THE one leading characteristic of the French Revolution was atheism. Not the atheism of men as individuals, but the atheism of men in organized, representative, governmental, capacity. It was strictly national atheism: being the action of the national assembly in its official character as such.AMS November 26, 1896, page 369.1

This national atheism was not a sudden wild break of men, in an effort to present to the world a novel spectacle: it was the direct, logical, result of a system that had formerly dominated the country.AMS November 26, 1896, page 369.2

There had been fastened upon France, through the governmental authority, a religion professedly Christian. It was not Christian; yet it was adopted and ever held by the national authority, as Christian. All national favors were for this religion; the national authority forced it upon all; the national power rigidly excluded all other forms of worship.AMS November 26, 1896, page 369.3

When the Reformation of the sixteenth century came, and therein Christianity was offered to the people of France, it was tabooed, denounced, warred upon, and at last, by the revocation of the Edict of Nantes, was excluded. Then the nation was left under crushing weight of the old false religion; and it was not very long before the people of France found themselves under the necessity of relieving themselves of the incubus that was upon them.AMS November 26, 1896, page 369.4

This religion has been adopted and maintained for the supposed good of the State. It was proposed always to the State by “the Church” under the pretense that it was essential to the welfare of the State. It was found at last to be the greatest evil that afflicted the States. Instead of being for the good of the State, it was found to be only a continued and increasing curse. And in order for the State to find relief, it was essential to repudiate this national religion.AMS November 26, 1896, page 369.5

Now note: this religion, though not Christianity, was held by the people of France to be Christianity. The nation had been trained for ages in the opinion that it only was Christianity. They knew nothing else as Christianity. And to them, in repudiating it they were repudiating Christianity. In repudiating it, they did not pretend to be doing anything else than repudiating Christianity; for it was all that they knew as Christianity, and it must be repudiated. And when men intentionally repudiate Christianity, even though it be in something that is mistaken for Christianity, they commit themselves only to atheism. Thus it was that France attained to national atheism.AMS November 26, 1896, page 369.6

This too was nothing else than carrying to their legitimately logical conclusion the proposition and arguments, by which the country had been held under the power of that national religion. In arriving at national atheism, every step that was taken in the National Assembly, was logically derived from propositions that had been laid down by the church. Every argument offered was but the legitimate extension of the arguments already in print on behalf of the national religion.AMS November 26, 1896, page 369.7

For instance, it has always been argued, and was then argued, by the church, that the exclusive establishment and maintenance of that particular religion as the only Christianity, was essential to the welfare of the State: and that it was the province of the State, of its own motion by an official act to establish this religion for its own good. The church had long declared in behalf of the exclusive establishment of that religion, that “it cannot be doubted that it belongs to the prince to require of full right that which is necessary to the State.”AMS November 26, 1896, page 370.1

Upon this it was argued in the Revolution that, As this religion had been established and maintained for the good of the State, and the event had demonstrated that it was the greatest evil of the State; as it undoubtedly belonged to the State itself to require of full right that which is necessary to the State; as it was now undoubtedly necessary to the State that it be relieved of this great evil; it followed conclusively that the State had full right to repudiate the whole religious establishment. The full right to establish religion, or to do any other thing, for the welfare of the State, remains the full right to repudiate that religion, or to undo whatever may have been done, when it is found to be working evil instead of good to the State. There was no escape from this conclusion.AMS November 26, 1896, page 370.2

Holding what had been taught to them by the church, that “The church is in the State, the State is not in the church,” they declared, “We are a National Convention: we have assuredly the right to change religion”—meaning the religion of the State. “The State used its right to suppress a corporation which had no longer a place in the new society.”AMS November 26, 1896, page 370.3

Bear in mind that this national religion was held by all there to be Christianity, and when this was repudiated, it was intended to be the repudiation of Christianity; and when that was repudiated there was nothing left to them but national atheism. The only religion they had then to guide them was the religion of reason; the only god the god of reason.AMS November 26, 1896, page 370.4

