THE measure of strength and prosperity in any government can be accurately judged by the degree of civil and religious freedom enjoyed by those living under it.AMS March 24, 1898, page 177.2

CIVIL government can accomplish its ends only as it has and employs force to compel obedience; Christianity can accomplish her ends only as she refrains from the use of force.AMS March 24, 1898, page 177.3

A SUNDAY law, or any form of religious legislation, is a blow which falls much more severely upon free government than upon the individuals who are its intended victims.AMS March 24, 1898, page 177.4

THERE is a pope within you, unless the kingdom of God is within you. It is the popery in people by nature that makes possible and calls for a pope outside of them.AMS March 24, 1898, page 177.5

OUGHT the citizen of Spain, in case of war over the “Maine” disaster, to be patriotic and support his country, and do all the damage possible to this country? If not, why not?AMS March 24, 1898, page 177.6

THE man who wants to keep Sunday can keep it without any Sunday law; and the man who doesn’t want to keep Sunday can get neither rest nor religion out of such a law if he has one.AMS March 24, 1898, page 177.7

“COME up and see my zeal for the Lord,” said Jehu, the king of Israel, as he was on his way to execute vengeance upon the stronghold of idolatry; but Jehu did not accomplish much as a reformer. And the reason was that his reform work was by force of arms and not by the power of the Spirit.AMS March 24, 1898, page 177.8

IT is said there must be no union of church and state, because that would discriminate against some of the churches. But how can there be a union of the state with religion without discriminating against some religion? And if it be right for the civil power to discriminate against one religion in favor of another, why is not such discrimination just as regards the churches?AMS March 24, 1898, page 177.9

“The Question of Disturbance” American Sentinel 13, 12, pp. 177, 178.

ATJ

IT is provided in nearly every Sunday law upon the statute books of the States, that any work that is to be permitted on Sunday must not be to the “disturbance” of other people. This provision is a hollow sham.AMS March 24, 1898, page 177.1

It is not lawful to disturb people—in any proper sense of the word—on any day of the week. It is no more lawful to disturb people on Monday than it is on Sunday.AMS March 24, 1898, page 177.2

Unless a different and extraordinary kind of disturbance is meant by this provision of the Sunday laws, therefore, there is no possible reason for making it. But why should some extraordinary meaning be put upon the word “disturbance” for Sunday only?AMS March 24, 1898, page 177.3

Whatever disturbs the mid-week prayer-meeting, or the devotions of any person on ordinary days of the week is a disturbance in the proper sense, and is prohibited by law, irrespective of Sunday statutes. And whatever does not disturb people on such occasions, cannot properly be considered a disturbance on the first day of the week.AMS March 24, 1898, page 177.4

But some people are very much “disturbed” by the mere knowledge that other persons are at work on their day of rest, thus indicating that they dissent from their views as regards the sanctity of the day. They want their feelings protected from disturbance no less than their devotions. But truth—and religious truth especially—has always had to make its way in this world by disturbing somebody’s feelings. And no person’s feelings have been more disturbed than those of the people who were in error.AMS March 24, 1898, page 177.5

All such “disturbance” is for the good of mankind. It is especially for the good of those resting in error, if they will but have the meekness to profit by it.AMS March 24, 1898, page 178.1

Let ideas jostle one against another without restraint in the wide arena of religious controversy. Truth must always be the gainer by it, and error the loser.AMS March 24, 1898, page 178.2

People who claim the right to work on the first day of the week do not claim any right to disturb people and have no wish to disturb them. Religious assemblies are amply protected by law upon all days of the week, and there is no occasion for giving them or any individuals special “protection” on Sunday.AMS March 24, 1898, page 178.3

“‘Christian Citizenship’ in Practice” American Sentinel 13, 12, pp. 178, 179.

ATJ

WE have presented several Bible studies with the Christian Citizen on the separation of church and state, which can mean nothing else than the separation from the state those who belong to the church. As certainly as those who are united with the church are united with the state, there is in the very nature of things the union of church and state.AMS March 24, 1898, page 178.1

It may perhaps now be well to take a glance at the history of church and state; as we desire to do everything possible to help those Christian Citizen people.AMS March 24, 1898, page 178.2

One of the clearest and most profound productions on the history of church and state is the “Ecclesiastical Researches” of Robert Robinson. A close acquaintance with the Scriptures is all that is needed to see that this is so. He declares plainly of the early church, that “Christians of all classes had always thought religion independent of secular government;” and that “this is clear to a demonstration by their conduct.”AMS March 24, 1898, page 178.3

“Paganism was the religion of the state, and pontiff was a title annexed to that of emperor. But Christians all disowned by their practice the office of high-priest, while they allowed and obeyed that of imperator.AMS March 24, 1898, page 178.4

“These Christians ought to be divided into two general classes. They had all set out with order: but some had degenerated into government; which was a very distinct discipline, and is the true and real seed of every kind of hierarchy. Originally placed by Jesus in a position of perfect equality, they felt their freedom when they met, and so formed a mutual confederacy against sin: having separately no authority at all, and collectively only that of declaring on due investigation that an individual had committed a known crime, which by violating the contract discharged them from their obligations to continue in society with him.AMS March 24, 1898, page 178.5

