AMS we are near the close of the nineteenth century, the testimony of facts tells us unmistakably that our nation is not progressing toward the goal of complete human liberty and enlightenment. And the same may be truthfully said of the world in general.AMS December 19, 1895, page 393.1

It is true, there are many appearances of progress; the achievements of the human intellect in the realm of scientific discovery continue their rapid pace, dazzling the minds as well as the eyes of not a few, and the world is full of boasting and promises of great things on the verge of our realization. But it continues also to be full to overflowing with human misery and want; and it is full also of Utopian schemes for their relief. It is full of the idea of obtaining a living by some easier way than by hard, honest labor, and of gaining wealth and distinction by some more rapid and striking method than was known to our plodding ancestors. But real progress lies in the discovery and adoption of sound, true principles of human conduct and government. It is wholly distinct from progress in scientific discovery, and has no connection with mere politics or with the schemes of Utopian dreamers.AMS December 19, 1895, page 393.2

The trouble is, no real progress has been made toward reforming human nature. That is the same to-day as it was in the Dark Ages, or in any other period of human history. The evil in men’s hearts is intolerant of goodness; the selfishness of men does not scruple to disregard justice and human rights. Men hate their fellowmen as fiercely, and are as bigoted in the assumption of their own virtue and wisdom, as was the case in ages past. The darkest passions of human nature were never more conspicuous in the social world than they are to-day.AMS December 19, 1895, page 393.3

It is not strange, therefore, that even in the midst of the progress and enlightenment of the nineteenth century, there should come a revival of intolerance; that men should exhibit again that disregard of human rights which led to the persecutions of other times. The old controversy between good and evil was never dead, and cannot die so long as both exist. There have come lulls in the fierceness of the strife, but no approach to a reconciliation between the opposing forces, for no such thing is possible. Evil-minded men are no more pleased at the rebuke of a righteous life to-day, than was Cain when he slew his brother.AMS December 19, 1895, page 393.4

That religious intolerance does exist to-day, and is manifested in our land in open religious persecution, under legal sanction, is attested by existing facts. That this persecution is spreading and that the principles by which it is sanctioned are fast gaining ground in public credence, is likewise attested. In 1889, the case of R. M. King, a Tennessee farmer, who was arrested for quietly working in his field on Sunday, attracted general attention as a striking departure from the established principles and policy of government in this country. But other cases quickly followed, not only in Tennessee but in other States; and to-day no one case of such persecution attracts particular notice. Last summer, the spectacle of eight conscientious Seventh-day Adventists serving a sentence in the chain-gang in Rhea County, Tenn., for not keeping Sunday, caused widespread comment by the secular press; but simple individual arrests for such an “offense” have become occurrences too common and familiar to justify, from a newspaper standpoint, particular mention.AMS December 19, 1895, page 393.5

For a time this manifestation of religious intolerance seemed to have a sectional aspect, being confined to some southern States; but erelong it became evident that it was not due to sectional differences in customs and views. It appeared in the northern States, particularly in Illinois, where several cases of seventh-day observers arrested for Sunday work are now pending the decision of the superior court, to which they were appealed. From a legal standpoint, this intolerance has seemed even more unjustifiable in the North than in the South, since it was manifested in direct contravention of a part of the Sunday statute which declares that the latter shall not be construed to prevent the exercise of the right of conscience by whomever may observe any other day than Sunday as the Sabbath. Such persecution is therefore directly contrary to the evident intent of the statute itself.AMS December 19, 1895, page 393.6

This intolerance is growing and spreading, and will continued to do so, being based on the depravity of human nature, and the false principles of government which are being diligently inculcated by certain zealous but blind guides in the religious world, tending directly to a union of Church and State. It should be noticed also that modern theories of government are getting rapidly away from the great principle of individualism, which was the underlying idea in the structure of government reared by our forefathers. The doctrine that the Individual in government has nothing centering in himself, but is merely a circumstance in the general scheme of control and guidance for the body politic, seems now to have met with almost universal acceptance by the modern theorists and exponents of governmental philosophy.AMS December 19, 1895, page 393.7

