ATJ
WHEN the Jews sent priests and Levites to inquire of John the Baptist, “Who art thou?” he replied, “I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.” 1John 1:23. He was, in so far as he attracted the notice of men, the personification of the voice of God. AMS February 27, 1896, page 65.1
The same may be said of the great reformers who have lived in other ages of the world. They have stood out form amidst the multitudes of their day, as salient figures in a conflict between God’s word and the word of man; yet not as being themselves the cynosures of the public gaze, but as color bearers, holding high the standard of eternal truth—the word of the living God. AMS February 27, 1896, page 65.2
So it was with John Wycliffe, the first of the great reformers of modern times. Our illustration presents him standing before a convocation of Catholic prelates at Oxford. The scene is one characteristic of his whole experience as a reformer. He was never long free from the presence of the champions of popish dogmas and traditions. They opposed him with the word of man in its most exalted form,—the decrees of councils, the traditions of “the fathers,” and the bulls of “infallible” popes; and he replied to them with “Thus saith the Lord.” Sometimes surrounded by friends, but never leaning upon human support, he faced the foes of freedom and divine truth without flinching, and in his work was revealed again the truth of the prophet’s utterance, “All flesh is grass, and all the goodliness thereof is as the flower of the field; the grass withereth, the flower fadeth, . . but the word of our God shall stand forever.” 2Isaiah 40:6-8. AMS February 27, 1896, page 65.3
The life of Wycliffe as a reformer is but a record of the battles of the word of God with religious error in the form of the traditions and commandments of men, and of its triumphs over them. Wycliffe himself well knew that the conflict waged by them was not with him. When some monks came one day to enjoy the sight of the reformer lying ill upon what seemed his death-bed, and to predict to him the speedy downfall of his work, he raised himself upon his couch, and piercing them with his gaze, replied, “With what do you think you are contending? with a feeble old man, tottering upon the brink of the grave? No; but with truth—truth, which is mightier than you, and will one day vanquish you!” The monks withdrew discomfited. AMS February 27, 1896, page 65.4
The opposing forces of truth and error are still ranged against each other to-day; for the contest is not yet ended. To-day the same power that opposed Wycliffe stands glorying in its might, trusting even that all the world will yet bow in worship at its feet. It is holding forth the word of the mortal being whom it has pronounced “infallible,” with the commandments and traditions of men, as superseding the precepts of God. Nor does it flatter itself without reason, in human judgment, for all the world is looking upon it in wonder and admiration; all nations are working to confirm its decrees. In particular, that power is the Papacy; but in general, it is any earthly power, papal or Protestant, which clings to the evil principle of trust in the word of man. AMS February 27, 1896, page 65.5
The issue is joined to-day for a decisive combat. God’s Word declares, “The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work.” On the other hand, the word of man—traditions church precept, and the civil “law”—declares the first day to be the Sabbath. The first-day sabbath is Rome’s heralded token of the supremacy of her word in spiritual things; and in anticipation of her long-awaited triumph, she says in her heart, “I sit a queen, and am no widow, and shall see no sorrow.” 3Revelation 18:7. She is stretching forth her hand to seize again her long-lost supremacy on earth. But in the heavens a mandate has gone forth, “It is time for thee, Lord, to work; for they have made void thy law.” AMS February 27, 1896, page 65.6
The dramatic scenes of Wycliffe’s time are to be reënacted. The champions of divine truth are again to stand before kings and rulers; the word of the Infinite is again to be seen towering in divine majesty above the precepts of mortal man. The triumphs of truth in every age culminate here. We have reached the climax of the great controversy. Over the issue of which day is the Sabbath—which of the signs of two opposing spiritual powers is to be given the honor of men—the battle will be fought to its conclusion. On the one hand stands the Sabbath of the Lord, the seventh day,—the sign of the Godhead of Him whose word has creative power; and on the other hand is the man-made sabbath—Sunday—the sign of that opposing power which has set its word above the word of the most High, claiming the right to change the Sabbath from the seventh day to the first. On that side and under that banner will stand all who, whether Catholic or Protestant in name, have given real or apparent assent to this change. In many places this assent is now called for by the civil law; but the word of the Creator upholds a different institution, and demands allegiance to it. Shall we choose Scripture? or tradition?—the word of God? or the word of man? The choice will determine our position in the conflict, and our final destiny. AMS February 27, 1896, page 66.1
