all this be true? It cannot. Peter made no “other promise.” He promised those who said, “Men and brethren, what shall we do?” that Joel, as God’s promise, would be fulfilled.
The same idea was received by the one communicating from one mind to another.
You assert that the Holy Spirit abides only in these. If you have said this, I must say it is just my position, which you regard as wrong.
When you tell me not to rest in anything supernatural, I mean to say that the supernatural revelations of the Spirit are general.
Now, if Peter in the last days, as you have said, is ever to be received, then the Holy Spirit is poured out on the one hundred and twenty, the Samaritans, the Gentiles at the house of Cornelius, and the twelve men at Ephesus, that it pleased; whether Jew, Greek, slave, or free men; “they were made to drink of one Spirit.”
Some were given the word and then fulfilled, and that the prophecy of Joel was thus fulfilled. Some were given the word of wisdom; some the word of knowledge; to another faith; to another gifts of healing; to another the working of miracles; to another prophecy; to another discerning of spirits; tongues, the interpretation of tongues, etc.
If the gift that is promised to you and to your children, and to all that are afar off, is not general, why did Paul say, “You shall call your God”? Can all prophesy, one by one, that…
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Page 750
may learn, and all may be considered as if the supernatural gifts are not promised, why did John say to the “little child”? Our words or response to the foregoing must be, because we have been instructed by him, “I will not enter into a discussion of the subject involved—believing that much of the diversity of opinion among teachers has arisen from the unwillingness to accept the simple, plain statements of the Scriptures.”
It is not given some to understand; the Spirit is not given to all, but to those who are willing to receive, and to live in harmony with the Spirit.
The Savior’s Teachings
What does the Savior said to His Apostles? “And these signs shall follow them that believe.” I think we may understand that they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.
The Spirit was given for the time when the church was in its infancy, and we have no reason to think that it is not still with us.
The Spirit’s Influence
The Spirit dwells within the body of Christ and that “it abides” not supernatural but natural. Why did he not give us some counter-argument when we could no more see the discrepancy between these statements than we could see concerning the church of Christ?
Why? Because the statements that “the Spirit shall not tell us” that the body exists without the laws and institutions that govern it.
Conclusion
If our brother will examine the decrees, he shall think with his article again, he will find that we have not been ignorant concerning the Spirit’s statements; that the Spirit dwells within the heart and mind of the believer.
D. L. A. C. Y. E. G. B. U. R. T.
The Printer makes me say a few words; thus, if God is in your life that believed in Christ, you should be, “Thus, if God promised,” etc.
End of Document
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enjoyed the blessing of God’s Spirit while rejecting and refusing His laws just as Adam and Eve were born, if not keeping away from His appointments.
It would be just as reasonable to say that God had given no son or daughter of Adam life since the days of Adam, because he has created none full grown, since the apostolic age teaches equally that with full developed functions faith cannot exist. Note the sentence: “These signs shall follow them that believe.” If it proves anything, it simply proves that faith ceased when the creative age of the church ceased. The signs were a condition of faith in the sentence quoted not of the presence of the Spirit. All the Scriptures referred to, establish that all the persons miraculously endowed were in all such of these churches, nothing more. That all were not miraculously endowed is plain—from their ignorance, attendance upon His institutions, in which His Spirit dwells, that we are filled with His Spirit, and our spiritual life is promoted to a full vigorous growth.
If Joel’s prophecy referred to all individuals, it was not to the distinct classes of the human family, it is that not all the Pentecostal converts were endowed, yet that promise was to all you and your children, and to all that are afar off, as many as the Lord your God shall call. Now if some of those thus called did not receive the miraculous gift of the Spirit, we are forced to the conclusion that the miraculous gift was not what was promised.
