Earlier text: The Victory at EbenezerAppeal and Protest.
By J. H. Waggoner
To the Members of the National Convention to Secure the Religious Amendment of the Constitution, held in Pittsburgh, Pa., February 4 and 5, 1874. [The present state of the Sunday cause makes almost everything of interest which has a bearing on the case. The entire Sunday movement looks toward a Religious Amendment of the Constitution of the United States. In no other way can the Sunday advocates accomplish their purposes. If the Supreme Court of California decides in favor of the law, it will transfer the fight to the Legislature, where, the probability is, the law will be repealed. In any event, the great corporations, as the through lines of railway, can never be restrained from Sunday traffic by State laws. The following "Appeal and Protest" shows how we viewed the subject in 1874, and we have seen no reason to change our views in any particular. To the contrary, passing events strengthen and confirm our faith that we are on the eve of very important fulfillments of prophecy, affecting the truth of God and the rights of his commandment-keeping people.] Although the rules of your Convention would not permit the introduction of views opposed to its object, you have expressed a willingness to hear both sides, and I therefore invite your attention to a brief statement of objections. I speak in behalf of those who observe the seventh day as the Sabbath of the Lord our God, and especially in behalf of the Seventh-day Adventists of America. It is a pleasure to us to agree with all those who profess the spirit of Christian reform, and we are happy to agree with you in the general principles of government; on the necessity of restraining vice and immorality by civil enactments. We deprecate anarchy as we do tyranny. We are neither lawless nor law-breakers; nor have we any fellowship in our religion with the doctrines of the Antinomians. But we are compelled to differ with you in regard to a Religious Amendment to the Constitution of the United States. And we respectfully, but earnestly, enter our protest against the steps you are taking in that direction. Some of our reasons are here briefly offered. There is a clear distinction between morality and Christianity; not a distinction which divorces them, but one which accords to each its own proper relations. Christianity is a remedial system, based upon and enforcing moral law; but moral law antedates Christianity. Moral law proves that men are sinners; Christianity is the remedy for sin. While we recognize the right and duty of civil government to restrain from crime or to enforce morality, as far as its province extends, we deny that it has any right to enforce Christian institutions, which do not admit of coercion. Any attempt to enforce Christianity or its institutions is a usurpation, and is subversive of that freedom of conscience without which there can be no true worship of God. It is contrary to both the teachings and the spirit of the gospel, as a Christian by force is an impossibility. You may say that pure morality by force is also an impossibility. So it is, and this is proof that we must distinguish between civil and moral government. God is the only moral governer; his law is the only moral law. Civil government cannot judge men on merely moral grounds. It may restrain from overt acts of immorality, by which the rights of others are endangered or destroyed. Thus far and no farther may it go in that direction. The argument of Dr. Milligan in your Convention on the right to restrain men from certain actions was altogether irrelevant to the question in issue, as the actions to which he referred were not at all of a religious nature. But as the difference between us which leads us to protest against your course, relates very much to the Sabbath, it may be replied to us that the Sabbath is a fundamental or primary institution, antedating Christianity. To this we consent; but we deny your right to produce it as a reason for your course until you reject both the name and idea of a Christian Sabbath. A Sabbath dating from the creation is, indeed, a primary institution, but not so a Christian Sabbath. The weight and bearing of this distinction may be seen by comparing the Sabbath with other institutions, both primary and secondary. Marriage is a primary institution; it is as old as man's moral relations to God and to his fellow-man. It was instituted before the fall of man, and before any distinction of races existed. And being given to the first of the human family, it is confined to no race or class, therefore, it may be properly guarded by human legislation. But baptism and the Lord's Supper are not of that nature. They are Christian institutions, and may not be enforced upon unbelievers, nor upon any class, by civil power. This will not be disputed. But while we have the teachings and practice of all Christian bodies in favor of this proposition, not a word should be needed to prove to them that the avowed object of your Association, to place "Christian usages and institutions on a legal basis" in our National Constitution, is a wrong, both to man and to Christianity. It is a usurpation over the consciences of men, and a perversion of the gospel system. The distinction between moral law and a remedial or Christian system is so clear and definite that it is