I just wrote a fairly long reply to your emails, but my email program crashed and I lost it, even after I had saved it to the clipboard. It was not God's will for that one to go through. I had to get into computers in my work a few years before I retired (in 1989), and of all the sophisticated programs that I have used since, I have never had so much trouble with any than with email programs, which seems to me should be relatively simple in comparison.

The trouble with Microsoft's products seems to be that although they have produced many excellent pieces of software, they still have retained a lot of "trash" and poorly written programs which they have had a habit of integrating within their Windows operating system. (with which they have nearly monoplized the whole desktop industry. - Janet Reno's lawsuit against them) And according to computer scientists and programmers, Windows itself is a poorly written and bloated program as compared to other operating systems.

We really enjoyed our visitation with you and bow our knees to the ever wondrous mercy of our faithful God, who does exceedingly wonderfully - far above that we can even think or ask at His appearing Kingdom and at the manifestation of the earnest of that eternal inheritance stored up in Him in Eternity, but is even presently and wondrously made manifest to His saints in these Ages of Time. Thanks be unto His Name for the Unspeakable Gift of Himself to us, that is, the free gift of His Eternal Son.

I received and greatly appreciated the article on government(s) by John Leland that Elder Sparks sent. I liked it so well, that I intend to put it on my web site, www.olddesign.com

I often wonder how many people in our time who are concerned in any degree with this controversy that still (and will always) go on, realize much, if any, of these truths that Leland has presented here. No. as Leland has said, it is only by and through the revelation of the Spirit that we can be made to realize that the kingdom of Christ has never had, nor yet needs of the world's help for its continuing existence. Christ's Kingdom, as He told Pilate was not then, nor is it yet of this present world: therefore, we, His servants still feel and see no need for us to fight the world's vain battles in this respect because we have found as far as the blessedness of His Kingdom, that this is a total waste of time for us. As honest citizens of this nation, as in any nation, we feel, and should feel our obligation to it; but not in order to enhance or advance the Kingdom of Christ, knowing by faith and our own experience that this kingdom is not "left to other people," as if it is up for "grabs" by anyone, or moreover, that it exists by man's contingency, as if its survival is dependent upon the course of this present evil world. This Kingdom is built upon its King, Who is Christ and God Himself, immediately and directly, and has no (necessary) need of any external means for its continuing existence. "Not by power, nor by might, (of mankind) but by My Spirit, saith the Lord" is this accomplished. I am persuaded that this Kingdom shall stand forever, or as long as the earth may abide, and shall consume and break to pieces all (these) other kingdoms, though they may think to oppose it, and as Leland says, shall in reality only further promote this Kingdom under the mighty Hand of Christ. This was the leading doctrine of the church of our old brethren who were at one-time identified as "Hardshells" of whom Leland was in correspondence and affiliation.

I have a compilation of writings of Leland, but I have never been able to exactly make "a take" on him. (neither have I ever been able to make a take on MYSELF for that matter) He seems contradictory in some places on his ideas of the sovereignty of God in general. He is very good on the true Gospel and the saints' Eternal inheritance in Christ, and he excelled most others of his time on his understanding of the introductory and foregoing subject.

Again, we will long remember and treasure our meeting with you all again. The Lord again has renewed our strength in our Savior, For we had fainted, unless we had believed to see the goodness of the Lord in the land of the living.

Your poor and weak brother, but I hope, sometimes feel to be made strong in Jesus,

OAB

To Elder Allen Bailey:

I decided I would send you this one from Elder Sparks.