Thus, “The boldest measures of the French Revolution in regard to the church, were justified beforehand from the point of view of the purest monarchical tradition.” It “was only a rigorous application of the maxims of the ancient monarchy. It was simply Gallicanism to the utmost.”AMS November 26, 1896, page 370.5

“It is well to remind the detractors of the French Revolution, that the National Assembly in this radical measure only imbibed the principles of the ancient French Monarchy.” (De Pressensé, “The Church and the French Revolution.”) And these principles of the ancient French monarchy were derived altogether from the national religion. “The representatives of the ancient society . . imagined that the very foundations had been removed, whereas the maxims of their fathers were being turned against them.”AMS November 26, 1896, page 370.6

And now, just now, there is a national combination of religionists, determined to fasten upon the United States their religion as the national religion. It is proposed by them that the State needs this, and must do it by national acts for its own good. As certainly as they succeed in this, so certainly it will soon be found that instead of being for the good of the nation it is the greatest evil that ever befell the nation, and inevitably threatens only the ruin of the nation. Then a demand will be made that for the good of the nation this religion shall be officially repudiated by the nation as such.AMS November 26, 1896, page 370.7

Bear in mind also that this religion is now proposed to the nation for adoption as Christianity. It is not Christianity, but it is proposed as essentially and only Christianity. When adopted it will be adopted as Christianity; and when found necessary to be repudiated it will be treated still as Christianity. And intentionally to repudiate Christianity, even though this be brought about through apostate and false Christianity, is to land in atheism. And for the national authority to do this, is to land in national atheism. This is as certain now as it was before. And thus this nation, by encouraging this proposed national religion, will throw itself, as did France, into the terrible strait between the curse of a religious despotism working only certain ruin, and the curse of a national atheism which can work nothing less. Will the people, will Congress, will the nation, take warning in time? And by keeping themselves clear of all semblance of recognition of a national religion, will they do all in their power to enable this nation to escape the ruin which is but the logical result of the establishment of an exclusive national religion?AMS November 26, 1896, page 370.8

“To this day the problem entered upon in 1789 is still before us.”—De Pressens?.AMS November 26, 1896, page 370.9

The French Revolution and the United States Government began in the same year.AMS November 26, 1896, page 370.10

In the year 1789, and because of genuine respect to Christianity, the United States rejected all semblance of national religion, holding that no national religion is Christianity. Thus in the Constitution of the United States was embodied the very principle announced by Jesus Christ for earthly government, when he said, “My kingdom is not of this world;” “Render unto Cesar the things that are Cesar’s, and unto God the things that are God’s;” “If any man hear my words, and believe not, I judge him not.”AMS November 26, 1896, page 370.11

In the year 1789, began the French Revolution—the inevitable logic of an exclusive national religion—an attempt of the French nation to relieve itself of the unbearable curse which had been put upon it in the exclusive establishment of a national religion. This religion was held to be Christianity, and because of its abominable practices and unbearable oppression, was hated and repudiated, and the nation was plunged into national atheism as the only escape.AMS November 26, 1896, page 370.12

Thus in these two nations in the same year God set before the world those two all-important lessons as to the right way and the wrong way. These lessons have been before the nations ever since for their instruction. By the example of the United States the other nations were led gradually but constantly in the right way. But now, against Scripture, against the Constitution and every fundamental principle of the United States, against blessed experience, and in the very face of the terrible warning of the French Revolution, the allied religious forces of the United States are determined to accomplish here the establishment of an exclusive national religion.AMS November 26, 1896, page 370.13

Is it possible that the American people will allow themselves and the national power thus to be carried captive to error that cannot possibly mean anything but ruin!AMS November 26, 1896, page 370.14

“Who Is Warring Against the Government?” American Sentinel 11, 47, p. 372.