impossible that moral law should become remedial. Moral law cannot justify a transgressor. It proves him guilty, but it cannot remove his guilt. It cannot be both moral and remedial. And so says inspiration when speaking of the law as a sinner. "Therefore, by the deeds of the law shall no flesh be justified." Now, the Sabbath is either primary or secondary; either a part of the moral law or of the Christian system, but it cannot be both. If it be a Christian institution, as you claim, then it may no more be enforced by civil authority than may baptism or the Lord's Supper. We affirm that it is a primary institution solely; that it comes down to us unaffected by changes of dispensation, and is confined to no race or class. As our blessed Saviour said, it "was made for man." Having laid down these facts and principles, we protest against the injustice done to us by the advocates of the religious amendment in classing us with the opposers of law, of morality, and of good order. We plead for law—for God's moral law; and we are always happy to meet our fellow-men on this ground. We fully indorse the inspired declarations: "By the law is the knowledge of sin," and "Sin is not imputed when there is no law." For an original, a primary, or creation Sabbath we have a law, in the implicit declaration of Jehovah himself, who said in a voice that shook the earth: "The seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work." And he gave as the only reason for this precept his own example of resting from his work of creation on the seventh day, and his own acts of blessing and sanctifying that day. We have a plain statement in the New Testament that where no law is, there is no sin. And inasmuch as we have found no law for a Christian Sabbath, or for observing the first day of the week as a Sabbath, we protest against being classed with opposers of law and of order, and invite you to produce a warrant for violating the commandment which says, "The seventh day is the Sabbath," and also a precept requiring us to observe another day. We have the disciplines, the confessions of faith, the catechisms, and the constitutions of the various religious bodies recognized as evangelical in favor of this affirmation, that the only Bible commandment for the observance of a weekly Sabbath is the fourth commandment of the decalogue. And we take the position as beyond dispute that, when an institution and its law exists, the obligation of the institution must be found in the law, and may not be inferred from something outside of the law or contrary to the terms of the law. We definitely appeal to your own sense of right in behalf of our protest against being classed with opposers of law and order because we cling to the law, and accept it in the exact words of the Lawgiver, and admit of no unauthorized commutation thereof. If, when the authority of a law is acknowledged as you acknowledge the authority of the fourth commandment, it is allowable to compel men by civil power to depart from its express statements and clearly defined reasons, and to accept the substitution of something else which is inferred, but not commanded, then there is a revelation of divine will of little worth, and then the divine government rests on an unsubstantial foundation. We respect the rights of all classes. The rights of an infidel, as man, may no more be trampled upon by his fellow-man than may the rights of a Christian. We respect the convictions of that ancient people whom God chose to be the depositories of his sacred oracles. But while they, to their own injury and to the dishonor of God's plan of salvation, reject the Lord Jesus as the way of salvation, we protest against being classed with them as enemies to Christ and to his gospel, because we keep that day which Jehovah claimed as his, even from creation. We are Christians; we honor Christ and accept him as our only hope. And the Scriptures to which we have here referred in regard to the authority of the law; its being the rule of life and the standard of right, and the instrument which proves that the world is guilty in the sight of God, were written by an able minister of the New Testament. We profess to "keep the commandments of God and the faith of Jesus." See Rev. 14: 12. We protest, in the name of our Lord and Master, against any legislation to compel us to depart from the explicit teaching of his own word. We protest against the erection of any religious tests in our government, which are calculated to engender the most bitter and unchristian feelings among all classes, and which can conciliate and benefit none. Let the history of the past be a warning against any religious intolerance. And that part of the Declaration of Principles, adopted in this Convention, which refers to the "First Amendment" to the Constitution as a safeguard against any religious intolerance we unhesitatingly pronounce deceptive, as it is not possible to make the Bible and Christian usages the law of the land without a modification of that amendment which forbids the establishment of religion. This you cannot deny. For the sake of Christianity, we protest against your action, believing that it will be injured by so close connection with the civil power. When men have got to accept religious tests in order to swear allegiance to the Constitution, the administration of government must of necessity, soon