“If any of the number were chosen to officiate for the rest, the offices did not lift them out of the state of brethren into that of rulers.... The whole assembly judged whether their officers conducted their affairs properly: and there was perfect order and liberty but no government.AMS March 24, 1898, page 178.6

“Into some of these congregations came that wrong-headed sort of men, who were half-Jews and who thought that Christianity would be mightily improved by inserting the Jewish ritual into Christian practice. Of this sort were all the ‘saints,’ and Jerome expressly says that what Moses and Aaron and the Levites were among the Jews, that teachers and officers ought to be in the Christian church.”AMS March 24, 1898, page 178.7

“By slow degrees this Jewish theology depraved the church, and subverted the primitive order by losing the old idea of confederacy against vice, and by elevating the servants of the church into inspectors and watchmen, and guides, and masters, and monarchs, who, as they rose, sunk the people in due proportion—first into carelessness, sunk the people in due proportion—first into carelessness through confidence, next into inability through ignorance, and lastly into the most abject slavery, when tyranny was played off for virtue; and to stamp the people into dust and ashes was the only method of acquiring distinction and wealth, honor, ease, and everlasting reputation. On these piteous ruins rose the saintship of Augustine, and Cyprion, and Becket, and the theology converted these dregs of the world into oracles of God.AMS March 24, 1898, page 178.8

This lust of power and government in the church led directly and inevitably to the lust of power and government in the state. “Bishops became a legislative power, and each bishop of a city church exercised this authority in three distinct characters: At home in his own cathedral, assisted by a session of clergy, whom he created and supported, he gave law to his church. In a provincial synod, assisted by other bishops, living within a district of secular division, he gave laws to all the province. In general councils he was one of a body that made laws for the whole empire. Over all in this period was the emperor, who presided as high priest, or as the Emperor Constantine used to call himself, bishop or superintendent of the external affairs of the church.AMS March 24, 1898, page 178.9

“In virtue of this office, old in name and new in practice, the emperor defended the church, not the state; suppressed enemies of the church, not those of the empire; called councils, enforced the canons, placed and displaced priests, and became the executive power, not for the benefit of a free commonwealth, but for the support of a dangerous monopoly. Thousands of volumes, ancient and modern, have been written to assort and conciliate this kind of government, but it never can be exonerated.AMS March 24, 1898, page 178.10

“Before this time emperors were not under any obligation to think of religion as they were ordered. Their reason and conscience were free, and an emperor might choose his god and his ritual; but now it was understood that he was to obey the church in all matters of religion. This was extremely difficult for the church was divided into two great factions, Arian and Trinitarian [or those who were in power and those who were not], that persecuted each other with a mortal hatred. And it was curious enough to require the emperor to believe a point under examination, which neither side had skill to determine.AMS March 24, 1898, page 178.11

“On the other hand, the church was to obey the emperor in secular things; but this was a very difficult undertaking, for cathedrals, and honors, and privileges, and endowments, and a thousand other secular things were so closely connected with this kind of church, and so essential to its very existence, that one absolute emperor might ruin in an instant what another had cherished for half a century.AMS March 24, 1898, page 180.1

“There is not an evil that can blast society which is not contained in this fatal coalition. Out of these two absolute powers in one kingdom rise new crimes, new claims, new disputes, a new order of men to investigate them, new canons of law, new officers, new courts, new taxes, new punishments, a new world all in arms, animated with a fury that never sleeps and never cools until one party subdues the other into silence. There was no peace in any kingdom where this system was adopted till either the prince disarmed the priest or the priest dethroned the prince.”—pp. 133-139.AMS March 24, 1898, page 180.2

This sketch, though brief, is a complete history of the false Christian citizenship idea, the union of church and state, from its beginning in the Christian era until now; and it is a perfect forecast of the only thing that can possibly come in the United States, and that will certainly come, as surely as the present “Christian citizenship” movement shall succeed in its designs upon the government. A. T. J.AMS March 24, 1898, page 180.3

“The True Reformer” American Sentinel 13, 12, p. 179.

ATJ

“AND Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, “As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.”AMS March 24, 1898, page 179.1

In these words the Scriptures introduce to us one who stands almost preëminent among the world’s reformers. It will be instructive to glance at some features of the situation in which he is set before us.AMS March 24, 1898, page 179.2

Ahab was the king of Israel. Against the king and the kingdom Elijah stood alone. No human arm was raised for his assistance. No votes were cast, no legislation was enacted, in his favor. All the power of the government,—of law, of the courts, of the army,—was at the command of the king. Against all these Elijah dared to proclaim boldly, to the king’s face, and with perfect assurance, the message of a radical reform throughout the kingdom.AMS March 24, 1898, page 179.3

Who was this Elijah? The Scriptures answers: “Elias was a man subject to like passions as we are; and he prayed earnestly that it might not rain; and it rained not on the earth by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit.” James 5:17, 18.AMS March 24, 1898, page 179.4