ATJ

THE Christian Endeavorer says that the Seventh-day Adventists are “carrying on a guerilla warfare against the United States Government.” That paper is just as near the truth in this, as it is in some other of its prominent theories: as for instance that Sunday is the Sabbath, and that “the only preparation for heavenly citizenship is conspicuous and persevering fidelity to the duties pertaining to our earthly citizenship.”AMS November 26, 1896, page 372.1

The trouble with the National Reform-Christian Endeavorers is, that they have become so powerful that they begin to think that they are the government, and consequently that whoever is opposed to their evil designs is against the United States Government. This is a mistake—just yet at least.AMS November 26, 1896, page 372.2

The principle of total separation of religion and the State, which is the fundamental principle of the Constitution and Government of the United States, as our fathers ordained the Constitution and established the Government, is the genuine principle that Christ announced with respect to governments on earth. And to this principle all genuine Seventh-day Adventists are not only friendly, but absolutely wedded—or, if you please, consecrated.AMS November 26, 1896, page 372.3

The men who ordained and established the United States Constitution and Government, totally separate from religion in general and from the Christian religion in particular, said, and with them the Seventh-day Adventists say:—AMS November 26, 1896, page 372.4

There is no argument in favor of establishing the Christian religion but may be pleaded with equal propriety for establishing the tenets of Mohammed by those who believe the Alcoran.AMS November 26, 1896, page 372.5

They said:—AMS November 26, 1896, page 372.6

It is impossible for the magistrate to adjudge the right of preference among the various sects that profess the Christian faith, without erecting a claim to infallibity [sic.], which would lead us back to the church of Rome.AMS November 26, 1896, page 372.7

They said:—AMS November 26, 1896, page 372.8

When our Blessed Saviour declares his kingdom is not of this world, he renounces all dependence upon State power; and as his weapons are spiritual, and were only designed to have influence on the judgment and heart of man, we are persuaded that if mankind were left in quiet possession of their inalienable religious privileges, Christianity, as in the days of the apostles, would continue to prevail and flourish in the greatest purity by its own native excellence, and under the all-disposing providence of God.AMS November 26, 1896, page 372.9

They said:—AMS November 26, 1896, page 372.10

To judge for ourselves, and to engage in the exercise of religion agreeably to the dictates of our own consciences, is an unalienable right, which, upon the principles on which the gospel was first propagated and the Reformation from popery carried on, can never be transferred to another.AMS November 26, 1896, page 372.11

They said:—AMS November 26, 1896, page 372.12

As every good Christian believes that Christ has ordained a complete system of laws for the government of his kingdom, so we are persuaded that by his providence he will support it to its final consummation.AMS November 26, 1896, page 372.13

They said that:—AMS November 26, 1896, page 372.14

Almighty God hath created the mind free. All attempts to influence it by temporal punishments or burdens, or by civil incapacitations, tend only to beget habits of hypocrisy and meanness: and are a departure from the plan of the holy Author of our religion, who, being Lord both of body and mind, yet chose not to propagate it by coercions on either as was in his almighty power to do. The impious presumption of legislators and rulers, civil as well as ecclesiastical, who, being themselves but fallible and uninspired men, have assumed dominion over the faith of others, setting up their own opinions as the only true and infallible, and as such endeavoring to impose them on others, hath established and maintained false religions over the greatest part of the world and through all time.AMS November 26, 1896, page 372.15

They said that:—AMS November 26, 1896, page 372.16

We hold it for a fundamental and undeniable truth that “religion or the duty which we owe to our Creator and the manner of discharging it, can be directed only by reason and conviction, not by force or violence.” The religion, then, of every man must be left to the conviction and conscience of every man; and it is the right of every man to exercise it as these may dictate. This right is in its nature an unalienable right: it is unalienable because the opinions of men, depending only on the evidence contemplated in their own minds, cannot follow the dictates of other men; it is unalienable also, because what is here a right towards men is a duty towards the Creator. It is the duty of every man to render to the Creator such homage, and such only, as he believes to be acceptable to him. This duty is precedent, both in order of time and in degree of obligation, to the claims of civil society.AMS November 26, 1896, page 372.17