Louie

----- Original Message -----
From: HOYT D. F. SPARKS
To: pb-forum@ls.primitivebaptist.org
Sent: Saturday, August 14, 2004 8:47 PM
Subject: Christocracy By Eld John Leland

The following article is a chapter out of the book "Religion In America" containing the writings of Elder John Leland (5/14/1754----1/14/1841), first published in 1845 by G.W. Wood, New York, and reprinted in 1969 by Arno Press. The writing is as rich to read today as it was during the time in history when it was first written (around 1804). Elder Leland wrote on many topics during his life, and there appears to be a theme he comes back to in many of his writings, i.e., on the issue of the separation of church and state. While you read this please notice that he mentions the state of Mass with "religious" matters entwined with state functions; but mentioning this hopefully will not detract you from noticing how he explains and compares a Monarchial government, Democratical government, and what he labels as "Christocracy" government.

It is indeed rich! Enjoy!

God bless, Hoyt Sparks

Is the government of Christ according to the genius of the Monarchical, or like Democratical government; or is it distinct from both, being unlike all the governments on earth?

In answering this comprehensive question, I shall, first, consider the genius of Monarchical government; secondly, elucidate the nature of Democratical government; in the third place, I shall endeavor to state the difference between the universal government of the Almighty, the Theocracy of Israel and the government of Christ, intended in the main question; fourth, I shall attempt to show; that although there are some parts of this government which resemble monarchy, and other parts, democracy, yet it is, upon the whole, different from all other governments, forming, of itself, a Christocracy.

First, I am to consider the genius of Monarchy. The origin, use, extent and abuse of government, are not articles of present investigation, but the genius only, which may be thus described. The monarch on his throne is the fountain of power and honor. His will is law for all his subjects; their privileges are his favors; he is responsible to none of them for his conduct; he appoints and commissions all officers for every department, who are accountable to him alone; he confers honors and pardons on whom he pleases, and takes away the lives of his subjects at pleasure. Some monarchies are absolute, and some are qualified, while others have the monarchical power distributed among a number of nobles, forming what is called aristocracy; but whenever it is understood that men are born to rule, that government is founded in birth, that, by some inconceivable, inexpressible mystery, some are born with a right to rule over others, with out the choice or consent of those ruled, whether this right is held by one king, or a number of nobles, it is monarchical government.

Secondly, I am to elucidate the nature of Democratic government. It is simply this: that men have the right, and exercise the power, of governing themselves; that all men are born equal, and that government is founded in compact, by mutual agreement for general good. It is most likely that there never was an unlimited democratical government on earth; for among American savages, the women and children have no choice in framing their laws, nor have the hunters as much influence as the chief. Nor does democracy suppose that all the body politic must be present on every legal occasion; - but it supposes that all men, ripe in years, have a voice in the choice of their agents, and that they are themselves eligible to office. That all officers are amenable to those who appoint them, and must, at a certain period, return to private life. That those in power, have not and cannot have, any power but what they receive, in small constituent parts, from all the community. It disclaims allegiance to any foreign tyrant, and to every domestic usurper.

Thirdly, I am to state the difference which exists between the universal government of the Almighty, the Theocracy of Israel, and the government of Christ, intended in the main question.

1st. The great Jehovah is the moral governor of all rational beings. His law is binding on all of them. He requires reasonable service of them all, and they are all accountable to him for their conduct. All the angels in heaven and hell, all men, in the body and out of the body, are under obligation to love and obey God, and acknowledge the Messiah, and their opposition and rebellion have no excuse. Yea, further, in some sort, his government extends over all creation. The material world, which arose at his command, exists by his power, and will be destroyed at his word. In the intermediate time, the seas roll, the winds blow, the clouds fly, the thunder roars, the rain and snow descend, and the earth brings forth her increase in obedience to his will. The beasts of the field, the birds of the air, the fish of the sea, and all the creeping things, were made, are preserved and fed, and will decease by the hands of the Almighty.

