DL-4-Chapter IV.

Chapter IV.

Early Church Writings and History.

We now introduce some early writers in the church to show that the idea of separation from affiliation with civil government was inherited from the apostles.

Justin Martyr, A. D. 150, in his apology to the emperor in behalf of Christians, presented all the reasons he could to propitiate the favor of the emperor toward the Christians. He assured them, (apology 2nd),

"Taxes and customs we pay the most scrupulously of all men, to those who are appointed by you, as we are taught of him, " (Jesus.) This was given as the extent of their connection with the government.

Tertullian lived about A. D. 200, born within fifty years of the death of John. He says,

"The image of Caesar, which is on the coin, is to be given to Caesar, and the image of God, which is in man, is to be given to God. Therefore, the money thou must indeed give to Caesar, but thyself to God, for what will remain to God, if all be given to Caesar?"

Showing the order as received from Christ was to pay taxes, but to give not personal services to the civil government. Tertullian said,

"If He (Christ) would not even once exercise the right of dominion over his own, for whom he did the most menial services, if he, fully conscious as he was of his regal power, yet shrank from being made a king, he gave a perfect example to all his disciples to avoid all which is high and glorious in earthly rank and power."

Tertullian says also,

"The Caesars themselves would have believed in Jesus Christ if they had not been necessary for the world, or if Christians could have been Caesars." This clearly means that Caesars in the sense of civil officers could not be Christians without surrendering their positions.

Origen, in reply to Celsus, an able writer against Christianity, charging that Christians enjoyed the benefits, without contributing service to the government, said,

"The Christians render greater assistance to their country than other men, inasmuch as they instruct the citizens, and teach them to become pious toward God, on whom the welfare of cities depends and who receives those whose conduct, in a poor and miserable city, has been good, into a Divine and heavenly city."

Celsus argued it was their duty to perform the duties of magistrates in their native cities. Origen replied,

"But we know that in every city, we have another country, whose foundations are the word of God, and we require it from those who are competent by their talent and pious lives, to take upon themselves the offices requisite for the maintenance of order in the churches."

Then the talent of the church was devoted to the service and up-building of the church. Now the talent and character nursed and developed by the church, are, as a rule, devoted to building up and operating the human governments, while the church languishes and suffers, for lack of the services of its children, to manage its internal affairs or carry its truths to the world.

We will let these quotations from these three prominent writers of the two first centuries suffice. We now give statements from some prominent historians of the early church.

Neander says of the early Christians:

"It was far from their imaginations to conceive it possible that Christianity should appropriate to itself the relations and offices of the state. The Christians stood aloof from the state, as a priestly and spiritual race, and Christianity seemed able to influence civil life only in that manner, which it must be confessed is the purest, by practically endeavoring to instill more and more of the holy feeling into the citizens of the state."

Gibbon gave as the secondary causes of the wonderful progress of the Christian religion.

1. "The inflexible, and if we use the expression, intolerant zeal of the Christians, derived it is true, from the Jewish religion, but purified from the narrow and unsocial spirit, which instead of inviting, deterred the Gentiles from embracing the law of Moses.

2. The doctrine of a future life, improved by every additional circumstance which could give weight and efficacy to that important truth.

3. The miraculous powers ascribed to the primitive church.

4. The pure and austere morals of the Christians.

5. The union and discipline of the Christian republic, which formed an independent and increasing state in the heart of the Roman Empire. " Vol. 1 p. 505.

"The Christians felt and confessed that such institutions (human governments) might be necessary for the present system of the world, and they submitted to the authority of their pagan governors."

"This indolent or even criminal disregard of the public welfare, exposed them to the contempt and reproach of the pagans, who very frequently asked what must be the fate of the Empire, attacked on all sides by barbarians, if all mankind should adopt the pusillanimous sentiments of the new sect. " Vol. 1 p. 552. But as the Christians increased in numbers they began to grow worldly.

"The church still continued to increase its outward splendor as it lost its internal purity and in the reign of Diocletian, the palace, the courts of justice, and even the army concealed a multitude of Christians who endeavored to reconcile the interests of the present with those of a future life. " Vol. 1 p. 586.

"If we seriously consider the purity of the Christian religion, the sanctity of the moral precepts, and the innocent as well as austere lives of the greater number of those during the first ages who embraced the faith of the gospel, we should naturally suppose that so benevolent a doctrine would have been received with due reverence, even by the unbelieving world. That the magistrates instead of persecuting would have protected an order of men, who yielded the most passive obedience to the laws, though they declined the active cares of war and government."

A. D. 284-300. "A sentence of death was executed on Maximilianus an African youth, who was produced by his father as a sufficient and legal recruit, but who obstinately persisted in declaring, that his conscience would not permit him to embrace the profession of a soldier."

"On the day of a public festival Marcellus a centurion threw away his belt, his arms, and the insignia of his office, and exclaimed with a loud voice, that he would obey none but Jesus Christ the eternal king, that he renounced forever the use of carnal weapons, and the service of an idolatrous master. He was condemned and beheaded for desertion. " Vol. 2 p. 60.

"The Christians it was charged by Galerius renouncing the gods and institutions of Rome, had constituted a distinct republic. " Vol. 2, p. 62.

"The humble Christians were sent into this world, as sheep among wolves, and since they were not permitted to use force even in defense of their own religion, they should be still more criminal if they were tempted to shed the blood of their fellow-men in disputing the vain privileges or sordid possessions of this transitory life. " Vol. 2, p. 255.

"The Christian subjects of Armenia and Iberia formed a sacred and perpetual alliance with their Roman brethren. The Christians of Persia in time of war were suspected of preferring their religion to their country. " Vol. 2, p. 275.

"The Christians after the conversion of Constantine, still resorted to the tribunals of the church to decide their claims and pecuniary disputes. " Vol. 2, p. 280.

Gibbon supposes there may have been Christians in the army of Marcus Antoninus, the thundering legion, but owns there is doubt about it. Lardner also thinks it doubtful. Gibbon, Vol. 2, p. 46.

It is reported that Christians were in this army about to die of thirst and prayed to God, and a rain and thunder storm were sent in answer to prayer. The term Christian came quite early, to be loosely applied as it is now. Many who claimed to believe Christ divine, although they did not obey him, were called Christians. They belonged to families and communities that recognized Jesus as Lord. It was doubtless this class that was in the army. A. D. 361 - The apostle Julian the emperor "refused to give the government of provinces to Christians because as he said, their law forbids the use of the sword for the punishment of such as deserve death. Julian not only deprived the Christians of magistracy and of all honors and dignities but of equal rights of citizens. " (Lardner Vol. 7, p. 597.)

Julian was raised a Christian, a man of learning and discrimination, knew perfectly the faith of the Christians, and what that faith had been from the beginning. He apostatized to pagan religion, and as the Christians had become popular and under Constantine had been encouraged to depart from the well-known practice of the early church and to hold office, as he dismissed them from office or refused their applications he taunted them it was contrary to their law.

Gibbon, vol. 1 p. 550, says: "Their (the Christians’) simplicity was offended by the use of oaths, by the pomp of magistracy, by the active contention of public life, nor could their humane ignorance be convinced that it was lawful on any occasion to shed the blood of our fellow creatures, either by the sword of justice or by that of war, even though their criminal attempts should threaten the peace and safety of the community."

Again, vol. 1, p. 557: "But while they inculcated the maxims of passive obedience, they refused to take any active part in the civil administration or military defense of the empire. " "It was impossible that the Christians without renouncing a more sacred duty could assume the characters of soldiers or magistrates or princes.

We could greater multiply similar testimony to these. Accounts are given of the gradual participation of the Christians in civil government. But the so-called conversion of Constantine greatly accelerated and spread the custom. Prince Julian was raised in the Christian faith. He apostatized to paganism and became Emperor. Gibbon says:

"The hopes of the future candidates (Christians) were extinguished by the declared partiality of a prince, (Julian), who maliciously reminded them that it was unlawful for a Christian to use the sword either of justice or war."

Gibbon, vol. 2, p. 255, says of the Christians,

"Faithful to the doctrine of the apostles, who in the reign of Nero, had preached the duty of unconditional submission, the Christians of the three first centuries preserved their consciences pure and innocent of the guilt of secret conspiracy or open rebellion. While they experienced the rigor of persecution, they were never provoked to meet their tyrants in the field, or indignantly to withdraw themselves into some remote and sequestered corner of the globe."