Associations with the World
Rev. Livingston, of Bastrop county, Texas, wishes something published with regard to “keeping the feast, not with the old leaven, but with the unleavened bread of sincerity and truth,” in Paul’s letter to the Corinthians, in S. to those called. We might go further; the purpose of Paul was to urge upon the saints to purge the church of D. L. Christian professors, and to be a pure people. While in the world, we are to mingle with the world, not as men of the world, but as the sons of God. “The confirmation of the work of His servant. It was simply the creative act of God—that created man and women full grown, fully endowed with full developed functions for learning and the heavenly Father, to show to the men of…
THE GOSPEL ADVOCATE
the world that they are seeking a better country. While we live in the world, we are to associate with others, to lend them our assistance. If he will read my piece again, he will surely see his error. I never impeached his motives, nor do I think it is the highest duty to bring out the kingdom of God.
This, of all things, is the most important question for the consideration of the Christian. In discussing this, I am not sure that I am understood. Certainly, there are many who seem to be in the dark concerning the matter.
- Bro. Fanning is mistaken when he says that there is no connection on the part of Christians or the church. Possibly, he has deemed it more religious than I do.
I am utterly unable to see how Bro. Fanning can treat Christians in respect to the utmost humanity of Christ. Those who, he thinks, have forfeited their Christian standing by active participation in politics or worldly powers, will show the cause of Christ.
Letter to Bro. Tanning and Lipscomb
Dear Brothers—You are aware that it is very easy for brethren to disagree when they may not be in the same frame of mind.
I really think that much evil has resulted from the way we have been taught to think. I would like to urge you to consider this point seriously.
- Brother Lipscomb is very much in error in saying I intended to say anything that would not be true.
- Still, as I really think his error, whatever it may be, is not in his heart. I can go along, feel assured, and be myself in the flesh, and bear all for Christ’s sake.
- I am utterly unable to see how he can treat Christians in respect to the utmost humanity of Christ.
I would gladly think otherwise. But I am not ready to say hard things or indulge hard feelings.
Just now it is not my purpose to say to you—take it all to myself. I would like to urge you to be more careful in your discussions.
Conclusion
I would delight to sit down with you, draw very near to a precious throne of grace! And let not Brother Lipscomb think I mean to insinuate that I would not say the same to him.
THE GOSPEL ADVOCATE
Queries by Zenas – No. 1
The writer, in answering “Queries on War” in Advocate, No. 15, did not exhibit that courtesy that was due Zenas; who was more capable of answering those questions than the present writer. Zenas is one of those liable, but more Christians, who in honor prefers others.
In the same spirit, he has presented eight more propositions; three of which we will consider in this article, namely:
- Is it right to resist evil by physical force?
i.e., is it right to resist by force the violent man who would harm your wife or children to prevent his doing so? - Is capital punishment scriptural?
or any other one: a murderer—we decline! The whole of which resolves into what we believe the scriptural use of the term, he made the application. If I was wrong in the definition, I would be glad to have it shown. If I am right, then I cannot modify it without doing violence to the scripture, which I dare not do. So, Bro. K., you must either know my definition incorrect, or blame someone else for the application. Again, I ask no favor shown ourselves on the ground that our conclusions are hasty. They are not—hasty, deliberate and settled. - Is a Christian, under any circumstances, justifiable in wounding his fellow creature, or slaying him?
Can Christians scripturally inflict capital punishment?
In the above we see that the saving of life and property is the only end to be gained by the killing or wounding of a human being by the hand of violence. How are we to answer these questions? How would the apostles have answered such questions? Would they have entered into laborious argument to have cleared the gospel of God from the imputation of justifying murder?
Truly your brother,
D. L.
Adamn, with all of his surroundings, pure and holy, sinned, violated God’s law the first time he was tempted. What worse natures does man do now with sinful surroundings? How can we justly say man’s nature is worse now than it was in Adam?
THE GOSPEL ADVOCATE
the life of a single one them. A thousand to one in favor of justification.
If the saving of life and property be the grand ultimatum, why were the early Christians such as not to renounce Christ instead of renouncing their property and lives?
But we may be reminded that they were commanded to renounce all for the sake of Christ. We reply: No more would be more consistent with their profession, than we are. And the man who suffers spoliation and death before he will violate the will of his Savior, by taking the life of his fellowman, dies for Christ’s sake, and is as much a martyr to the cause of his dying Savior as Paul or Peter were. He has given his life for Christ to preserve that which his Savior called to establish, and has sealed his faith with his blood, and, having lost his life for his Lord’s sake, Jesus blessed him, and says: “His life is saved.”