fall into the hands of professed Christians and church members. And so a premium will be offered to political demagogues to become members of the professed church of Christ for worldly gain and personal aggrandizement. When this comes to pass, we may write "Ichabod" upon the Protestant churches of America. We have reason to fear that our protest will be disregarded, and that you will succeed in carrying out your plans. The spirit of the times is in that direction; a feeling of religious intolerance is growing up in this nation. We regret that it has taken such hold on the minds of so many eminent men of commanding influence. We entreat you to beware lest you be found at length co-workers with that power which will make war with those who keep the commandments of God and have the testimony of Jesus Christ. See Rev. 12: 18. As Protestants, we have very generally agreed that the great anti-Christian power of the book of Revelations, represented by "a wild beast," is the Roman power, or more strictly the Papal Roman power. If you succeed in placing the administration of this government in the hands of the Protestant churches, you will then have made a complete image to that beast, against which we are so strongly warned in that Holy Book. We believe that many of you are sincere in your convictions that you are doing God service, but this is no excuse for a wrong. So was Paul when he persecuted the church of Christ; and so, doubtless, were many officers of the Inquisition who, instead of being ambassadors for Christ, the highest office given to any of his followers, turned judges and executioners of the divine will in regard to religious duties. Do not, we pray you, follow in their steps. You may not intend to oppress the sincere worshipers of God, nor to bind the consciences of any sincere followers of Christ. We must, however, except those who have avowed their intention to legislate for their own accommodation, and not at all for the benefit of those who may dare to oppose their views. But however sincere you may be, you will find that, in clothing the already deep-seated religious prejudices of the age with civil power, you will kindle a fire of persecution in this land, which, when once kindled, you will have no power to control. We have no feelings of ill-toward any; we have no more disposition than we have power to oppose you by force. But we assure you that41 our convictions are as strong as yours; in our determination of duty we are as firmly fixed as you are. Planting ourselves upon the commandments of God and the faith of Jesus, taking as our warrant the explicit words of Jehovah, we calmly await the crisis which you are precipitating upon us. We cannot consent to yield the plain word of the Lord, nor to suffer any abatement of our obedience to that word because of any human legislation. We deprecate the conflict which you are bringing about. But though it may be severe to our natural feelings, our conscientious convictions compel us to refuse to bow down to the image which you may set up. From the judgment of fallible men we shall appeal to that tribunal and to that day before which, on the authority of his own commandments, "God shall bring every work into judgment."
J. H. Waggoner.
Pittsburgh, Pa., Feb. 5, 1874. Christ the Teacher's Pattern.
STUDY diligently the character of Christ as a teacher. Observe how he accommodated his instructions to the wants, the prejudices, the understanding of the people; how he availed himself of their habits and customs, their occupations and history, to give form and force to his instructions. He descended to their level, and showed himself their friend. He encouraged their questions, and solved them, when proper, without seeking their applause of his wisdom, or asserting his superiority. He was firm, decided, bold, yet gentle, patient, and unobtrusive. He approached men as they were, and remembered their prejudices and their ignorances. His teaching was uniformly natural; his illustration of truth plain and forcible; his exhortations were not empty phrases, urging his hearers to duties they did not understand; his instruction and advice always went together. He was intelligible to every sincere hearer, and impressed his doctrines by motives and arguments which commended themselves to every unseared conscience. He exemplified in his own life all that he taught. His sincerity was never made questionable by levity of manner, flagging of interest, or wavering of purpose. He was not discouraged by his little success, nor provoked by the incredulity with which his assertions were received, nor disheartened by the inconstancy of his disciples. He truly was "a teacher sent from God;" and let all who bear that office keep their eye fixed on the one model of all perfection. The grand characteristic of his teaching was simplicity. The language he used was fitted to the youngest and most illiterate of his hearers. With a mind qualified to baffle all the learning of the scribes and the wisdom of the philosophers, he used the plainest speech of the country, and loved to make his instructions familiar to his hearers by referring to the most common subjects of their observation and by employing the simplest allegories and comparisons to fix his lessons in their memory. "The common people heard him gladly."—The Teacher Taught. Lesson Comments.—February 4.