Again, p. 256: "But the Christians, when they deprecated the wrath of Diocletian, or solicited the favor of Constantine, could allege with truth and confidence, that they held the doctrine of passive obedience, and that for three centuries their conduct had always been conformable to their principles."

Mosheim, Murdock’s Translation, vol. 3, p. 200, article, Anabaptist, says,

"Prior to the age of Luther, there lay concealed in almost every country of Europe, but especially in Bohemia, Moravia, Switzerland and Germany, very many persons, in whose minds was deeply rooted that principle which the Waldenses, the Wickliffites and the Hussites maintained, some more covertly, others more openly, namely, that the kingdom set up on earth or the visible church, is an assembly of holy persons, and ought therefore to be entirely free, not only from ungodly persons and sinner, but from all institutions of human device against Sin."

Again, same page: "This principle lay at the foundation of whatever was new and singular in the religion of the Mennonites, and the greater part of their singular opinion, as is well attested, was approved some centuries before Luther’s time, by those who had such views of the nature of the church of Christ." On page 213, he gives these doctrines that were common for centuries before Luther, now brought into notice by Menno,

THE CHURCHES FROM THE FOURTH TO THE FIFTEENTH CENTURY. The corruption and secularizing of the churches were gradual and produced division. Those who maintained the purer faith were called Donatists and Novatians in the earliest division.

"These Donatists in a council A. D. 411, at Carthage lacked only eight churches of being equal in representation to the Catholics. These and the Novatians maintained the church ought to be made up of just and holy men, or at least of those who are so in appearance, ... They thought they ought to be kept separate from the world, a religious society voluntarily congregated together for pious purposes. They were very careful to remove from their places of worship everything that bore any resemblance to worldly communities." The controversy between them and the other party grew bitter, Constantine endeavored to settle it. The Donatists inquired,

"What has the emperor to do with the church? What have Christians to do with kings? What have bishops to do at court?" The Emperor persecuted them. Orchard, vol. 1 p. 88.

These dissenters from the dominant church, existed in all countries to a greater or less extent, and wore different names conferred upon them from the different locations or from some noted leader. Those in distant countries had no communication with each other. The uniformity with which those who rejected the Romish church held the doctrine of separation from civil governments shows that these things had a common origin in the beginning and spread from the one central head.

Orchard vol. 1, p. 117, "The dissenters of the oriental (Asiatic) churches, refused oaths, remonstrated against penal sanctions, and denied the authority of magistrates over conscience."

Page 145, Of the dissenters of Italy, Paterines, A. D. 300, "The two edged sword was the only weapon this people used."

Page 142, A. D. 750, "The public religion of the Paterines consisted of nothing but social prayer, reading and expounding the Gospels, Baptism once and the Lord’s supper as often as convenient. Italy was full of such Christians. They said a Christian church ought to consist of good people only, a church had no power to frame any constitution, that is to make laws, it was not right to take oaths, it was not lawful to kill mankind, nor should he be delivered up to the officers of justice to be converted, faith alone could save a man, the benefit of society belonged to all its members, the church ought not to persecute, the law of Moses was no rule for Christians."

Page 145, "The Paterines were become very numerous and conspicuous at Milan ... Nor had they any share in the state, for they took no oaths and bore no arms."

Page 150, "Arnold presumed to quote the Scripture, ’My kingdom is not of this world. ’ The Abbots, the bishops, the pope himself must renounce their state or their Salvation."

Page 151, Arnold’s friends were numerous, but a sword was no weapon in the articles of his faith."

Page 234, A. D. 1207, "The Waldenses of Picardy and Bohemia executed no offices, and neither exacted nor took oaths. They bore no arms, and rather chose to suffer than to resist wrong. They professed their belief in Christ by being baptized, and their love to Christ and one another by receiving the Lord’s supper. They aspired at neither wealth nor power, their plan was industry."

Page 241, A. D. 1400, "It would appear the Vaudois, Waldenses, or Picards did not enter Ziska’s army during the war. We know their principles were opposed to war, and they do not seem at any time to have borne arms. During such commotions, it is said of them that they were always coming and going. When persecuted in one city they fled to another."

Page 261, The dissenters of Piedmont, (existing from the earliest days down to Luther) "Their rules of practice were regulated by a literal interpretation of Christ’s sermon on the Mount. They consequently prohibited wars, law-suits, acquisition of wealth, capital punishments, self-defense and oaths of all king."

Page 309, A. D. 1433, "A third party was called Waldenses, or Picards who interfered not in political affairs."

Menno page 367, A. D. 1536, "Drew up his plan of doctrine and practice entirely from the Scriptures. He retained, indeed all the doctrines commonly received among them in relation to the baptism of infants, the millennium, the exclusion of magistrates from the Christian assemblies, the abolition of war, the prohibition of oaths, and the vanity as well as pernicious effects of human science."

Page 309, "They are said to have lived as peaceable inhabitants, particularly in Flanders, Holland and Zealand, interfering neither with church (Catholic) or state affairs. Their manner of life was simple and exemplary. They like their ancestors sought to regulate their conduct by Christ’s sermon on the Mount." The Munster rebellion in Germany, that has always been held as a reproach to the Anabaptists, to break down man governments and establish the kingdom of God on earth, was a misguided and frenzied outburst of this same principle that had been perpetuated from the days of the apostles.

There was at the time a feeling of discontent among the people on account of the oppression of the human government sanctioned by the state church. The dissatisfaction with the existing state of affairs was widespread. The laboring people naturally sided with the religious teachers who were declaiming against the tyranny of the priests. A few turbulent men failing to appreciate the spirit of the Christian religion and that its "weapons of warfare were not carnal, " appealed to the idea that human governments were to be displaced by the government of God, and excited the populace to a war of destruction of human government. It was simply a misguided zeal and frenzy taking advantage of the old idea of the antagonism of the human and the divine government, to excite war upon the oppressive governments. I have quoted these extracts from Orchard recognizing that he is not always entirely reliable; either from a failure to go to original sources of information, or his judgment was warped by a party bias, in his effort to trace a regular succession of churches practicing immersion from the apostolic times to the present day, but the points here presented are outside of the field of modern religious controversy. Indeed they antagonize the practice of all the churches with which church historians affiliate, and they would have been inclined to suppress truths of this kind rather than give them prominence. All church histories corroborate these statements. Armitage in his history of the Baptists, while admitting that the Montanists held certain errors, says page 176.

"The one prime idea held by the Montanists and in distinction from the churches of the third century, was, that membership in the churches should be confined to purely regenerate persons; and that a spiritual life and discipline should be maintained without any authority of the state." And this corresponds with other accounts of the past and future history of these people.

Page 195, As evidence of the corruption and apostasy of the churches in the 4th century, Armitage says, "They had become numerous and influential. In the great cities they had large and costly temples furnished with vessels of gold and silver; their faith was much the rising fashion; the army, the civil service, the court were filled with Christians, and the old Christ-likeness had gone." Their being in the army and civil service showed corruption. Of the Albigenses page 278.

"They rejected the Romish church, and esteemed the New Testament above all its traditions and ceremonies. They did not take oaths, nor believe in baptismal regeneration; but they were ascetic and pure in their lives; they also exalted celibacy." As said elsewhere, in different places the development of the faith of the dissenters from Rome, was diverse and often mixed with error. These in Southern France, are said to have fostered celibacy. But this was not common. But all the purer bodies of them refused oaths and service in the state affairs. On page 280, "They sought no secular gain or earthly property. " Page 281, "They take no oaths."

"Hub-Meyer was the noblest of Swiss Baptists" Armitage 339. Our readers will note that Armitage and other Baptist historians call all who immersed believers, Baptist, albeit they refused to be called by any name save Christian. On page 355 "A very small party, those of Munster, believed in establishing Christ’s kingdom by the sword at the cost of sedition and revolution. We have seen that the party represented chiefly by Hub-Meyer, believed in government, paid all taxes and obeyed all ordinances that did not interfere with the free exercises of religion. But, as a magistrate must bind himself by civil oath and use the sword, they held that a Christian could not be a magistrate, because the apostles knew nothing of church taxes imposed by the state, held no office and took no part in war. They thought civil government was necessary for the wicked, but their foes either could or would not understand them. Their modern enemies evince the same state of mind."

It seems that later Hub-Meyer and a party with him, recognized Christians might act as judges, but a large party refused to go with him in this concession. On page 356, "Denk whom Haller calls the Apollo of the Anabaptists, says, "The Apostles treat earnestly that Christians must be subject to government. But they do not teach that they may be governors, for Paul says, ’What have I to do to judge them that are without?’ He would have Christians withdraw from politics, and have unconverted men to wield the sword of the civil and military ruler as a thing entirely separate from the church."