It is a matter of grief and astonishment, that a single individual exists in the body of Christ who requires proof. They claim that “if Christ’s kingdom were of this world his subjects would fight.” That “there is no concord between Christ and Delilah.” But now it appears that even those propositions which are clothed even in the language of inspiration are required to be supported by argument, tested by every rule of logic, against the mere lip service of the adverse party.
Do such intend to deny the very motive of God in saving this sinful and lost world?
Do they intend to annul the teachings of our Lord: “To bless those who persecute and treat us wickedly;” and to submit to violence and death in that spirit of love, which God manifested toward a lost world? And without which, though a man “may have faith to the removal of mountains, and give his goods to the poor, and his body to be burned,” still he is “but as sounding brass or a tinkling cymbal.”
Satan only could desire to rob the Christian system of this obligation of universal love, in order to reduce the teachings of Jesus Christ to the level of heathenism.
The advocates for shedding human blood, under certain circumstances, which they may imagine to be justifiable, seem to forget that the gospel’s message is more than a revival of certain tenets taught in Persia, India, and Greece centuries before the birth of Christ. Those infidels, however, not only admit that in ages past, the man Jesus Christ lived, but that he was one of the best and most learned men the world ever produced; and are just as ready to defend Christ from the imputation of having taught non-resistance as the most zealous political Christian could desire to do.
They claim that Christ compiled his system from the teachings of Zoroaster, Confucius, and Socrates. We remind them, that Christ developed principles which were never so much as conceived of by the heathen or Judaism. Some of which were: “To love one’s enemies” – “to return good for evil,” etc. They reply, that those precepts were more fully inculcated by Socrates alone. We remind them that Socrates had reference only to loving those of the same nation, but that he fought side by side with his disciples against the enemies of their nation. But those sages tell us that there was nothing inconsistent in that.
A man might love another and yet take his life in self-defense or defense of his country. Alas, that one of the noblest traits implanted in the mind of man by the God of nature, is a patriotic devotion which would cause him to sacrifice the lives of his fellow creatures, or even his own life, if necessary.
THE GOSPEL ADVOCATE
Content
may for the welfare of his country. We would rather take the life of any human being than Jesus Christ, and, plainly, that if His subjects were of this world they would fight; but they cannot or do not dispute this. The world, therefore, will not fight.
The law of the gospel is love, mercy, and good will to all mankind; that is, the other law of Christ to return good for evil, to pray for enemies, and to do good to all men.
Now, it is plainly to be seen that, according to the interpretation the early church gave to the teachings of Christ, physical punishment, as understood, is a violation of the law of Christ in reference to murder, and no one denies it.
When we further call their attention to the interpretation the early church gave to the teachings of Christ, we find that they were exemplified in delivering the body of Christ, which is a member of the body of Christ, to be put to death in any physical punishment, or to be put to death in any way.
No one denies that when they murder the body of Christ they are violating the law of Christ.
It is only when they murder the body of Christ, and take part of the law of Christ, that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of Christ is love, and it is only when they violate the law of Christ that they can justify themselves in doing so.
The law of
THE GOSPEL ADVOCATE
To the Christian, the law of God is perfect, and those human laws which do not conflict with it the Christian is commanded to obey. But when civil government requires him to perform any act contrary to the laws of Christ, such, for instance, as to inflict capital punishment, and he obeys, even as sheriff or other officer of the government, he is a murderer in the sight of heaven. He has taken human life contrary to the law of Christ, of which he is a citizen; and in that kingdom he stands convicted of murder. So he who slays in war or in self-defense. The definition of murder, the world over, is to take human life in violation of law. And the individual who would plead justification, presuming to sit in the temple of God; making himself equal with God, and to change times and laws in that kingdom: and all the plagues denounced against the wicked shall be added to him.
Church News
TALLAHASSEE, ALA., Sept. 5, 1867.
Bro. Linscomb: Knowing that you are always pleased to hear of the advancement of the Redeemer’s cause, I am happy to inform you that our good and faithful brother, Kirkpatrick, has just closed an interesting meeting in this neighborhood. He was with us twelve days and preached twenty-four sermons. He succeeded in converting twenty-three souls to the cause of Christ. Only one I am reading, and the rest are thought worthy to serve as a medium of communication.