The Scribes and Pharisees were very zealous and assiduous in endeavoring to make proselytes to the Jewish religion, and to their own sect; not from a desire of promoting the glory of God, or the salvation of souls, but in order to strengthen their party, and to advance their reputation. When, therefore, with great pains, as if "compassing sea and land," they had brought any one under their tuition, they worked him up to such a degree of ignorant and furious bigotry, and enmity to Christ and his gospel, that he became fit for the most desperate services to which they could direct him. So that, instead of being benefited by his supposed conversion, he became a more devoted servant of Satan, and more deeply deserving of divine wrath, than before; and as he might be pushed on to such actions as they themselves declined, he became even "two-fold more a child of hell than themselves;" that is, more openly and outrageously mischievous and blasphemous, in opposing the cause of Christ and in persecuting believers. Our Lord next exposed the ignorance of these teachers who had by sinister means obtained immense credit and influence, which enabled them to do the greatest mischief. They taught that men were not bound by an oath, when they "sware by the temple," or "by the altar;" yet were guilty of perjury, if they sware falsely by the gold in the sacred treasury, or by the oblations. This decision led the people to a stupid veneration for the latter, in preference to the former, and served the interests of the priests and scribes; but it exposed their folly and blindness in the most evident manner; for the gold and the sacrifices had no other sanctity than what they derived from the temple and the altar; which must therefore be greater and more honorable, than the oblations on which they conferred a relative sanctity. In fact, these oaths referred to whatever was connected with that which was sworn by; an oath "by the altar" included the gift upon it; and an oath "by the temple," the gold whose typical residence it was, as well as the gold that was there consecrated to him; even as when a man "sware by Heaven," he "sware by the throne of God and him that sat on it." Our Lord had before disallowed all such oaths; they are profane in common conversation, and not solemn enough on important occasions; but he here shows, that they imply an appeal to God for the truth of what is thus declared or promised. If a person made a vow, he was bound to perform it, as if paying a debt; if an oath to a falsehood, he was guilty of perjury.—Clarke. The following interesting remarks on oath-taking, are from Kitto's Cyclopedia of Biblical Literature:— The oath-taker swore sometimes by his own head, or by some precious part of his body, as the eyes; sometimes, but only in the case of the later Jews, by the earth, the heaven, and the sun, and even by parts of the temple. They also swore by Jerusalem as the holy city. The Rabbinical writers indulge in much prolixity on the subject of oaths, entering into nice distinctions, and showing themselves exquisite casuists. Some oaths they declared invalid: "If any one swear by heaven, earth, the sun, and such things, although there may be in his mind while using these words a reference to Him who created them, yet this is not an oath; or if any one swear by one of the prophets, or by some book of Scripture, having reference to Him who sent the prophet and gave the book, nevertheless this is not an oath." So the Mishna: "If any one adjures another by heaven or earth, he is not held bound by this." It is easy to see that oaths of this nature, with authoritative interpretations and glosses so lax, could hardly fail to loosen moral obligation, and to lead to such practical perjury and impiety. Minute casuistical distinctions undermine the moral sense. When a man may swear and yet not swear, by the same formula appear to bind himself and yet be free, contract with his associates an obligation from which he may be released by religious authorities, the basis of private virtue and the grounds of public confidence are at once endangered. Besides, the practice of unauthorized and spontaneous oath-taking, which seems even in the earlier periods of Jewish history to have been too common, became about the time of our Lord of great frequency, and must have tended to lower the religious, as well as weaken the moral character. The following is not new, but it is none the less true. We have seen it demonstrated many times. It is a sure recipe for unhappiness. Those who desire to be happy, would do well to carefully avoid following these rules. Let them be read to be shunned:— In the first place, if you want to make yourself miserable, be selfish. Think all the time of yourself and your things. Don't care about anything else. Have no feelings for any but yourself. Never think of enjoying the satisfaction of seeing others happy; but rather, if you see a smiling face, be jealous lest another should enjoy what you have not. Envy every one who is better off than yourself; think unkindly toward them, and speak lightly of them. Be constantly afraid lest some one should encroach on your rights; be watchful against it, and if any one comes near your things, snap at them like a mad dog. Contend earnestly for everything that is your own, though it may not be worth a pin. Never yield a point. Be very sensitive, and take everything that is said to you in playfulness in the most serious manner. Be jealous of your friends lest they should not think enough of you; and if at any time they should seem to neglect you, put the worst construction upon their conduct. Samson and the Three Hundred Foxes
By Golden Censer
SAMSON went and caught three hundred foxes. How Samson could obtain so many foxes, even if men accustomed to hunting should help him, has led persons to deny the truth of the story. We could not catch them. In some parts of Syria the jackal, which is a species of fox, is found in large packs, and they are easily taken. Dr. Taylor said he could at any time collect as many as Samson had on forty-eight hours' notice. Somehow whenever a statement of the Bible seems to be beyond belief, it is only because we do not know the facts of the times when these things were done, or we do not yet reach to the depth of knowledge necessary to understand them. Convict the Bible of a single falsehood, and no man will believe in it at all. But so large a book, so full of statements, and many of them so profound, and yet all so true, is a wonder of wonders if it be not divine.—Golden Censer. Faithful Prayer Requires Exertion
By John Ruskin
FAITHFUL prayer always implies correlative exertion; and no man can ask honestly or hopefully to be delivered from temptation, unless he has honestly and firmly determined to do the best he can to keep out of it.—John Ruskin. VALUABLE BOOKS FOR BIBLE STUDENTS.