Page 374, Dryzinger only three years after the craze (Munster) was examined as to whether he and his brethren approved of these vile proceedings. He answered "we would not be Christians if we did."

Another said, "We are daily belied by those who say we would defend our faith with the sword, as they of Munster did. The Almighty God defend us from such abominations."

Another Martyr, Young Dosie, who endured cruel slaughter for his love to Christ, said to the Governor’s wife,

"No madam, these people greatly erred. We consider it a devilish doctrine to resist the magistrates by the outward sword and violence. We would much rather suffer persecution and death at their hands and whatever is appointed us to suffer."

"A formal convention of their leaders at Augsburg discountenanced all political measures. " Melanchthon examined some of them, page 404, "He asked them of obedience to civil magistrates. They said, they needed none, they cleave to God alone, they did not condemn civil government for the world. If the magistrates would let them alone in their faith they would cheerfully pay their taxes and do as they were bidden."

Page 414, Of the Waldenses of the Netherlands, "Halbertsma asks, ’How is it possible to find better citizens?’ They brought into the treasury their thousands every year, and never took out a penny as officials (held no office.) They set fire to no property, but dug wells to put out fires. They fired no musket, but they nursed the wounded. They were not soldiers but furnished the sinews of war. " (paid taxes.) Quotations from all church histories to the same purport might be made to weariness.

Many nominal dissenters, those in sympathy with them, but not real members of the church engaged in war and politics - and often corruption and departures worked their way among them and they took part in state affairs. The emigration to America was very much under the idea that none but Christians would compose the government, and the church government would be the only rule recognized. Yet the Puritans placed the sword in the hands of their rulers to enforce church censures, and discipline. Roger Williams and his associates had a clearer conception of the Bible teaching. But the temptations to take part in civil affairs were strong and all went into it. They persuaded themselves there was a difference between the despotic and republican forms of government. But that this principle was recognized still as held among those called Baptists, we find from the decree of the General Court of Massachusetts, Nov. 13th 1644.

"It is ordered and decreed, that if any person or persons, within this jurisdiction, shall either openly condemn or oppose the baptizing of infants or go about secretly to seduce others from the approbation or use thereof, or shall purposely depart the congregation at the ministration of the ordinance, or shall deny the ordinance of magistracy, or the lawful right and authority to make war or to punish the outward breakers of the first table, and shall appear to the court willfully and obstinately to continue therein after due time and means of convictions, every such person or persons shall be sentenced to banishment." The first table here refers to the first half of the ten commandments, which were supposed to be written on one of the tables of Moses. Some had denied the right of the civil power to punish violation of these. They denied the right of Christians to be civil magistrates, and the lawfulness of Christians engaging in war. On this account they were condemned to banishment from the state of Massachusetts.

Through the Old Testament this separation was taught. It was clearly maintained in the New. The church received the practice from the apostles, and maintained it with great uniformity to the close of the third century. Corruption, worldly ambition and desire of power and place, worked their way into the church, but all through the dark ages, the purest and best of disciples of Christ, maintained the position. If the church ever attains to its primitive purity and efficiency it must be by a return to this clearly established principle of the separation of all its members from worldly governments, and the consecration of the affections, time, means and talents of all its members to the upbuilding of the church of God and the salvation of the world.

We have noted these things from the days of the apostles down to one hundred years ago, to show that the idea of separation from the state and from all participation in civil affairs, was universal among Christians for the first two or three hundred years. That then they began to grow worldly, apostatized from fidelity to God, lost faith in him, formed alliance with the civil power, became supporters of human government and imbibed the spirit of the civil institutions with which they affiliated. Still there have been individuals among the Baptists and disciples who have held these views. The following petition was presented to the authorities of the late confederacy by a number of disciples in Middle Tennessee during the war of the rebellion, indicating their position on this question. To His Excellency The President Of The Confederate States Of America.

WHEREAS, "A large number of the members of the churches of Jesus Christ throughout this and the adjoining counties of the State of Tennessee, feel a deep sense of the responsibility they are under to recognize the Bible in its teachings, as the only infallible guide of their life, and the supreme authoritative rule of action, and as being of superior authority to and more binding upon the subjects of the Kingdom of Jesus Christ, than the rules and regulations of any human government or power, they would respectfully represent.

1. "That they are fully satisfied that God, through the Scriptures of Sacred Truth, demands of his servants that they should submit quietly, heartily and cheerfully to the government under which they may live, in all cases, except when compliance with the civil law would involve a violation of the law of God. They are deeply impressed with the truth that when there is a conflict between the requirements of worldly government and the law of God, the duty of the Christian, is, upon the peril of his well-being, to obey God first, let the consequences be to him what they may.

2. "They are firm in the conviction of the truth, that no man who regards the authority of God, the spirit and letter of the Sacred Scriptures in their proper division and application, the life and teachings of the Son of God, or his Holy Apostles, as given for the guidance of his followers, can in any manner engage in, aid, foment, or countenance the strifes, animosities and bloody conflicts in which civil governments are frequently engaged, and in which they often involve their subjects. "The measure and limit of their duty to, and connexion with the governments under which they live, as laid down in the Sacred Scriptures, is not an active participation in its affairs to destroy or upbuild, but simply a quiet and cheerful submission to its enactments, in the payment of tribute and any demands on our property or time, modified only, but the first and highest obligation to obey God.

"With these considerations of what our duty to God requires at our hands, the enforcement of the ’Conscript Act’ for the purpose of raising and maintaining an army, for the carrying on of this unhappy war, in which our country is involved, cannot fail to work indescribable distress to those members of our churches holding these convictions. Some of them will be driven as exiles from their homes, for no political preferences, but because they dare not disobey the commandments of God. Others may be thrown into seeming opposition to your government, suffering imprisonment and punishment as may be inflicted on them. Others still by the pressure of circumstances, may be driven to a deeply sadder fate, the violation of all their conscientious convictions of duty to their Maker and Master, whom they have under the most solemn vows, pledged themselves to serve.

"In view of these things, we are induced to make a statement of these facts to you, with the hope that some relief may be afforded to those of our members thus distressed.

"We are the more encouraged, too, in this hope, from the fact that we perceive that the Congress of the Confederate States of America, with a commendable regard for the conscientious convictions of its subjects, made provision upon certain conditions for the exemption of the members of certain denominations of professed Christians, from the performance of requirements repulsive to their religious faith. With the view, too, that this law might not act invidiously with reference to individuals or bodies of individuals, not specially named in said act, the power was vested in the Honorable President, of making such further exemptions as, in his judgment, justice, equity or necessity might demand. We respectfully petition of you that those members of our churches, who are now, and have been striving to maintain a position of Christian separation from the world, its strifes and conflicts, may be relieved, on terms equitable and just, from requirements repulsive to their religious faith, and that they may be, at least, placed upon a footing similar to that in which denominations holding a like faith are placed."

BEECH GROVE, Williamson county, Tenn. , Nov. 13th, 1862.

"This document was signed by the elders and evangelists of ten or fifteen congregations, and was the means of saving all those members of the church who would take this position, set forth above, and stand firmly to it, from service in the war through which we have passed. A petition of a similar nature varied only to suit the changed demands, was presented to the Federal authorities. We will publish this in our next week’s issue. We publish these as historic accounts of the position assumed by the churches of Christ in Middle Tennessee in hours of fearful trial and trouble to Christians. We believe this position alone saved them from almost total ruin. Copies of these were filed with the then Governor, now President Johnson. Copies were also sent to the Review and Harbinger for publication, but neither of them published them." The following petition was presented to the Federal authorities when in power in the State. To The Ruling Authorities Of The State Of Tennessee:

WHEREAS, A large number of the members of the Churches of Jesus Christ feel a deep sense of the responsibility they are under to recognize the Bible in its teachings, as the only infallible guide and authoritative rule of action, and as being of superior authority to, and more binding upon the subjects of the kingdom of Jesus Christ than any human rules or regulations, they would most respectfully represent.

1. "That they recognize the necessity for the existence of civil government, so long as a considerable portion of the human family fails to submit to the government of God.

2. "That while God demands of his servants that they should submit cheerfully and heartily, to the government under which they may live, in all cases, except when compliance with the requirements of civil government, involves the violation of God’s law, they are deeply impressed with the truth that when there is a conflict between the requirements of civil government and the law of God, the duty of the Christian is, upon peril of his eternal well-being, to obey God first, let the consequences be to him what they may.