ATJ
WHEN the Saviour was about to be received up into heaven, having finished his mission upon earth, he said to his disciples, “All power is given unto me in heaven and in earth. Go ye therefore and teach all nations ... all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world.” Matthew 28:18, 20. AMS February 27, 1896, page 66.1
Thus the followers of Christ were given the assurance that he would be with them even to the end of the world, having all power in heaven and in earth. AMS February 27, 1896, page 66.2
But now, it seems, the Church has met an impassable barrier to her progress. So we are told by Rev. C. N. Donaldson, in the Christian Statesman, of February 1. “What,” he says, “stands as a mountain barrier to the Church’s enlargement is the nation’s rebellion against God.” The Church has irresistible power, but has met an immovable obstacle! The nation must cease its “rebellion”—the barrier must take itself out of the way—before she can advance! AMS February 27, 1896, page 66.3
When the Saviour spoke these words of assurance to the little company whom he had led out from Jerusalem, on the day of his ascension, the nation of which they were subjects was the empire of Rome. It was an idolatrous nation, neither knowing nor caring about the God of the Christians. It was in rebellion against him, if ever a nation could be. Yet the gospel spread with marvelous rapidity throughout the empire, and thousands were converted to Christ in a single day. There was no “mountain barrier” to the Church then in “the nation’s rebellion against God.” AMS February 27, 1896, page 66.4
What is the trouble to-day? Has the promise of Christ failed? Is the fault with Christ, or with “the Church”? Has the power of the gospel ceased, or has “the Church” separated from Christ until she has lsot it? AMS February 27, 1896, page 66.5
Christ has a Church to-day, of which he is the head; but his Church is not the church that seeks to an earthly government for power. AMS February 27, 1896, page 66.6
Are not the sins of “the Church” the real barrier that stands like a mountain in her path? Isaiah 59:1, 2. AMS February 27, 1896, page 66.7
ATJ
“THE nation and kingdom that will not serve thee (i.e., the church) shall perish; yea, those nations shall be utterly wasted.” This among other texts of Scripture is quoted in the Christian Statesman, of January 18, by Rev. J. S. Martin, for the purpose of impressing upon the people their responsibility for the proposed “Christian” amendment to the Constitution. It will be understood, of course, what “the church” is,—namely, himself and his associates who are asking and lobbying for this amendment! So at least its advocates seem to think. AMS February 27, 1896, page 66.1
But will the nation accept their mere dictum in this matter? When the nation starts out to “serve the church” according to the ideas of those demanding religious legislation, how is the identity of “the church” to be determined? Will preponderance of numbers be the criterion? If so, then the Roman Catholic denomination is “the church.” This the papal church has always affirmed, and is doubtless as ready to receive the humble service of the United States Government to-day, as it was in past centuries to be served by the governments of the Old World. AMS February 27, 1896, page 66.2
But the amendment party doubtless do not contemplate giving any such advantage to the Catholic Church. They are thinking only of themselves. They are too short-sighted to discern that such an effort as they are asking of this Government in behalf of “the church” will set all the various denominations—each one of which is preëminently “the church” in its own opinion—against one another, and rekindle the smoldering fires of religious controversy to an appalling extent. AMS February 27, 1896, page 66.3
It is very certain that the text of Scripture invoked by the Rev. Mr. Martin does not call upon any government to determine which of the discordant sects is “the church,” or to enact any kind of religious legislation. AMS February 27, 1896, page 66.4