2d. The nation of Israel, at Mount Horeb, were formed into an ecclesiastico-political government, and as they received all their laws of religion and government from God alone, their government is called a Theocracy. All the nation, whether good or bad, belonged to that church, for the bounds of the church and the state were commensurate. Those who sinned away their lives in the wilderness, all the sinners of God's people until the time of Christ, together with those in his day, called serpents and generation of vipers, belonged to that Theocracy, as well as the righteous. In the days of Samuel, the government was altered in some respects; kings were appointed instead of judges; but still the Theocracy continued, for those kings were to execute the laws which God had given to the people, and make none themselves. When David was on the throne, the state of the people was considerably changed from what it was when their code of laws

was given them; yet the alterations which David made, were done by the Spirit of God which was upon him.

3d. The glorious Mediator is spoken of under the most dignified titles, according to the highest sense of the words. He is called Leader, Commander, Captain, Counsellor, Ruler, Governor, Prince and King; and it is said of the increase of his government and duration of his kingdom, there shall be no end. This government, or kingdom, is not of this world; the subjects are not of this world, but are called out of it. Those that fear God and work righteousness, are the only persons that belong to it. No man can understand the nature of, or enter into this kingdom, unless he is born again. And such may say, " We are thine; thou never bearest rule over them, (the men of the world,) they were not called by thy name."

4th. I proceed, in the fourth place, to show that, although some parts of this government resemble monarchy, and other parts of it a democracy, yet, upon the whole,. it is different from all other governments, forming of itself, a Christocracy.

There is some likeness between the government of Christ, and a monarchy.

1st. Christ is absolute legislator. His will is law. He consults not with angels or men, in framing his orders. He is king, without a privy council, and judge, without any associates.

2d. He appoints and commissions all the spiritual officers in his government. The ministers of the gospel receive their orders from Christ alone.

There is also some likeness between the government of Christ and a democracy.

1st. Liberty and equality, the boast of democracy, is realized in the church. The saints are set at liberty from the prison of sin, and freed from ihe curse of the law. They are all one in Christ; the poor are exalted, and the rich brought low.

2d. The saints on earth are Christ's subjects, forming his kingdom below. When Christ went to heaven, and left his house below, he gave authority to his servants, and to every man his work; and as far as church government on earth is the government of Christ, it is of democratical genius. Church government is congregational, not parochial, diocesan1 nor national. Each congregated church disclaims the power of Popes, kings, bishops, parliaments, kirks, or presbyteries, and claims the right and power to govern itself according to the laws of Christ. And it must be confessed, that the spirit and rule by which the subjects of Christ's kingdom are to live one among another, greatly resemble the genius of a republic, and as greatly confronts the inequality and haughtiness of monarchies. So far as .Christ's government may be compared to governments on earth, we may say, that as many democracies as there are churches, form one absolute empire. But such a government was never on earth.

The difference that exists between Christ's government, and all others, I shall now attend unto.

1st. Christ's laws are spiritual, reaching to the hearts, thoughts, and motives of men, and requiring truth in the inward parts ; whereas, the laws of state take cognizance of notions only, and of those actions only, whereby one man injures another, in life, liberty, or property. So that a man may be a good citizen of state, and at the same time be an enemy to God, and not worthy to be numbered among the subjects of Christ. His laws,. moreover, reach to every case, taking into view all actions, temptations, circumstances, and motives, which the laws of men cannot do.

2d. The government of which I am treating, admits of an atonement for transgressions, by the vicarious sufferings of the innocent for the guilty; which is not, and ought not to he allowed in any government of this world. In civil cases, if one man owes another, the surety may pay the debt, and set the debtor free; but not so in criminal cases, for if a man is guilty of an overt act and exposed to the penalty of corporeal punishment, no government on earth admits of a substitute; the criminal, and the criminal only, must suffer. Here, then, appears that mystery which philosophy and state policy never found out,-the mysterious way how sin could be atoned for, and sinners saved. Yes, men have sinned, and incurred the divine displeasure, but the blessed Jesus died for sinners,-died, the just for the unjust, that God might be just, and justify the ungodly who believe. This atonement, unlike any thing seen in all governments on earth, is the sinner's only hope of acceptance before God.