3. "They are satisfied that the measure of their duty to civil government, as defined in the Bible, is to submit, not by personal participation in affairs of government, to uphold or destroy, pull down or upbuild, but simply, as a duty they owe to God, to submit, and in that submission, modified only as above to discharge the offices of good citizens in all the relations of life.

4. "They are firmly impressed with the truth that no man who regards the authority of God, or of his Holy Apostles, as set forth in example and precept, for the instruction and guidance of his followers in the future ages of the world, can engage in, or in any way aid, foment or countenance the strifes, animosities and bloody conflicts in which civil governments are frequently engaged, and in which they involve their subjects.

5. "The spirit of the Church of Christ and the spirit of civil government are different. The one is a spirit of force, as all history attests, that no civil government ever did arise except by force, violence and the destruction of life. So they must maintain that existence by force. We suppose the future, with but slight variations, will repeat the history of the past. But Christianity permits not its subjects to use force or do violence, even in defense of its own existence; its guiding spirit is one of love, ’peace on earth and good will toward man. ’

6. "This difference in the spirit of the two institutions, the government of God and the government of man, together with the diversity of the means essential to the prosperity and success of each respectively, necessarily, at times, involves a conflict in their respective requirements. We, therefore, in behalf of the churches of which we are members, respectfully petition of you that the requirements which, as we believe, conflict with our duties to God, may be remitted to those members of our churches who have been, and are now, striving to maintain a position of Christian separation from the world, its conflicts and strifes, as set forth in the preceding articles.

7. "We firmly believe that the oaths of allegiance, and the oaths to support and defend the governments of the world, now imposed as necessary to the transaction of the common affairs of life, are contrary to the spirit and teachings of the Savior and his inspired Apostles, and involve, if strictly complied with, a violation of some of the plainest precepts of the Christian religion. We therefore, feel that in taking these oaths and obligations, and in performing those requirements that have an appearance of countenancing bloodshed and violence, we are violating the obligations of fealty we have taken to our Heavenly Master. We imperil the well- being of the church, dishonor God, and involve ourselves in eternal ruin. We, therefore, respectfully ask a release from the performance of these requirements, and others of a similar character, assuring you again, that we recognize it as a solemn duty we owe to God, to submit to the government under which we may live, in all its requirements, save when that government requires of us something contrary to the letter and spirit of the Christian religion, as revealed in the Bible. To His Excellency Andrew Johnson, Governor Of The State Of Tennessee:

"We, the undersigned, having been appointed a committee by an assembly of members of churches of Jesus Christ, met at Leiper’s Fork, Williamson county, Tenn., to present to your Excellency their grievances, and in their and our behalf to petition of you a release from certain requirements made at their hands, would most respectfully represent that the mass of the members of the churches of Jesus Christ, in the counties of Davidson, Williamson, Maury and Hickman, and many scattered through other counties of Middle Tennessee, believe that all military service, or connexion with military service, is utterly incompatible with the spirit and requirements of the Christian religion. Believing this, they cannot comply with the requisition recently made of them in common with other residents of the State, for enrolling themselves for military service without a violation of their solemn conscientious convictions of duty to their Lord and Master, and a violation of their vows of fealty to him.

We, therefore, in behalf of these churches and members of churches, respectfully petition of you, in the exercise of your authority, a release from those requirements, that are repugnant to their religions faith, upon terms that you may consider just and right. We desire to assure you in this request and movement, upon the faith and integrity of Christians, we are acting from no factious or political motive, but from the single desire of preserving our faith and profession of Christianity pure. Praying earnestly that your counsels and the counsels of the rulers of our country may be so conducted as to restore to our country a speedy and lasting peace, we are most obediently and respectfully yours.

COMMITTEE. The Christian is to pay his taxes, and perform all duties laid upon him by the government, that involve no active support of the government, and that involve no violation of the commands of God and the spirit of the religion of Christ, as a part of his duties to God - as his religious duty. God has so ordained that he must. The cheerful performance of these duties must not depend on the character of government, nor upon his approval or disapproval of the government.

Christians are to be supporters and partisans of none. They are to be active opponents of none. Quiet submission to the requirements in all things not contrary to the will of God and then a quiet submission but persistent refusal to do the thing commanded, is the part of the Christian. A Christian can engage in active rebellion against no government. Neither active support or participation, nor active opposition.

Results Of Affiliation. The effects of the affiliation is seen in the persecuting spirit. No church ever thought of force to repress error, or to uphold truth until it had first imbibed the spirit of the civil power. The civil power is founded on force, lives by it and it is its only weapon of offence or defense. Christians enter civil government, drink into its spirit, and carry that spirit with them into the church. All force in religious affairs is persecution. This spirit of force is antagonistic to the spirit of Christ. They cannot harmonize. They cannot dwell in the same bosom. "No man can serve two masters, " or cherish two antagonistic spirits. The result of it is, that the spirit of Christ, the spirit of self-denial, of self-sacrifice, the forbearance and long suffering, the doing good for evil, so fully manifested in the life of and so fully taught by Jesus Christ and the apostles, are almost unknown to the Christian profession of this day. The sermon on the Mount, embraced in the fifth sixth and seventh chapters of Matthew, certainly contain the living and essential principles of the religion the Savior came to establish, those which must pervade and control the hearts and lives of men, without which no man can be a Christian. They are enforced by such expressions as these.

"Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you; that ye may be the children of your Father which is in Heaven." And again, "Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock, ... Whoever heareth these sayings of mine, and doeth them not shall be likened unto a foolish man etc. , which built his house upon the sand."

THESE sayings of mine, refer to the sayings presented in this sermon of Jesus, which constitute the laws that must control the lives of his subjects, and must rule in his kingdom. They are given as principles to be practices, without which we are not and cannot be children of our Father which is in heaven. Yet the religious world of to-day both Protestant and Romish, believes these principles not applicable at the present day. The laws and the spirit of civil government are more looked to, to guide the church and regulate the lives of its members, than the teaching of the Bible. Indeed it is usually regarded that the church member may do anything the civil law allows and what it allows is not to be prohibited in the church. This comes from the members of the church going into the civil governments, imbibing their spirit, adopting their morality and bringing them both into the church of Christ. A man cannot cherish in his heart two spirits, one to rule his religious life, the other to rule his civil life. He cannot adopt two standards of morality, one for his church life, the other for his political life.

"A man cannot serve two masters, he will love the one, and hate the other, or he will cleave to one and despise the other." That the political affairs, and the standard of general morality may be elevated by the affiliation, is possible, but the true spiritual life is destroyed by the affiliation. The antagonism between the principles laid down by Christ and those of civil government is so marked that in history, the statement, that they regulate their conduct by the sermon on the Mount, is equal to saying they take no part in civil affairs. The only people who claim to make the "sermon upon the Mount" their rule of life, are the small religious bodies, who take no part in civil affairs. Some bodies of Quakers, Mennonites, Nazarenes and Dunkards, and individuals among the larger brotherhoods. But who can study the New Testament, the life of Christ, his teaching through his mission, the admonitions of the Holy Spirit speaking through the apostles and for a moment doubt, that Christ specially gave this sermon to regulate the hearts and lives of his followers. He gave it at the beginning of his ministry that all might understand the life, to which they were specifically called. The apostle Paul Romans 12:19, reiterated the principles of this sermon on the Mount.

"Dearly beloved avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine, I will repay saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst give him drink, for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good."

1 Peter 2:19, "For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults ye shall take it patiently? But if when ye do well, and suffer for it, ye take it patiently, this is acceptable with God. For even hereunto were called: because Christ also suffered for us, leaving us an example that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes we were healed." The spirit of Christ is driven out of the church and the spirit of the world takes its abode in it by this affiliation. So long as the idea prevails that it is allowable for Christians to enjoy the honors and emoluments, and engage in the contests for worldly glory and honor by managing the affairs of the civil or worldly governments, and yet enjoy the blessings of God, in this world and in that which is to come, so long will the young seek the service of the human rather than that of the Divine. While they are taught they can satisfy the flesh and still enjoy the blessings of spiritual life, they will follow the way of the flesh. Along with displacing the spirit of Christ, in the church, with the spirit of the world, the world absorbs the talent, the time the means that belong to the church, and leaves the church devoid of the spirit of Christ, stripped of its strength and talent and left without means.