What then was the difference between Elijah and ourselves? By nature there was no difference. He was a man of like passions with us; but in comparing his work with that of the “reformer” of this day, a vast difference is apparent. The secret is revealed in his words to Ahab: “As the Lord God of Israel liveth, before whom I stand.” Elijah lived and acted in the presence of the infinite God. He was a man of faith.AMS March 24, 1898, page 179.5

But do not we also stand in the presence of God? Yes; what was true of him is no less true of us. It is true enough, but it is faith that enables us to realize its truth; it is faith that brings it to our minds as a reality. There is a God, the infinite One, Lord of heaven and earth, “before whom I stand.” This is no figure of speech, but a literal fact.AMS March 24, 1898, page 179.6

Elijah’s faith grasped the reality of this great truth, and he acted accordingly. Our faith—if we have faith—will grasp it likewise. And if that be so, we shall act as though that Presence were sensible to the natural eye. Faith deals only with facts; faith convinces us of the reality of things not seen.AMS March 24, 1898, page 179.7

Who, in the presence of God, and loyal to him, would fear all the power of man? Who in that presence, commissioned by Him to proclaim the truth, would feel weak without the aid of man? Who would seek for help form the legislature? The very fact that such things are done by men claiming to speak for God, is conclusive evidence that they have not faith. Faith hears the “still small voice,” and knows it to be more powerful than earthquake, fire, and storm. Faith knows the “sword of the Spirit” to be more powerful than all the swords of steel.AMS March 24, 1898, page 179.8

“The Lord God of Israel liveth, before whom I stand.” That is the language of faith, the language of true reform. The Christian sees in God the true majority; in his law the all-sufficient legislation; in his word the “voice of a multitude,” that is greater than the voice of the ballot. He trusts in the presence of Him who has “all power” “in heaven and in earth.”AMS March 24, 1898, page 179.9

“Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.” Malachi 4:1. The spirit of true reform in the last days is the spirit of Elijah,—the spirit of faith.AMS March 24, 1898, page 179.10

Have you faith?AMS March 24, 1898, page 179.11

“Back Page” American Sentinel 13, 12, p. 193.

ATJ

“AND ye shall be my witnesses ... unto the uttermost part of the earth” were Jesus’ last words to his apostles before his ascension, and were meant for his followers for all time; but judging from the press reports of pulpit utterances, from all over the country, one would think that to-day the order of things was changed, that the duty of the “ambassador for Christ” instead of beseeching men to be reconciled to God, was to incite them to war, and send them forth, not to save men’s lives, but to destroy them.AMS March 24, 1898, page 193.1

THE fiat has gone forth, and from human lips, that “Christ is to be this world’s king,” and also the manner by which this is to be accomplished, namely, “through the gateway of politics.” This of course cannot be accomplished in all the earth at one time, so the initiative has been taken here in America, and it has been purposed to “enthrone Christ on Capitol Hill” as this nation’s king. And this being made an accomplished fact, the movement will reach out till, “through the gateway of politics,” all the earth shall be brought into subjection to Him. Yes; Christ is to be given the kingdoms of this world (Revelation 11:15), and he is to reign forever; but is it to be accomplished in the manner described above? Is Christ to become king through the ballot? On the contrary we are taught in the Word that instead of becoming king through the puny efforts of men, God himself will give him the kingdom (Psalm 2:8; Ezekiel 21:27), and he shall reign forever. O that men would forsake the ways and means that are not of God, that they would realize their high and holy calling, that instead of seeking through the primary and the polls to set up the kingdom of Christ, they would seek to draw men away from the things of this present evil world, and prepare them to stand in that day when the kingdoms of this world, being given to Christ, he shall dash them in pieces like a potters vessel (Psalm 2:9), and set up his kingdom which, occupying the whole earth, shall stand forever. Daniel 2:35, 44.AMS March 24, 1898, page 193.2

THERE is plenty of talking to-day concerning “Christian citizenship,” and the duties of the “Christian citizen.” This country is beyond question the grandest country in the world, but the Christian is a citizen of a better country than this. The citizen of this country may have privileges above that of citizens of all other countries, but the “Christian citizen” has privileges above even this, and the duties that pertain to the Christian citizen are far above and beyond, in every particular, the duties of him who boasts of his citizenship here. The Christian’s citizenship is in heaven (Philippians 3:2, R. V.) and it is his privilege to have the “angels of God” (Hebrews 2:6) do service for him. Hebrews 2:14 (R. V.) Not only that, but he has been called to fill the position of fellow-worker with God (1 Corinthians 3:9) and raised to the position of joint-heir with Jesus Christ as a child of God (Romans 8:17) and been given the position of ambassador from the court of heaven (2 Corinthians 5:20), his duty as such, grand and noble above all this earth can give, is to present the claims of God upon man to his fellow-beings, and call them from the kingdoms of this world unto the kingdom of God’s dear Son. Colossians 1:13.AMS March 24, 1898, page 193.3

March 17, 1898

April 7, 1898