But this doctrine is false, and destructive of the very foundations of good government. Individualism in government is a fact, and cannot be theorized or legislated out of existence. At the very foundation of all forms of human organization, lies the individual; and it is no more possible to disconnect that organization from the individuality of its component units, from their wills, their sentiments and their inclinations, than it is to make a machine which will run itself. Republican government is, as Lincoln defines it, government “by the people” as well as for them. It is not a scheme for controlling the individual wills of the people by some central power which assumes the office of a parent; but it is a reflection, a sort of composite photograph, of those wills, concerning that with which civil government has to do; and whatever affects those wills affects the government itself.AMS December 19, 1895, page 393.8

All just government leaves individuality alone; desiring its free development, rather than its repression. It recognizes that the individual has certain liberties arising from the very fact of his existence, and centering in himself, and which cannot rightfully be disturbed even under the plea of the “greatest good to the greatest number.” When those liberties are disturbed, the individual suffers. Under a repressive government which denies the absolute right of the individual to anything in his possession, but holds him bound to surrender any and every liberty whenever it shall be deemed necessary to the general welfare, the development of strong, self-reliant and self-respecting individual character, which is the real strength and life of a nation, is hindered and in time well-nigh suppressed; and in its place there springs up a paternalism which is despotism in its worst form.AMS December 19, 1895, page 393.9

There is one mighty force in the world to-day which stands for individualism; and that is the gospel of Jesus Christ. There is one government in which individualism finds full recognition, and that is the government of God. God is not a despot. He will have no slaves in his kingdom, but only free men. No person will ever get there who does not enjoy perfect individual freedom in every respect. His kingdom and government are perfect; and the nearer any earthly government can approach to his in respect to the individual freedom enjoyed by all its subjects, the better will that government have become.AMS December 19, 1895, page 394.1

We have fallen upon evil times. The tide of human progress in the governmental recognition of natural rights is turning backward towards intolerance, and the dragon of religious persecution is rearing his head, while the people slumber on, forgetful that “eternal vigilance is the price of liberty,” or deeming this an outgrown proverb. But while the everlasting gospel is yet proclaimed, the cause of human individual liberty will not perish from the earth. To that gospel the liberty-loving soul must look henceforth.AMS December 19, 1895, page 394.2

“‘Christian Sociology’” American Sentinel 10, 50, pp. 394, 395.

ATJ

WILBUR F. CRAFTS, Ph. D., author of “The Sabbath for Man,” “The Civil Sabbath,” etc., has given to the world another book, “Practical Christian Sociology.” ^{1Funk & Wagnalls, New York, London and Toronto.}AMS December 19, 1895, page 394.1

This book contains over five hundred pages, and the key-note of the whole work is “the salvation of society through the Kingship of Christ.” ^{2P. 28.}AMS December 19, 1895, page 394.2

“In order to solve social problems,” says our author, “the Church needs to be reminded that the Kingship of Christ as the salvation of society and the Saviourship of Christ in its relation to the individual, are equally and often together proclaimed in the Bible.” ^{3P. 26.} And it is this phantom, “the salvation of society,” which is pursued throughout the entire work in question. It is this thought, therefore, which, more than all others in this book, demands our attention.AMS December 19, 1895, page 394.3

“The heart of Christian sociology,” says Dr. Crafts, “is the Kingship of Christ. The individual is saved by his cross, but society is saved by his crown, that is, by the application of the law of Christ to all human associations—to the family, the school, the shop, the church, the State.”AMS December 19, 1895, page 394.4