Various difficulties are presented to the position here taken. Such as, If Christian give the government up to sinners and those rejecting God, what will become of the world? What will become of Christians? If all were converted to the Christian religion, we would still need civil government. How would the mails be carried? How could the affairs of Railroads, Manufactures, and the many large corporations needful to the well-being of society be managed?" To this last difficulty, it is responded, when all are converted to Christ, all dominion and power and rule on earth will be put down and destroyed, and the rule and the dominion and the kingdom under the whole heavens will be delivered up to God, the Father, that he may be all and in all. To the wisdom, and power and management, of him who created and rules the heavens we will cheerfully commit the adjustment and management of all things pertaining to the world, to man, and his well-being here or hereafter. And no true believer in God can have any apprehension of failure in ought that pertains to man’s well-being here or hereafter.

God was an immediate and ever present ruler to man as he was first created and placed in Eden. Man refused to obey God, chose the devil as his ruler, and with himself carried the world into a state of rebellion against God. God ceased to be an immediate and present guide to man. "The voice of the Lord God" ceased to walk with, and guide him in his paths. The spirit of God forsook man and ceased to inspire his heart. Man’s sin and rebellion separated between man and his God. But when man shall cease to sin - when man shall lay down the arms of his rebellion, when man shall come out of the earthly government of God, when "all rule and all authority and all power shall have been put down, " then the kingdom shall be delivered up to God the Father, and he will be our God, the God of the human family, and of this earth - and shall again dwell there and they will be his children and walk under his guidance and direction. He will be all and in all. As to the other objections, while God does not rule in, as a present guide to man in this world while in rebellion against him, he does overrule the affairs of earth so as that no evil shall come to him that trusts in the Lord, so that "all things shall work together for good to them that love the Lord, " so that he "will keep him in perfect peace whose heart is stayed on the Lord, because he trusted in him. " Isaiah 26:3, so that "when a man pleases the Lord, he maketh even his enemies to be at peace with him. " Proverbs 16:7. So that "He maketh the wrath of man praise him, and the remainder of wrath he will restrain. " Psalms 76:10.

Then again Christian men, as has been heretofore presented, cannot be governed by Christian principles in civil government. Civil government rests on force as its foundation. The weapons of the Christian are not carnal, but spiritual. A ruler or an officer in civil government cannot carry into the execution of these laws, the principles of the religion of Christ. To forgive his brother seventy times seven, on repentance, would destroy all authority in civil affairs. It is certainly true no Christian should go where he cannot carry the practice of the principles of the religion of Christ. The Savior presents the essential antagonism when he says, "ye know that the princes of the Gentiles exercise dominion over them (their subjects) and they that are great exercise authority upon them. But it shall not be so among you, but whosoever will be great among you, let him be your minister and whosoever would be chief let him be your servant: even as the son of man came not to be ministered unto, but to minister and to give his life a ransom for many." A man cannot be a follower of Christ and a ruler in the governments of earth.

Again, Christian men out of place are as liable to do wrong as others. The protection and security of the Christian, is, that while he is doing his duty as a Christian, in the walks God has appointed him, "God will not permit him to be tempted above that he is able to bear." But when he steps outside of the paths God has marked out for him, he loses this protection. Hence we find religious men often falling victims to the snares and temptations of the world as others. It is because they step outside of the limits of the Christian walk, and so forfeit the protection of God.

Again, the Christian spirit is a frank, open, unsuspecting one. A man that is suspicious of all, looking for evil in every one, is a poor Christian. An unsuspecting nature in political affairs will be imposed upon, taken advantage of and will be frequently used to carry out the aims and purposes of designing and corrupt partisans. There is but little doubt that Garfield’s frank, confiding and unsuspecting nature, led him without evil intent, into connection with the Credit Mobiliar, which was a reproach to him. The very nature that was an ornament to the Christian so laid him open to the designs of the designing and corrupt, that some of his nearest friends think it was to the credit of his administration that he died early. While we have Garfield up as an example. It is well-known that in early life he was a preacher. In later life he turned aside to politics, and war, both essential to the conduct of civil government.

After his experience through the war, it is said that he always refused to preach or to preside at the Lord’s table. The reason was. His hands were stained in the blood of his fellowmen, and inasmuch as David was prohibited building in the material earthly temple on account of his hands being stained in blood, he could not take an active part in leading the hosts, or building up the spiritual temple of God. This shows a commendably sensitive conscience. But every man who voted to bring on or perpetuate that war, was just as guilty before God as the men who actively participated in it. Their souls were just as much stained in blood. This statement was published in the WATCHMAN, Boston, Mass. , soon after Garfield’s death, after it was in type we learn through Elder F. D. Power, the preacher in Washington city, that Garfield did after the war preside at the Lord’s table and exhort his brethren, though he never entered the pulpit.

He heard that God’s agent heard God. He that gave a cup of cold water to the least disciple of Christ in the name of Christ did it to Christ himself. This establishes fully what we do through another or cause another to do, we ourselves do and are responsible for.

Then again, he who maintains and supports an institution is responsible for the general results of that institution. The general and necessary results of human government are war and the use of carnal weapons to maintain the government. Every one then that actively supports human government, is just as responsible for the wars and bloodshed that grow out of its existence and maintenance as are the men who actively wage and carry on the war. Then everyone who voted to bring about and carry on the war was just as much unfitted for service in the kingdom of God as was Gen. Garfield or any other soldier in the army. The same is true of every man that supports and maintains human government. But religious men fail to make the best and fairest rulers in human government from other causes. The religious sentiment in man is the strongest, deepest, most permanent element of his nature. When this element is developed and cultivated and fully aroused it is uncompromising and unyielding. God never intended it should be aroused to use carnal weapons. Aroused and guided by the principles of love - and directed by the word of God, it is unyielding in self-sacrificing devotion to benefit and save man. But warped and perverted by the principles that control in civil governments and using the sword - it is implacable, unmerciful. In other words men with their religious natures developed, then perverted by personal ambition, as politicians, rulers and warriors, are the most intolerant, implacable and cruel of rulers. The worst despots of earth have been those that have commingled religious fervor with the ambitions and strifes of political rulers. The bloodiest paths, the most cruel desolation made in our country during the late war, were made by preacher- warriors. The most intolerant of rulers - those slowest to end the bitterness and strifes of the war are the religious bodies. The religious element in man is the permanent uncompromising enduring element of his nature. And the very qualities that make him a cruel and unrelenting despot with carnal weapons in his hand, make him the self-sacrificing, devoted servant of God, willing to endure all things to save his enemies when clothed with spiritual weapons. Saul the vindictive persecutor, haling men and women to prison, and giving his voice for their death, with carnal weapons in his hand, and the Apostle Paul dying daily and willing himself to be accursed to save his brethren the Jews, shows how differently the same person under the differing conditions, acts. This shows that religion and devotion are only good in the path and for the ends for which God has fitted them. They are not in place ruling with the sword.

Religious influence exerts a moralizing influence in society that benefits it and helps even civil government, but religion exerts its most benign effects as it influences persons and communities to adopt in their lives the precepts and principles of the religion of Christ Jesus and so leads the world to a higher standard of morality and virtue.

Officers And Employees.

There are requirements sometimes made of persons by the government that they have difficulty in determining whether they violate the law of God in doing them. Among them is jury service. The rule determined in the preceding pages, is, the Christian should take no part in the administration or support of the government. Jury service is a part of its administration, and frequently lays on the juryman the duty of determining the life or death of his fellowman, and leads into affiliation with the agencies of government. Some anxious for office say, a postmaster is not a political office. Hence he may hold it, that clerkship in the executive offices are not political - but they are part of the essential elements of the civil administration, and make the holder a supporter of the government. Yet there are employments sometimes given in carrying on government operations that a Christian it seems to me might perform. The government builds a house. House building is no part of the administration of government. A mason or carpenter might do work on this building without other relation to the government than that of employee to the government. The government wishes a school taught. Teaching school is no part of the administration of the government. It seems to me a Christian might teach a government school as an employee without compromising his position. As a rule he may work as an employee of the government but may not be an officer or supporter. As a rule the government exacts an oath of its officers, to support the government but it does not of its employees. Its employees in building, in school teaching, in surveying, are frequently foreigners who do not owe allegiance to the government, in these a Christian it seems to me might work. This work constitutes no part of the government administration and requires no affiliation with or obligation to support the government.

We find in primitive times Christians were prohibited engraving drinking cups, shields and ornaments for the god’s, and making swords as encouraging that for which these things were used.