3d. In all other governments, whenever grace is administered to a criminal, it is done at the expense of the law; the law dies, that grace may reign. I mean this: when a criminal is condemned to death by a legal process, if he is pardoned, both law and adjudication are overruled. But, in the kingdom of Christ, sinners are pardoned and the law honored-pardoned, not in the light of benefit of clergy, but through satisfaction made to the law by the suffering of another-pardoned, not by an absolute proclamation of grace, but by the price of blood.

4th. Another singularity of Christ's kingdom, is this; characters, as well as facts, are noticed. If my words are not well chosen, I will explain thus: In the governments on earth, if two men, say A. and B., are proved guilty of one and the same crime, and adjudged to the same punishment, if A. appears hard hearted and furious, and B. discovers all the symptoms of sorrow and reformation, still they must equally suffer, for the law has nothing to do with characters, but facts. But, in the divine government, in the name and by the atonement of Christ, all those who repent, receive remission of sins, while those who harden their hearts, fall into mischief.

5th. All monarchies, empires, kingdoms and states, on earth, have their limits and boundaries. Seas, lakes, rivers, mountains, or lines of latitude, form the boundaries, and mark the division among them, so that no place or people is under the control of two of those governments at the same time. But Christ's government has no territorial bounds-it is not located, but general-it runs into all the kingdoms and states on earth, and claims all those who fear God and work righteousness for its subjects, and at the same time does not deprive any kingdom or state of a single subject or citizen. For the hundred and forty.four thousand, the vast multitude of Christ's subjects, which no man can number, are scattered over every kingdom, nation, tongue and people, and while they are the devoted subjects of king Jesus, they are, at the same time, the most loyal subjects and best citizens in the kingdoms and states where they reside.

6th. The kingdom of Christ is a kingdom of truth, righteousness and peace, without error, injustice, or discord. When Pilate asked Jesus if he were a king, he said, "I am; for this end was I born, that I might bear witness unto the truth." And St. Paul informs us, that the kingdom of God is righteousness and peace. Truth, righteousness, and peace, have but little to do in the kingdoms of this world, but without treating them with any severity, it will not be denied, that abundance of corruption, partiality, oppression and fraud, creep into, and proceed from the best governments on earth, but none of these attend the kingdom of Christ. Justice and judgment are the habitation of his throne, mercy and truth go before his face. He sits upon a great white throne, free from every stain of error. The conclusion of the whole matter, therefore, is, that the government of Christ is radically different from all the governments on earth, forming, of itself, a divine Christocracy. By a Christocracy, I mean nothing more than a government of which Christ is lawgiver, king, and judge, and yet so arranged, that each congregational church is a complete republic of itself, not to be controlled by civil government or hierarchy. Let this government be called by what name soever, it is not of the world, and therefore, the rulers of this world have nothing to do with it, in their official capacity. It is distinct from the government of state, and consequently, should never be mixed with it. It is complete of itself, and disdains the assistance of human laws.

Civil government is designed to protect the lives, liberty, and property, of the community, but the divine government is adapted to pardon the guilty, reform the heart, instruct the mind, and improve the morals of the wicked. The promotions and punishments of civil governments, are all this side of the grave, but those of the divine government, are in the succeeding world. Blood, warlike valor, and state policy, raise men to high rank in the governments on earth, but self-abasement, love to enemies, simplicity and humility, are the characteristics of those whom the King delights to honor. The great names of Alexander, Caesar, Washington, or Jefferson, will be no more regarded in the judgment day, than the names of their meanest servants, unless they possess that moral excellency which their servants do not.