Since the third Lord’s day in May, I have had sixty-one additions, mostly by confession. I held a very successful meeting in Monticello of some days, including the last of May and the first of June—had twenty-foot additions. Brethren Simpson and Shearer helped with the work, provided we can obtain some assistance from you. We deem it highly essential to the prosperity of our country as well as the church to have regular preaching.
I am going to confer with them, and if they will (with some assistance from you) co-operate with us, I think we can sustain an evangelist for the ensuing year. I hope you will consider our condition and lend us a helping hand if it is in your power.
Your Brother in Christ,
J. L. BURNES,
Cor. Sec’y, Madison Church.
GLASGOW, Aug. 28, 1867.
Dear Brother Linscomb: I thought I would occasionally report through the Advocate, but seeing sometime ago, an account of the demoralizing influence of the missionaries of Kentucky, and having myself sometimes crossed the line, I felt like it might not be agreeable. Your paper, however, being the only one I am reading, and the closest home, if such little items as I may have are thought worthy, may serve to proclaim the glad tidings. We have now at this place a church of sixty-four members, but the great misfortune (or fortune, I don’t know which) is, we are too poor to sustain an evangelist by ourselves. There is a fine field through this section of country for a good worker to operate.
We have chosen Brother Kirkpatrick as our evangelist, and he is a workman that needeth not to be ashamed. May he live long to proclaim the glad tidings.
THE GOSPEL ADVOCATE
757
prayers and exhortations. Brother Shearer did the baptizing. Held a meeting at Mill Springs, in Wayne county, commencing about the first of August; spoke twenty-one times, had thirty-one additions. A fine proportion of these were heads of families, among them, some of the most influential men of the county. Captain Russell West, and Mr. Lauder, the wealthy proprietor of the Mill Springs property, are extremely influential people, and have it in their power to do a great deal of good, if they can only realize that they, with all they have, belong to the Lord. The former has, in all likelihood, left his estate ere this, and crossed the narrow stream that divides ours from the celestial land. I took his confession on the bank of the stream, whither he had been carried a short distance from his buggy, in a chair. We then made a short prayer, for we felt like praying for one who had so long withstood the authority of the Savior, and was only brought to submission by the presence of grim death. Two of his friends then twenty, thirty, eighty brethren in a community never meet for any purpose without a preacher, we say to them—we say to all, they are demoralized, and will go to ruin without a speedy and thorough reformation. This state of things exists to a most lamentable degree in sections of Kentucky, which we were in. It is no offence to these brethren to tell them so. They know too, that the truth is the truth, and will respect us for telling them so. They know too, that the society hundreds of miles off, instead of being a help, is a hindrance.
May God bless you. Good-bye.
W. T. CRESHAW
We do not see any further misunderstandings. Now there has not been an insinuation in the Advocate of the missionaries from Kentucky being demoralizing in their influence. We had been carried a short distance from his buggy, in a chair. We then made a short prayer, for we felt like praying for one who had so long withstood the authority of the Savior, and was only brought to submission by the presence of grim death.
Two of his friends then twenty, thirty, eighty brethren in a community never meet for any purpose without a preacher, we say to them—we say to all, they are demoralized, and will go to ruin without a speedy and thorough reformation. This state of things exists to a most lamentable degree in sections of Kentucky, which we were in. It is no offence to these brethren to tell them so. They know too, that the truth is the truth, and will respect us for telling them so. They know too, that the society hundreds of miles off, instead of being a help, is a hindrance.
Brother Daniel Shearer helped me with prayers and exhortations, as also by doing most of the baptizing. From Mill Springs, I came to Deaver Creek meeting-house, where I spent several days—four additions was the immediate result. We only need preachers who are content to be useful rather than eloquent, in order to carry forward the work.
I found the Baptists in Wayne, generally well disposed, so far as I became acquainted with them. They claimed me, and said we were coming to them; but it is common, I am told, for persons to think, when they begin to approach the shore, that the land is moving towards them. I hope some of their Captains will make a proper reckoning before they go touch nearer the shore, lest they fall upon the rocks and lose their cargo.