Clement of Alexandria about A. D. 175, says, "For those men ought not to engrave idolatrous forms to whom the use of them is forbidden. Those can engrave no sword, and no bow, who seek for peace; the friends of temperance cannot engrave drinking cups. " Neander p. 184.

"Those who exercised trades contrary to the general and recognized principles of Christianity were not admitted to baptism, before they had pledged themselves to relinquish them. They were obliged to begin a new trade, in order to make a livelihood or in case they were unable to do so, they were received into the number of the poor of the church. Among these trades were reckoned which had the smallest connection of any kind whatever with idolatry, and might contribute to its furtherance as artists and workman who made ornaments and images of the gods. Tertullian said, To obtain honor for idols, is to honor them yourself ... you offer up your own spirit to them your sweat is their drink offering and you light the torch of your cunning in honor of them. " Neander, p. 161.

All which means that the Christians came into the church with their whole hearts, and tolerated no divided fealty and service in its members. The service of God, the conforming their lives to the teachings of God’s word, the building up of his church, the spread of his kingdom, the teachings of his holy word to the world, were the leading purposes and business of all Christians. To this one end, all who came into the church devoted their talents, their time, their means. Nothing counteracting this main work was tolerated. The man whose calling was not in harmony with this great work of the church, must give up that calling, or he could not be recognized as a member of the church of God. The consecration of all the powers of mind, body and soul, to the service of God on the part of every man, woman and child, was the rule of the church. A sedulous guarding against dividing the fealty and service with other institutions, and against the members remaining where they would imbibe a different spirit to bring into the church, is manifest. They sought first and only the kingdom of God and his righteousness. They were willing to sacrifice worldly honor, riches and glory, to the advancement of this work. Their children were trained for the service of God in the church. When Christians thus consecrated themselves to the service of God and rendered to him an undivided fealty, the word of the Lord multiplied greatly. It ran and was glorified among men. Multitudes at home and abroad were converted to Christ. The great weakness of the church to-day, is, when men are brought into the church they are not consecrated to the service of God and the upbuilding of his kingdom. The children of God devote more time, more talent to the service of earthly kingdoms and institutions than they do to the church of God. What they serve most they love best. They drink into the spirit of the earthly institutions and bring that spirit into the church of God. They bring the habits of thought - the reliance upon human wisdom, and devices and inventions of men into the church of God. They drive out the spirit of God, substitute human wisdom and ways for the wisdom and power of God and in every way defile the church of God and work its ruin and the shame of our holy religion.

Questions Of Practical Morality Considered.

Questions come up in the workings of society and before the voters of a country that involve moral good to the community. Such are the questions regarding the restriction of the sale of intoxicants, the licensing of race courses and gambling houses and places of licentiousness. It is strongly denied in such cases that the government that restricts and prohibits sin can be of the devil, and hence it is claimed a Christian should vote on all such questions of morality. To the first, it is replied, the devil has always been quite willing to compromise with Christians if he can induce them to divide their allegiance and to give the greater service to the upbuilding of his kingdom. He offered this compromise to the Savior when here on earth. Was quite willing the Savior should rule, and doubtless in his own way, and make things as moral and respectable as he desired them, if it only promoted the growth of his kingdom and extended and supported his rule and dominion. This very proffer that the Master rejected, his disciples accept and act upon in supporting human government.

"The Holy Spirit warned Christians, that, false prophets would transform themselves into prophets of God and the devil himself into an angel of light. " (2 Corinthians 11:13.)

There is no doubt the devil is willing to turn moral reformer and make the world moral and respectable, if thereby his rule and authority are established and extended. And it may be set down as a truth that all reformations that propose to stop short of a full surrender of the soul, mind, and body up to God, are of the devil. To the claim that a Christian is bound to vote, when he has the privilege, for that which promotes morality, and to fail to vote for the restriction and suppression of evil is to vote for it, we have determined that, to vote or use the civil power is to use force and carnal weapons. Christians cannot use these. To do so is to do evil that good may come. This is specially forbidden to Christians. To do so is to fight God’s battles with the weapons of the evil one. To do so is to distrust God. The effective way for Christians to promote morality in a community, is, to stand aloof from the political strifes and conflicts, and maintain a pure and true faith in God, which is the only basis of true morality, and is as a leaven in society, to keep alive an active sense of right. To go into political strife is to admit the leaven of evil into the church. For the church to remain in the world and yet keep itself free from the spirit of the world, is to keep alive an active leaven of morality in the world. If that leaven loses its leaven, wherewith shall the world be leavened? or if the salt lose its savor wherewith shall the earth be salted or saved? God has told his children to use the spiritual weapons, has warned them against appealing to the sword or force to maintain his kingdom or to promote the honor of God and the good of man. When they do as he directs them, and use his appointments, he is with them to fight their battles for them and to give them the victory. When they turn from his appointments to the human kingdoms and their weapons, they turn from God, reject his help, drive him out of the conflict and fight the battles for man’s deliverance with their own strength and by their own wisdom. Human government is the sum of human wisdom and the aggregation of human strength. God’s kingdom is the consummation of Divine wisdom and in it dwells the power of God. To use the human is to reject Divine wisdom and divest ourselves of Divine help. To use the Divine is to follow Divine wisdom and to seek and rest upon Divine help. There can be no doubt as to which is the Christian’s duty. Then the Christian most effectually promotes public morality by standing aloof from the corrupting influences of worldly institutions and maintaining a pure religious morality. The same difficulty was propounded in the early churches,

Neander says, "The Christians stood aloof and distinct from the state, as a priestly and spiritual race, and Christianity seemed able to influence civil life only in that manner which, it must be confessed, is the purest, by practically endeavoring to instill more and more of the holy feeling into the citizens of the state." And Origen said, "The Christians render greater assistance to their country than other men, inasmuch as they instruct the citizens, and teach them to become pious toward God, on whom the welfare of cities depends, and who receives those whose conduct in a poor and miserable city has been good, into a divine and heavenly city." The same objections were made to the positions of the early Christians, that are made to-day to this position. They then beyond doubt held the same position we advocate. We make the same reply these early Christians made. We occupy the same position they did. Let us serve God with all our mind and strength and soul in his kingdom, and he will be our strength and our shield. And true faith in God will lead us to trust him do his will, use his appointments diligently and faithfully and leave results with him; knowing that when we obey him and so "work out our salvation with fear and trembling, it is God which worketh in us to will and to do of his good pleasure. " And when Gods works in and through us, all good results must follow. The Powers That Be - Who Are They?

THYATIRA, MISS. , JULY 26, 1869.

BRO. LIPSCOMB: - Who that has mingled in the society of the present day, but has had reason to think, and evidence to know that we greatly lack the zeal, purity and simplicity taught in the New Testament. By what badge or sign do we distinguish the professed Christian from the man of the world? Both thrown into the common whirlpool of secular affairs, it is often a difficult task to distinguish between them. Certainly we too often fail to realize our responsibility as professed followers of our Savior. Are we not commanded to be as a city set upon a hill, etc.? Does Paul not admonish us to "let our conversation be as becometh the Gospel of Christ?" (Php 1:27.)

Again, "Have no fellowship with the unfruitful works of darkness, but rather reprove them. " (Ephesians 5:11; also James 3:13; 1 Peter 1:15, and Hebrews 13:5.)

Religion was designed by its divine author to keep the whole man in order, whether he be engaged in business, in keeping company, or devotionally. But how often do we witness long and animated conversations, in which almost every other interest is discussed, save the one eternal interest? "Whatsoever we sow, that shall we also reap. " There is no medium ground; ALMOST a Christian is not a Christian at all. True we may live up to the forms and ceremonies of religion and show to outsiders a TOLERABLE EXTERNAL, and yet fall far short of the Christian character.

Many of us act as though we believed that to conform to the teachings of the church, read the Bible occasionally, hear sermons when convenient, engage in benevolent enterprises when not too expensive, keep the Lord’s day, receive the Lord’s supper, etc. , will suffice. But when we scrutinize our actions we must all confess that our course is pharisaical.