ATJ
THE aim of the proposed “Christian” amendment to the Constitution, is to make the “revealed will” of Jesus Christ our “supreme authority in civil affairs.” In other words, it is to make that revealed will the civil law of the land. AMS February 27, 1896, page 66.1
What is the revealed will of Jesus Christ? For a complete answer, it would be necessary to cite all that has been divinely revealed to man; for in both the “law and the prophets” 1Luke 16:16. which were until John the Baptist, and the writings of the apostles, it was the “Spirit of Christ” 21 Peter 1:11. that testified the things that were spoken. But in brief, it may be said that the revealed will of Jesus Christ is the gospel of salvation through faith in him. And it is now proposed to make this the civil law of the land! AMS February 27, 1896, page 66.2
The revealed will of Christ is that all persons shall be saved from sin. And the gospel is “the power of God unto salvation [from sin] to every one that believeth.” 3Romans 1:16. The power of God is seen in his work of creation. “He spake, and it was; he commanded, and it stood fast.” 4Psalm 33:9. Through faith in Jesus Christ, by the power of God, we are re-created in him. 52 Corinthians 5:17; Ephesians 2:10. Being crucified with him, we also live with him—or rather, he lives in us, 6Galatians 2:21. and while dead to self, we are alive unto God. We yield ourselves to his will, saying Amen to all his word, and by the infinite power of God, which was manifested in the creation of the world and all things in six days, we are put to death with Christ and created new, so that we are without sin. Being thus without sin, we are free from death, and fitted for eternal life with God. This is the “mystery of godliness”—the plan by which God saves men in his kingdom. AMS February 27, 1896, page 66.3
All this is the revealed will of Jesus Christ; and it is now seriously proposed to incorporate this into the civil law of this land! Did ever absurdity reach a more appalling height? AMS February 27, 1896, page 66.4
“The power of God unto salvation” is not experienced by all, but only by “every one that believeth.” It is Christ’s revealed will that every person should believe on his name: in other words, he wants all persons to be saved. But belief is a matter of free choice; for we are not automatons, but free moral agents, in order that we may develop character. Now it is proposed to make Christ’s revealed will the civil law,—that is, to force all men to believe on him whether they want to or not! A “Christian” scheme, truly! AMS February 27, 1896, page 66.5
Christ wills that all men should love one another. “A new commandment I give unto you, that ye love one another.” 7John 13:34. This is to be made the civil law, and men are to be forced to love each other, or punished by the usual legal penalties! This also is very “Christian,” as well as reasonable! AMS February 27, 1896, page 66.6
Christ wills that all men should keep his Father’s commandments. “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” 8Revelation 22:14. But in a state of sin, men cannot keep God’s commandments; “because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God.” 9Romans 8:7, 8. But now it is proposed to make Christ’s will the civil law; so now that law will say to the sinner. No matter about your inability to do the will of God, you must do it whether you can or not. If you do not, you will be fined or imprisoned, or otherwise punished! How preëminently “Christian” is this! AMS February 27, 1896, page 66.7
We read that “without faith it is impossible to please him [God].” 10Hebrews 11:6. As it is the will of Christ that all men should have faith, the civil law (under this “Christian” amendment) will say to all, Have faith, or you will be accounted a criminal. We shall then see people converted by wholesale, no doubt! AMS February 27, 1896, page 66.8
Let this amendment be adopted, and an era of bigotry, hypocrisy, strife and persecution will be ushered in, the like of which this country has never witnessed. AMS February 27, 1896, page 66.9
The only way in which the revealed will of Christ can be carried into effect is by the power of God, through the operations of the Holy Spirit. And therefore this scheme to make his will the civil law of the land, is one which substitutes man’s littleness for God’s infinity,—man’s ignorance for God’s wisdom, man’s sinfulness for God’s righteousness. And this scheme is labeled “Christian”! Verily it is true that “Satan himself is transformed into an angel of light!” 112 Corinthians 11:14. AMS February 27, 1896, page 66.10