“The law of Christ, which is to be thus applied, includes,” says our author, “more than that trilogy of love, the ‘new commandment,’ the Golden Rule, and the Royal Law. Those two words of Christ, ‘my commandments,’ include many other New Testament laws. The general opinion that there are only ten commandments is not more unscriptural than the equally common opinion that the Decalogue is not strictly a part of the law of Christ. It is his not only in that he indorsed it, but also in that he originally proclaimed it. The divine Person who gave the law on Sinai was seen, and therefore the Son, for “no man hath seen God [that is, the Father] at any time; the only begotten Son who is in the bosom of the Father, he hath declared [or revealed] him.” ^{4Pp. 22, 26.}AMS December 19, 1895, page 394.5

In these quotations truth and error are found side by side. It was indeed the Son who spoke the law from the quaking mount; it is his law because he proclaimed it; and in this as well as in redemption he and “the Father are one.” But where in all the Word of God are we taught that “society is saved by his crown”?AMS December 19, 1895, page 394.6

Dr. Crafts answers this question by citing the Lord’s Prayer: “Thy kingdom come; they will be done as in heaven so on earth.” But what warrant is there in these words for the declaration that Christ is the Saviour of society, in any other sense than that he is the Saviour of the individuals who compose society?AMS December 19, 1895, page 395.1

True, the Scriptures teach that this earth is yet to be filled with “the knowledge of the Lord, as the waters covers the sea;” ^{5Isaiah 11:9.} that “the tabernacle of God is [to be] with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.” ^{6Revelation 21:3.} But this is not spoken of men in their mortal state, nor of the earth in its present condition.AMS December 19, 1895, page 395.2

The Scriptures tell us plainly that instead of growing better and better until all are converted to Christ, “evil men and seducers shall wax worse and worse, deceiving and being deceived;” ^{72 Timothy 3:13.} until at last just before the second coming of Christ, it will be as it was in the days of Noah. ^{8Matthew 24:37; Genesis 6:5.}AMS December 19, 1895, page 395.3

In a letter to his son in the gospel, the apostle Paul says of the last days:—AMS December 19, 1895, page 395.4

This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy. Without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof: from such turn away.” ^{92 Timothy 3:1-5.}AMS December 19, 1895, page 395.5

And in view of these things the apostle gave Timothy, and all who should come after him, this solemn charge:—AMS December 19, 1895, page 395.6

I charge thee in the sight of God, and of Christ Jesus, who shall judge the quick and the dead, and by his appearing and his kingdom: preach the word; be instant in season, out of season; reprove, rebuke, exhort, with all longsuffering and teaching. For the time will come when they will not endure the sound doctrine; but, having itching ears, will heap to themselves teachers after their own lusts; and will turn away their ears from the truth, and turn aside unto fables. ^{102 Timothy 4:1-4. (R. V.)}AMS December 19, 1895, page 395.7

And it might now be appropriately said: “The time has come when they will not endure sound doctrine,” for rejecting the plain teaching of the word of God, the Church has gone after the fable of the world’s conversion, and kindred errors calculated to lure souls to death.AMS December 19, 1895, page 395.8

But destruction, not conversion, awaits the kingdoms of this world. “Ask of me,” says the Father to the Son, “and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.” ^{11Psalm 2:8, 9.}AMS December 19, 1895, page 395.9

Writing of this destruction and of the lack of faith in the last days, the apostle Peter says:—AMS December 19, 1895, page 395.10

There shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation. For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water; whereby the world that then was, being overflowed with water, perished; but the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.... The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein shall be burned up.... Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. ^{122 Peter 3:3-13.}AMS December 19, 1895, page 395.11

It is in this new or renewed earth, promised in Isaiah 66:22, that God’s will is to be done as it is in heaven; and to pray: “Thy kingdom come; thy will be done as in heaven so on earth,” is to pray for everything which must attend it, including the utter destruction of all things earthly as they now exist.AMS December 19, 1895, page 395.12

“Blessed are the meek, for they shall inherit the earth,” ^{13Matthew 5:5.} is not a promise of temporal inheritance, but of an everlasting possession. God’s people are strangers and pilgrims in the earth in its present condition as was Abraham, and like him they look for “a city which hath foundation, whose builder and maker is God.” ^{14Hebrews 11:9, 10.}AMS December 19, 1895, page 395.13