SACRED GEOGRAPHY AND ANTIQUITIES.
WITH maps and illustrations, by Rev. E. P. Barrows, D. D. The investigations of missionaries and explorers during the last century have thrown a flood of light on many points once involved in obscurity, and it is the aim of this book to condense and put into methodical form what has thus been collected. 685 pp. $2.25. BIBLE GEOGRAPHY. HAND-BOOK OF
Containing the name, pronunciation and meaning of every place, nation, and tribe mentioned in both the Canonical and Apocryphal Scriptures. By Rev. Geo. H. Whitney, A. M. Illustrated by one hundred engravings and forty maps and plans. 12 mo. 400 pp. $2.50. Bible Manners and Customs. Hand-book of
Containing descriptions of the ancient manners and customs mentioned in the Bible, and explaining over three thousand Scripture Texts. By Jas. M. Freeman, D. D. Illustrated by 168 engravings, and accompanied by an Analytical Index, a Textual Index, and a Topical Index. 12 mo. 515 pp. $2.50. SMITH'S NEW TESTAMENT HISTORY.
This work gives the connection between the Old and New Testament History, the relation of the Holy Land to the surrounding nations, a full account of the political and religious life of each separate section of the Jewish nation, and a clear and harmonized account of the Gospel and Apostolic History. 12 mo. 730 pp. $1.75. THE WORLD'S PROGRESS, A DICTIONARY OF DATES.
Being a Chronological and Alphabetical Record of all essential facts in the progress of society, from the creation of the world to the present time, with chart. By T. B. Perkins. Octavo size. 1,020 pp. $3.00. LIFE AND EPISTLES OF ST. PAUL,
By Conybeare and Howson, giving a living picture of St. Paul and the circumstances by which he was surrounded. Illustrated with maps and engravings. 764 pp. $1.50. THE LIFE AND WORDS OF CHRIST.
By Cunningham Geikie, D. D., with marginal references to the Scriptures, notes and index. Two volumes complete in one book. Printed in pica type, octavo size. 1,260 pp. $1.75. We have just received the following commendation of this work from an earnest Christian worker in Maine:— HAVING read Dr. Geikie's life and works of Christ, I find it more interesting the farther I read; and when he introduces us to the trial and crucifixion of Jesus, one can almost imagine himself present to witness the cruel mockery, and the terrible scenes of Calvary. Although I am not prepared to indorse all that is said in the book, yet I think it the best I ever read of the kind.
J. B. GOODRICH. Address, PACIFIC PRESS, Oakland, Cal. THE YOUTH'S INSTRUCTOR
By Editor
AN ILLUSTRATED WEEKLY PAPER FOR YOUTH AND CHILDREN, DEVOTED TO MORAL, MENTAL, AND RELIGIOUS CULTURE.
This paper is not devoted to insipid stories and religious fiction, but is filled with a great variety of that kind of reading which tends to the healthful development of the youthful mind. Its pages are made bright by the choicest illustrative pictures, and its columns are always full of useful information. As a Sabbath-school and Lesson paper, it is suited to the wants of scholars and teachers, and is calculated to increase the interest of all who read it, in thorough Bible study. The Sabbath-school Department contains two series of lessons, one for children and one for youth. SUBSCRIPTION PRICE, 75 CENTS A YEAR.
All new subscribers paying the above price will receive the "Child's Poems" as a premium without extra charge. TERMS TO CLUBS, PAID IN ADVANCE.
Price per Copy, Post-paid.
5 to 10 copies....................60 cents a year.
10 copies and upward .....................50 cents a year. Subscription for 5 to 10 copies will be taken for six months. Larger clubs may be paid for quarterly. Address YOUTH'S INSTRUCTOR, Battle Creek, Mich.
Or, SIGNS OF THE TIMES, Oakland, California.