We ought to examine ourselves, see our own weaknesses, acknowledge them, condemn ourselves on account of them, and repent by turning from them. But I did not set down to write an essay on Christian deportment, but to ask some information. In the 13th chapter of Romans, Paul says: "Let every soul be subject to the higher authorities, for there is no authority but from God, the authorities that are, have been appointed by God. Therefore, he that resisteth the authority, resists the appointment of God, and those who resist receive to themselves condemnation, " (Anderson’s trans.) Are we to conclude from this that God appoints the temporal government of the world? If so, in what sense is it to be understood? If He appoints them in the sense often advocated, it appears to me they would be more in harmony with his revealed word. Is there anything in the establishment and preservation of human governments above and beyond the capacity of man? But in their ever changing unjust course without stability always on the QUI VIVE for something more, are they not peculiarly of men? When God appointed a government for the Jews, he did it in such a way as not to leave them in any doubt about it, and in it we see the wisdom of God. But may this passage not refer to the authorities of the church?

Fraternally, R. W. L.

We answered the above questions so frequently and fully a few years ago that we feel indisposed to answer them again, yet new readers make it necessary to repeat the truths on this subject as on every other. We hesitate the more to respond to them because we cannot answer them in as few words as we desire without being misunderstood. Many excellent brethren of sound and critical minds, have been disposed to refer this scripture to the church authorities. After a full, and we think thorough investigation of the subject, we are satisfied that it refers to the civil or political governments of the earth. My first reason for thus believing is, God never ordained his true and faithful children for the performance of such a work. But that he always ordained the wicked to do the work here assigned these "Ministers of God. " The object for which this minister is ordained is as an avenger "to execute wrath upon him that doeth evil. " Now God never ordained one of his true, obedient and spiritual children as an avenger to execute wrath, either in this world or the world to come. In the world to come the devil is appointed to execute wrath on the evil doers. Christ and the holy angels are appointed to bless and render happy the well doer. In the preceding chapter the apostle tells the Christian he cannot take vengeance. "Avenge not yourself, but rather give place unto wrath. If thine enemy hunger, feed him; if he thirst, give him drink, for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. " Now God tells the Christian, you must not take vengeance, you must do good for evil. I will avenge the wicked, you cannot. Now the Christian was God’s minister, ordained for doing good to men, of returning good for evil, and the minister of God for this work could not take vengeance. But God says vengeance is mine. I will repay, saith the Lord. But God acts through ministers. The Christian is his minister to do good and to bless; he cannot take vengeance, but God has other ministers, "the powers that be, " that He so overrules in their wickedness and sin as to make them his ministers of wrath, his "avengers to execute wrath on him that doeth evil." The idea is common that all of God’s ministers are good. This is an error. His ministers are in character fitted for the work he appoints for them to do.

Thus Judas Iscariot was a wicked man. A money loving traitor at heart. In the providence of God for the salvation of the world, it is necessary that Jesus the Christ should be betrayed and crucified. God wants a minister to do this work. He did not chose the gentle and true-hearted John as his minister for this work. John was not in character fitted for it. John was in character fitted as a minister for another work. His gentle, kind, tender disposition made him a peculiarly well fitted minister to care for an old decrepit, heart-stricken and bereaved mother in Israel, and because of this fitness Jesus made him his minister to care for his own bereaved mother. Peter might in a moment of weakness and discouragement deny his master, but it took a different character to betray him. Hence Peter was chosen or ordained as a minister, but not as a minister of wrath and treason. Because Judas possessed this money loving, traitorous heart, God chose him as his minister to betray his Lord, and then damned him with endless infamy for his depraved and wicked character.

"For Jesus knew from the beginning who they were who believed not, and who should betray him. " "Have not I chosen you twelve, and one of you is a devil? He spoke of Judas Iscariot, the son of Simon, for it was he that should betray him, being one of the twelve. " (John 6:64-71.)

Then Judas Iscariot was not made wicked or corrupt by God, but God seeing his money loving disposition, and knowing that when once the love of money gets a firm hold on the heart of an individual that it prepares that heart for treason to every principle of honor and virtue, chose him on account of this character as his minister to betray his son into the hands of his enemies.

God in his providential dealings with man used such characters as his servants or ministers for effecting works of cruelty, that were necessary to be performed as parts of his government over the human family. When a nation or people is wholly given to wickedness, when it refuses to obey God, his honor requires that nation should be destroyed. When his servants and followers become disobedient, hard-hearted and rebellious, his honor and their good require their chastisement, that they may be humbled and brought back to God. In such work God has always chosen the wicked and corrupt as his ministers or servants, and then in the performance of this work secured their own punishment. The Jews disobeyed God - became fearfully rebellious. God determined to punish them. He chose a wicked nation with wicked and blood-thirsty rulers as his servants or ministers to do this work. (Jeremiah 25:8.)

"Therefore thus saith the Lord of hosts because ye have not heard my words, Behold I will send and take all the families of the North, saith the Lord, and Nebuchadnezzar the King of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them and make them an astonishment and an hissing and perpetual desolation. Moreover, I will take from them the voice of mirth, and the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation and an astonishment, and these nations shall serve the King of Babylon seventy years. And it shall come to pass when seventy years are accomplished, that I will punish the King of Babylon and that nation, saith the Lord for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations, And I will bring upon that land all my words, which I have pronounced against it. ... For many nations and great kings shall serve themselves of them also, and I will recompense them according to their deeds and according to the works of their own hands." This shows that the Jews were rebellious. God determined to punish them with desolation and captivity. Other nations around were hopelessly corrupt. He determined to destroy them. He chooses a servant in character and power fitted to the work of slaughter and desolation. The people of Babylon are strong, are wicked, are depraved, would glory in such work. God chooses them as his instruments to accomplish the work, and calls their king Nebuchadrezzar, "my servant, " to do this work. He does it from no love to God, no disposition to honor God, but from an ambitious and blood-thirsty spirit, to gratify his love of power, conquest and aggrandizement. He is unconscious that God is using him. He is wholly ignorant of the purpose of God. It is a case simply of God overruling human ignorance and human wickedness to accomplish his own purposes. It is a case in which the wrath of man is made to praise and glorify God. " "Surely the wrath of man shall praise thee; the remainder of wrath shalt thou restrain. " (Psalms 76:10.) But when God’s purposes have been accomplished by the destruction of the nations, and the captivity of Judah for seventy years; when Babylon has completed the service which God accomplished through it, he says: "It shall come to pass when seventy years are accomplished, that I will punish the King of Babylon and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. " It is a plain case of God using one wicked nation to punish another, and then destroying the one that is used. God called the wicked king "my servant, " and the wicked nation "my battle axe to destroy nations, not a few. " In the fiftieth and fifty-first chapters of Jeremiah may be found the account of the most fearful destruction of Babylon when her seventy years were accomplished. God sometimes used men not so wholly corrupt, but worldly, wicked men, and overruled their pride, liberality, ambition, love of applause to serve him in a way less blood-thirsty and cruel, though still of a nature that his chosen servants could not perform. Cyrus was one of these. Isaiah 45:1; Isaiah 45:5-7, says: "Thus saith the Lord to his anointed Cyrus whose right hand I have holden to subdue nations before him, etc. " "For Jacob, my servant’s sake, and Israel, mine elect, I have called thee by thy name. I have surnamed thee, though thou hast not known me. I have girded thee though thou hast not known me. " Here God uses Cyrus, an idolatrous prince who knew not God; who was ambitious of power, place and renown; makes use of him and overrules this spirit of love of renown for magnanimity, to cause him to restore his people to their own land, and to enable them to rebuild the temple of God. Not because he desired to honor God, but because he desired the worldly honor of re-establishing the ancient and renowned temple of Jerusalem. God controls his ambition in this line to accomplish his purposes and calls him his "anointed" servant to do this. Yet he was an idolatrous, wicked, pagan prince, ambitious only of fame and glory for himself.

Servants and ministers mean precisely the same in the Bible. God always uses or ordains those to do a work who are in character fitted for its performance, and then always rewards the work performed according to the character suited to its performance. A bloody, cruel work demands a bloody, cruel character to perform it. A bloody, cruel destiny is God’s reward. "He that taketh the sword shall perish by the sword. " A work of treason to holiness, to virtue, to purity, demands a treasonable heart, corrupted by the love of money. A work of love, of gentleness, mercy and good will, demands a character pure, gentle full of mercy, love and affection for the distress of humanity; the rewards are those of joy, peace and mercy from God. "With what measure you mete it shall be measured to you."

God in the unseen world, ordained the wicked one; the enemy of truth and righteousness to execute wrath and vengeance on the finally impenitent. As his reward he is to share with them the woes of hell forever and ever. He ordained Jesus the merciful high priest of salvation, who was touched with a sense of our infirmities and bore the stripes of us all, as his servant to minister salvation to the humble and true in the world to come. As his reward he is to enjoy the most ineffable glories of the better land forever. He will occupy his throne at the right hand of the Father.