The purpose of the gospel is to prepare subjects for the future glorious kingdom of God, not to save human society as at puresent constituted. Society as it now exists, or as it is possible in this mortal state, is not to be saved by the kingship of Christ. The first act of Christ when he receives from the Father the kingdoms of this world will be to dash in pieces and utterly destroy civil society as we know it, to make way for that society wherein they “neither marry, nor are given in marriage; neither can they die any more: for they are equal unto the angels, and are the children of God, being the children of the resurrection.” ^{15Luke 20:35, 36.}AMS December 19, 1895, page 395.14

Christ is now a priest upon his Father’s throne. ^{16Zechariah 6:13.} He is now by the power of his word and the divine influences of his Spirit preparing subjects for the kingdom promised him, and which will be given to him by the Father at the conclusion of his work as priest. He himself connects his second advent and the taking of his kingdom in these words: “When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats.” ^{17Matthew 25:31, 32.} The apostle Paul likewise connects Christ’s appearing and his kingdom in his charge to Timothy: “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word.” But our author, and others of like mind, would take Christ by force and make him king, and install themselves as his representatives on earth to declare his will and to administer his law, or rather their version of that law. But whether they realize it or not, the success of their scheme would be nothing less than the establishment of another papacy. Christ has however no accredited human representatives on earth except his ministers, and their commission only authorizes them to preach the gospel; it gives them no authority to exercise civil power. The language of Christ’s representatives should be: “All things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.” ^{182 Corinthians 5:18-20.} But such is not the language of the papacy nor of its image, formed and managed by “Protestants” who, instead of protesting against papal methods, avail themselves of those methods for the furtherance of that which they imagine to be the gospel.AMS December 19, 1895, page 395.15

“Freedom Toward God” American Sentinel 10, 50, p. 396.

ATJ

THERE is one thought which alone should deter all men from any interference with their fellows in matters of conscience; it is this: that every man being accountable to God, must be left perfectly free in things pertaining to God. Were God to commission any man or set of men to exercise authority in his name in matters of conscience, he would be bound by the acts of his agents and could not call to account his creatures who had obeyed in good faith his authorized agents.AMS December 19, 1895, page 396.1

Civil government is an absolute necessity to social moral beings in a state of alienation from God. Without it no man would be secure in the exercise of his rights, and men in their selfishness would destroy one another. To prevent this, and to secure to men the enjoyment of those temporal blessings with which God has surrounded them, the Creator ordained the powers that be for the purpose of guarding the rights of the weak against the aggressions of the strong.AMS December 19, 1895, page 396.2

That men should be self-governing in affairs pertaining to their relations with each other, is necessary in order that they may be left free to develop moral character. If every transgression by man against his fellowman was visited with swift and certain punishment man would not be left free to develop character; but being terrorized, he would through fear do those things which he ought to do from love. On the other hand, had God not endowed man with the faculty of self-government, and with a certain sense of justice which leads them to organize themselves into civil governments for mutual protection, no man would be secure in his natural right, because judgment against an evil work being long deferred, the hearts of the sons of men would have been fully set in them to do evil, and the earth would have been filled with violence.AMS December 19, 1895, page 396.3

But reasoning is not necessary to establish the proposition that men are, and of a right ought to be, free and independent of all human dictation in matters pertaining to God. Every man desires such freedom for himself. This being true, the Golden Rule expresses every man’s duty to every other man in the premises: “All things whatsoever ye would that men should do to you, do ye even so to them.” The man who would that some other man should coerce him in matters of religious faith and practice, is the only man who can, with a shadow of consistency, even so much as attempt to coerce any other man.AMS December 19, 1895, page 396.4

The Golden Rule honestly obeyed, would secure to every man true religious liberty.AMS December 19, 1895, page 396.5

December 12, 1895