They said:—AMS November 26, 1896, page 372.18

Experience witnesseth that ecclesiastical establishments, instead of maintaining the purity and efficacy of religion, have had a contrary operation. During almost fifteen centuries has the legal establishment of Christianity been on trial. What have been its fruits? More or less in all places, pride and indolence in the clergy; ignorance and servility in the laity; in both, superstition, bigotry, and persecution.AMS November 26, 1896, page 372.19

Further, and as to the effect of governmental recognition of religion upon the State itself, these same noble men said:—AMS November 26, 1896, page 372.20

Religious establishments are highly injurious to the temporal interests of any community.AMS November 26, 1896, page 372.21

Again they said:—AMS November 26, 1896, page 372.22

The establishment in question is not necessary to civil government. If religion be not within the cognizance of civil government, how can its legal establishment be necessary to civil government? What influence, in fact, have ecclesiastical establishments had on civil society? In some instances they have been seen to erect a spiritual tyranny on the ruins of civil authority; in many instances they have been seen upholding the thrones of political tyranny; IN NO INSTANCE have they been seen the guardians of the liberties of the people. Rulers who wished to subvert the public liberty may have found in established clergy, convenient auxiliaries. A just government, instituted to secure and perpetuate it, needs them not.AMS November 26, 1896, page 372.23

And again they said:—AMS November 26, 1896, page 372.24

Attempts to enforce, by legal sanctions, acts obnoxious to so great a proportion of citizens, tend to enervate the laws in general, and to slacken the bonds of society. If it be difficult to execute any law which is not generally deemed necessary or salutary, what must be the case where it is deemed invalid and dangerous? And what may be the effect of so striking an example of impotency in the government, on its general authority?AMS November 26, 1896, page 372.25

All this was said in that day by the men who ordained and established the Constitution and Government of the United States, with the total separation of religion and the nation. And all this is said to-day by the Seventh-day Adventists. All this was said by those noble men in that day in uncompromising opposition to any sort of governmental recognition of religion, in the interests of religious and civil liberty, in sincere respect to Christianity, and for the best possible securing of the State. And all this is said to-day, in the same way and for the same reasons, by the Seventh-day Adventists and the AMERICAN SENTINEL.AMS November 26, 1896, page 372.26

And by these same tokens it is demonstrated that the Seventh-day Adventists and the AMERICAN SENTINEL are among the best possible friends that the United States Government has to-day; and that the best possible way for any man really to befriend the United States Government to-day is to stand with the Seventh-day Adventists and the AMERICAN SENTINEL in their uncompromising opposition to the encroachments of a national religion, as did the noble men who created the United States Government.AMS November 26, 1896, page 372.27

“Christianity and Confederation” American Sentinel 11, 47, p. 373.

ATJ

CONFEDERATION is a principle upon which success is commonly sought in business enterprises. Especially is it a marked feature of successful business policy at the present time. “In union there is strength;” and men who excel in business acumen have discovered how to apply the principle with the greatest profit to themselves in business transactions. The result is vast monopolies and trusts, which gradually absorb to themselves the whole or a large part of the field of the business in which they engage; and become oppressive to the people and dangerous to the nation.AMS November 26, 1896, page 373.1

But what is especially significant in this connection is that the same principle is being employed as the basis of important operations by the church.AMS November 26, 1896, page 373.2

But it is worldly policy, and, because it is such, has no proper place in the church. The church’s strength is to be derived in a different way. For the work to which she is ordained, her strength must come alone from God. The unity which is designed to be hers is altogether superior in kind to any that can be possible in a worldly enterprise.AMS November 26, 1896, page 373.3

No one will question this who believes the testimony of Scripture upon this point. It will be necessary only to call to mind a few texts bearing on the relation of the church to Christ, to see the nature of Christian unity, and that upon which it depends.AMS November 26, 1896, page 373.4