God ordains in this world his humble and true followers as his ministers to do works of love, mercy, long suffering and tender pity, and receive the reward of mercy and love in return here and hereafter. The wicked, the corrupt, the rebellious, are his chosen ministers, "avengers to execute wrath on those who do evil," and in turn receive according to their works. The sharp sword of God’s unquenchable wrath will repay. Then if man wishes a merciful reward he must so act as to form for himself a character suited for a minister of mercy and that will secure him a merciful reward, not a wrathful one.

These civil powers were then God’s ministers for executing wrath; they were wicked, corrupt and cruel. Nero, the prince of cruel, blood-thirsty demons, was the great ruler. The cruelty was so great there was danger of Christians resisting, striving by violence to overturn the government. He commands them to be subject to these authorities. God is using them as his ministers of vengeance to execute wrath on the evil doers. Of course they will reap the reward of wrath and vengeance from God. As they have done to others so shall it be done to them. But the difficulty is, They are said to be ministers of God to Christians for good. That Christians are told to do well and they shall have praise of these rulers. This is true in more senses than one. Persecutions to the church have been for good to the Christians. And yet the gentle spirit of Christian forbearance has extracted praise, respect and honor from the most cruel agents of persecution. "All things work together for good to them that love God, to them who are called according to his purpose."

God permits persecution to come only so far as is good for the Christian, the remainder of wrath God restraineth. So these powers work for the good of the Christian even in their persecution of Christians as well as in their suppression and destruction of the evil doer. As God ordains ministers for wrath as well as for mercy, he ordains institutions of wrath as well as institutions of mercy.

He ordains an institution of mercy - His Church - and asks the world to enter, do mercy and receive mercy. Those who accept the invitation act and live in it. It is ordained for them. But for those who refuse to enter and become ministers of mercy, he ordains institutions fitted for their rebellious character in which they work, while rejecting God’s institution of mercy for his children. These institutions of wrath God ordains for wrath; they will be destroyed after serving their purpose here. People build them up unconscious that God is ordaining them for the destruction of the builders - of those refusing his government of mercy.

God ordains for people just such institutions as they deserve. If they are obedient and submissive, his merciful government is their heritage.

If they refuse to obey God’s government, he ordains they shall be governed by the oppressive rule of man’s own governments, of which the devil is the great head. Hence God ordains these governments of wrath for the children of wrath. They are not ordained for the purpose or the people for which God ordains his church, but for the wicked. See how God ordained a kingdom for the Jews. (1 Sam. viii). He ordains a government not to bless but to punish for their rebellion in refusing to submit to God’s government that he had established for their good. So God ordains institutions to punish and destroy the wicked and rebellious, he brings through these, persecutions upon his children to humble and purify them. "Shall a trumpet be blown in the city, and the people be not afraid? Shall there be evil in a city and God hath not done it?" (Amos 3:6.) "I form the light and create darkness. I make peace and create evil. I, the Lord, do all these things. " (Isaiah 45:7.) Evils of a physical nature are here spoken of and it is a declaration that God in his providence brings war, famine and ruin as a consequence of man’s sins. The idea is then, the powers referred to here are civil or political powers. They are ordained of God as instruments of wrath for the children of wrath, to be conducted, and operated by the ministers of wrath and their destiny will be a destruction of fierce wrath. That God’s children must submit to them as such, not strive by violence to destroy them. When in the providence of God they are no longer needed, he will destroy them, cause them to destroy and eat up one another. No Christian then can become a partaker or participator or partisan of them lest he partake of their woes; quiet, passive submission that involves no violation of the laws of the spiritual kingdom, is the measure and limit of their connexion with them. God’s kingdom of mercy - His Church - is his institution in which his children of mercy must operate, and in it receive the rewards of mercy. A number of our most studious and devoted brethren of the older class adopted and maintained this position. Among the older ones were T. Fanning, P. S. Fall and B. U. Watkins. We give the following article written for the GOSPLE ADVOCATE, for the year 1870, by B. U. Watkins.

Human Governments.

One of the signs of the great Apostasy, was the union of Church and State. Its chosen symbol was a woman upon the back of a seven headed and ten horned beast. It is almost uniformly admitted, among American Protestants, that this is a well-chosen symbol to represent the absurd, and unnatural union of Church and State. It is generally conceded, that the woman represents the Church, and the beast the old Roman civil government. This being true, it would appear far more natural for her to be riding the beast, than for him to have his locomotion promoted by the help of the woman! When the State comes forward and proffers its assistance, and the Church voluntarily accepts of such help, it might be a question, which would be the most to blame; the Church for accepting, or the State for offering such assistance. But when the Church gives, unasked, her power to the beast, no excuse can reasonably be pleaded. If the State supporting the Church, is called an adulterous union, I am unable to see, why the union is not equally intimate, and criminal, when the Church supports the State, by participating in all its responsibilities. When the Church offers her fellowship, and co-operation in framing all the laws of the land, and in choosing its judicial and executive officers - when even her members refuse not to become legislators, and are even forward to fill all the offices of human governments, I cannot see, but the relation between church and State, is as intimate as ever, and just as illegal.

Ezekiel chided the ancient Hebrews for seeking such union with the nations; and he compares Israel to a woman of the lowest infamy.

It is exceedingly painful to me, to see how aptly these symbols of John and Ezekiel apply to modern professors. But how greatly would I rejoice, if the reformation of the 19th century would arise and put on her beautiful garments, and show herself to be the true spouse of Christ. May the good Lord grant that this noble brotherhood, that I so dearly love, may soon see the whole truth! But here, I am met with the objection, that these institutions are ordained of God. And he who resists them resists an ordinance of God, and shall receive punishment. Let me here pause, and remark, that I would sooner be understood as taking the popular view of this passage, rather than appear to countenance any kind of war. Nothing is further from my intention. But the fact of civil government being ordained of God, is no proof of Divine approbation. So long as it can be clearly shown that he has ordained that one sinner should punish another, so long as we read in Isaiah, that Cyrus was sent against Babylon, although he knew not God, so long as we find it not difficult to admit the application of the above passage, to civil government, whether such be its meaning or not. To make the admission saves much time, and leaves the argument much more compact. Something is gained and nothing lost by granting all we can to our opponents. That God can overrule sin, without being responsible for its commission, and without having any complicity with it, is a thing so plain, that to turn aside to explain it would almost be an insult to those for whom these columns are written. Let a hint suffice. Pharaoh was raised up by God for a certain purpose, although his behavior was far from being approved of God. With a few axioms I will close this article.

Axiom 1st, No man has the right of making laws for his own government. For such a right would include the double absurdity of making him independent of God, and responsible only to himself!

Axiom 2nd. A republican government is one in which power is thought to be delegated by the people to their rulers, in their act of voting.

Axiom 3rd. But a man cannot delegate a power he himself does not possess.

Hence, INFERENCE 1st. As man has no inherent legislative power, he cannot transfer it to another.

Hence, INFERENCE 2nd. Voting is therefore a deception, and a sham, making a deceiver of him, who votes, and a dupe of him who fancies himself the recipient of delegated power.

B. U. WATKINS.

MAINE PRAIRIE, MINN.

We give the following extract from Pres. Fanning out of much that he wrote as indicating his position.

"Our Savior came to earth to subjugate bloody and deceitful men. When it was in power ’to call to his aid more than twelve legions of angels, ’ he quietly submitted to death rather than violate the rule of action that governed his life. The early Christians, it cannot be denied, followed the example of their Master. They took ’joyfully the spoiling of their goods’ and submitted to death rather than employ the weapons of Satan for their protection. We are cheerful, however, to say that God has ordained means in the hands of violent men, for the protection of the faithful from violence; but the wicked are the sword of the Lord. If our readers will admit the existence of a class of persons on earth who are truly spiritual, there need be no further controversy on the subject. All the powers of the world are created by violence, and must necessarily be upheld by force; but the Lord established his kingdom by peaceable means - by love and kindness. Worldly governments are all under the prince of this world, and the government of Christians is administered by the Prince of Peace. These two characters of government are antipodal to each other. Spiritual government is to ’break in pieces and consume’ all of Satan’s principalities; but the great work is not to be accomplished by violence but by love. Christ was not of the world neither were his disciples, and Christians in the nineteenth century should not be instruments in the hands of the devil to carry out his purposes."