THE GOSPEL ADVOCATE
758
or depending upon their own exertions; their life has been dried up, while they should have been developing a vigorous and active growth by doing their own worship, and contributing freely of their own means to spend the Gospel. We have published every word written us in defence of Societies, while we have a dozen well-written articles on hand in opposition to them. We have published the reports of Society men as freely as others, invited and encouraged them to write for us.
Honest, liberal-minded men, that wish the objections to their teaching and practice freely and fully stated. In a word we have tried to treat them in the most candid manner—we wish a young brother to treat us. Why any should conclude their communications would not be agreeable we cannot see. We are sure the fault is not in us or our course. We have given no ground for it.
D. L.
CARNESVILLE, GA., Sept. 4, 1867.
Dear Bro. Lipscomb:
I present the opportunity of giving a report of my labors for the last two months, with the exception of four or five—from one to three sermons a day, with fifty-one additions to the good cause. I feel confident many good and lasting truths will tell in the minds of many others I held. Those who feel it a privilege to aid the worthy and true brethren may remit either to us or them directly.
Brethren, here is true Christian labor, in which there will be no withholding of your offerings before it reaches the preacher. Who will at once remit for these brethren?
D. L.
LONG MULBERRY, ALA., Aug. 31, ’67.
Brothers Fanning and Lipscomb:
Amid the sorrows and afflictions, through which I am called to pass, I continue to preach most of my time, and can
Yours in the hope of eternal life beyond the grave.
ANDREW O. BORDEN.
THE GOSPEL ADVOCATE
Correspondence
Troy, Ala., Aug. 26, 1867.
Dear Brother:
The Lord has greatly blessed my labor. On the third Lord’s day in this month, I preached in a school house, half a mile from my home. I continued the meeting until Tuesday night, when we were interrupted by rain, and closed the meeting for that night. The result of our efforts was, that we had two additions to the church, one from the Methodists and one from the Baptists.
On last Saturday, I went to Benton, for the purpose of aiding the brethren, in settling a difficulty in the congregation. I met our beloved brother, Tennessee, who held a rather special meeting on the Lord’s day. I continued the meeting a few days, and the result was that we had two additions to the church, one from the Methodists and one from the Baptists.
I do not know how many were present, but I think it was a good meeting. I am now concluding a meeting at a place in the State of Illinois, where I have been laboring for some time.
I met our beloved brother, who is a member of the church, and he expressed a desire to have a meeting in the future. I hope to be able to do so.
Yours in hope of heaven,
R. W. TURLER
Our Consultation Meeting in Nashville, October 8, 1867.
Our beloved brethren, North and South, East and West, are most cordially invited to our Consultation Meeting. Since last time I have seen many of you, I am glad to report that we have had eight additions since the meeting of July.
There was no unusual excitement at the meeting, but the brethren were all in good spirits, and the meeting was conducted in a very orderly manner.
I am glad to see that there is but one church, one faith, one baptism, and that all who are opposed to the truth are in error.
I hope that we may be able to meet again soon, and that we may be able to work together in the cause of Christ.
Yours devotedly in the service of our Savior,
J. H. DUNN
T. E.
THE GOSPEL ADVOCATE
Total Depravity
Adam was the ruler of the world by appointment of God; he sinned and transferred the allegiance of the world from God to the wicked One. This world became the kingdom of the wicked One instead of the kingdom of God. The spirit of evil controls in it rather than the Spirit of good.
Since the wicked one is the ruler of the world, it is important to recognize the role of the Spirit. Jesus Christ came to destroy the works of the wicked One, to cast out his spirit, and to re-establish a kingdom in which no evil shall rule, but His Spirit shall prevail.
Consultation Meeting for 1887
By invitation of the Church of Christ in Nashville, the brethren and friends in all sections of the country are cordially invited to meet in consultation on Tuesday, December 8, 1887, at 10 A.M. Arrangements will be made to propose subjects that may be considered most appropriate.
P. S. I. DALL,
DAVID HISCONE,
FANNING.
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