The Christian church is united to Christ. He is the “true vine,” and Christians are the branches. John 14:1. He is the head; his church is the body. Colossians 1:18; Ephesians 5:23. Just prior to his ascension the Saviour said to his followers, “All power is given unto me in heaven and in earth” (Matthew 28:18), and this was made the basis of his great commission to them, “Go ye therefore into all the world, and preach the gospel to every creature.” United to Christ, the invisible head, the church is to be pervaded by that harmony which exists between the various members of the human body in doing that which is dictated by the head, and endued with all power to perform the mission with which she has been entrusted. The means by which this connection with the visible head is maintained, is faith in the word of God. The agency which works in the body to manifest the divine power and wisdom of the Head, is the Holy Spirit. Such an arrangement leaves nothing to be desired.AMS November 26, 1896, page 373.5

This is God’s plan of work for his church. There is another plan of church work, which embodies the wisdom and power of man. Under the latter plan unity is to a certain degree secured by confederation and the spiritual subordination of man to his fellowman. When the former system is abandoned the inevitable tendency is toward the latter. Without the unity of the Spirit, which makes the individuals whom it leads one in heart and purpose with Jesus Christ, and thus in harmony with one anther, there must come an attempt at unity by binding men together through means that are merely human. By such means only the outward semblance of Christian unity is produced, and not the unity itself. A visible confederacy, with a visible earthly head, takes the place of the invisible organization whose bond is that of the Spirit, united to the invisible head—Christ. It is but a very poor counterfeit of the divine system, yet it suffices to deceive many souls.AMS November 26, 1896, page 373.6

This is the light in which must be viewed the present marked movement within the church toward confederation. The divine unity has been lost. The power which the Saviour declared to be given unto him for his church, is not in the professedly Christian church to-day. The church realizes this fact, and realizes that she is not making headway against the world. And now she is seeking for greater power by the means and methods which are in vogue among worldly organizations.AMS November 26, 1896, page 373.7

The church has set herself to the task of improving upon the methods designed by God. “There is,” it has been truthfully observed, “a constant tendency among men to say, or at any rate to feel, that the church, as God has left it to us, leaves something to be desired; and so men set themselves to supply this want. They get up schemes, associations, doctrines, which are confessedly without direct authority of Scripture.” The church does not realize that, as she is to-day, she is not the church as designed and placed in the world by God.AMS November 26, 1896, page 373.8

The natural result of the effort to supply what the church feels to be lacking to her effectiveness in religious work, is the adoption of worldly methods and the seizure of worldly power. The worldly method subordinates man to his fellowman, and the worldly power, which is the power of the State, is employed to make this subordination effective. Out of this system arose the papacy in earlier times, and out of it nothing less than the living likeness of the papacy can come to-day.AMS November 26, 1896, page 373.9

We live in a time of multiplying organizations; and nowhere is this phenomenon more marked than in the field of religion. It would be needless to enumerate the many religious societies which have sprung not only into existence but into prominence within the last decade. They are societies which unite the members of antagonistic sects, and seem to present to the church the long-sought basis of Christian union. These societies have found in the movement for “Christian Citizenship” a common basis for action. In this movement therefore lies the greatest danger now, to the nation. Through this they are determined to seize the temporal power. Thus another mighty papal power is rising in this professedly Christian land.AMS November 26, 1896, page 373.10

In view of this remarkable movement, as of every marked development in the religious world, it is well to inquire, What saith the Scripture? The answer is to be found in the language of Isaiah 8:12, 13: “Say ye not, A confederacy, to all them to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread.” The Lord will not conduct his work through confederacies. He will oppose these agencies, and work now as he ever has worked with that people, be they many or few, who are bound to him and to one another in the unity which he himself has instituted for his followers—the unity of the Spirit.AMS November 26, 1896, page 373.11

November 12, 1896

December 3, 1896