Whenever churches, (the little republics which form the empire of Christ,) are formed according to the gospel, acknowledging Christ for their head, and his laws for their rules, all that such democratical societies expect, wish for, or are entitled to, from civil government, is the protection of their rights to worship God as they judge best, without the molestation of others. But whenever churches are formed by civil law, whether they are national, diocesan, or parochial, and become bodies 'politic, and appeal to any authority, either civil or ecclesiastical, higher than the authority of a church, for a final decision of controversies, such churches wish for, receive, and exercise a power over the rights of others, which is inconsistent with the genius of Christianity. Such societies may call themselves churches of Christ, but in reality, they are creatures of state. Let there be more or less of the subjects of Christ in such societies, (who are held there through ignorance or by force,) yet, as bodies collective, they are not those democracies which form the divine Christocracy; for the reason why the nation of Israel was called a Theocracy, was, because they received all their laws from (Theas) God alone, so churches must be governed by the laws of (Christos) Christ alone, to form the Christocracy here spoken of. I am not, however, tenacious for a name; let the church be called a kingdom, empire, republic, or commonwealth, and let the saints be called subjects, servants, or fellow-citizens, yet keep up the idea that the government is complete of itself, and no gap is left for magistrates to interfere, and also that it is different, in many particulars, from all the governments on earth, as has been shown. Experience, the best teacher, has informed us, that the fondness of magistrates to foster Christianity, has done it more harm than all the persecutions ever did. Persecution, like a lion, tears the saints to death, but leaves Christianity pure: state establishment of religion, like a bear, hugs the saints, but corrupts Christianity, and reduces it to a level with state policy. Magistrates frequently love the advantages of Christianity more than the precepts of it, and flatter themselves that they are doing much for God, and themselves, when they make laws to protect what they esteem the truth of Christianity, and to reward the preachers of that truth, but every law which they make of that complexion, proves their aversion to the scheme of pure Christianity: for, by such a procedure, they arraign either the wisdom, or good will of Christ, the Lord, for not giving enough, and the best of laws for the government of the church, at all times, and in all places. And further, they arrogate to themselves a lording over consciences, which is God's prerogative, and a favor which is not attached to their civil office. They, moreover, lead the preachers to trust in them, and not in the Lord: at least, they become the legal bondsmen of Christ.

The exercises of Christ's government are moral excellencies which force can never effect. The freedom of the will, and volition of choice, are so essential to moral virtue, that It cannot exist without. We must, therefore, give up the idea of legal force in matters of religion, or own that there is no moral worth in them: hence the conclusion is, that religion, in all its parts, is distinct from civil government, or, otherwise, Deism will triumph. For, if there is no moral virtue in religion, the cost and contention about it, sink it far below Deism

While I am reflecting on these things, it strikes my mind that the religion of Massachusetts is somewhat dissimilar to the religion of the gospel, in the following particulars.

First. Whoever consults the third article of the Bill of Rights, in the Constitution of Massachusetts, together with sundry existing laws, will find that Protestant Christianity is the established religion of the state. Pagans, Turks, Jews, and Papists, are minor departments; whereas, the primitive Christians had no such establishment-no such preference-and they were so tenacious of the laws of Christ, that, before they would submit to traditions of elders, (among the Jews,) or the established religion among the Gentiles, they exposed both property and life. There was no Pope to protest against in those times, nor ever would have been, had Christianity never been established by law. It is true, that the Christians, at first, were but a feeble band, but Christ, as a prophet-as a God-certainly knew that the Christians by name, would, thereafter, become so numerous as to form a majority in the empire which then claimed universal sway; why, then, did he not give some hint, that, when that should be the case, the Christians should regulate their religion by law? This he has not done,-this the apostles are silent about. They understood better the will of their Master, who had said, "my kingdom is not of this world."

Second. This state is formed into a great number of ecclesiastico-politico, major-vote parishes. Some of these parishes are personal, but most of them are territorial. They are religious societies, made bodies politic, and governed by major vote. Let any man read the New Testament, and find any account of such societies among primitive Christians, if he can, or any orders for Christians to be formed in that manner, whenever they should be numerous enough.

Third. These Pharisees are now exposed to a fine of from thirty to a hundred dollars for every six months that they are destitute of a teacher of piety, morality, and religion, which is a little different from New Testament times. Now, the laws of state impose fines upon the people if they are destitute of preachers; then, the laws of Christ imposed prayers: "Pray ye the Lord of the harvest, that he would send forth laborers into the harvest."

Fourth. When a territorial parish have chosen a minister by major vote, and contracted with him for his salary, the sum is levied upon all within the limits of the parish, according to poll and property, and collected by a legal officer. If all within the parish are acquiescent, I have only to say, it is putting the law to a use for which it was never designed by Him who rules above, and sinking religion to a level with worldly articles. But, when any are dissentients, such force and cruelty follows, as to disgrace the religion of the meek and lowly Jesus.. Disgrace it, did I say? It is as foreign from gospel religion, as darkness from light. Some relief, however, is provided for a certain description of deficients, by giving in certificates, or suing their money out of the treasury, but the mode is so intricate, and the event so uncertain, that, in many cases where the deficients have exerted themselves, they have gained only heavy costs upon the back of the original sum. In many cases, also, the deficients are not allowed to sit upon the jury, because they are parties concerned, but their oppressors, not being interested, judge the case alone. The expense of building meeting-houses, has the same course as ministerial salaries. Now, where shall we find the chapter or verse in the New Testament, that coincides with such proceedings.

Fifth. The framers of our state Constitution, and the makers of our canonical laws, seem to have been conscious that the hierarchy which they were forming, was distinct from the gospel, for they uniformly give it other names. The privileged order of preachers, which these laws are designed to foster, are never called ministers of the gospel, but invariably, "teachers of piety, morality, and religion." Peter gave the following definition of piety: "But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents." Piety, then, consists in relieving distressed widows, and not in taking away their pro.. perty to pamper the teachers. James explains religion thus "Pure religion, and undefiled before God and the Father, is this, to visit the fatherless and widow in their affliction, and to keep himself unspotted from the world." But how can the saints keep themselves unspotted from the world, when they get the world to define their religion, and, by worldly power, force the people to attend their worship, build their temples, and pay their teachers ?"

The word morality, is not in the Bible: it is a word, however, of common use, but of somewhat indefinite signification. The Armenians use the word to express those actions of men which tend to the good of families, societies, etc., when there is no gracious disposition in the men who perform those actions. The Hophinsianists, and Calvanists, make use of the word to describe the quality of actions, or the motives which stimulate. Others, again, say, there is a legal honesty, and there is also a moral honesty; supposing that a legal honesty consists in conducting so to ourselves and others, that the laws cannot impeach us, but that moral honesty is from a sense of God's laws, and a love to his ways; doing that which is right of itself, whether the laws of men enjoin itor not. But so far as my acquaintance extends, all parties agree that the words of our Lord give the best description of morality that ever was given: "Whatsoever ye would that men should do unto you, do ye the same to them." Taking this to be a justice of morality, I wish to ask whether the hierarchy of Massachusetts teaches men this lesson? Let the ruling party in the state answer. Gentlemen, were you the minor part, should the Quakers, Methodists, or Baptists, form a majority in the various towns and parishes in this state, and tax all those of the standing order to pay their preachers, build their meeting-houses, endow their colleges, etc., or, in order to get relief therefrom, that you must give in a certificate, or sue your money back out of the treasury, and that none of your order could be admitted jurors, but the case must be decided solely by them, would you not in such cases say, (if you are allowed to speak,) "you know, in your consciences, that you are not doing as you would be done by ?"

The question then arises, whether the establishment of religion is friendly to piety, morality, and religion, or whether it is not rather, in its nature and tendency, sapping the foundation of all of them? "I speak as unto wise men, judge ye what I say."

To myself, there remains no doubt, that the religious establishments of Massachusetts, and all state establishments of Christianity in the world, are all of them, ANTI-CHRISTOCRACIES.

Elder John Leland,

1804