The American Sentinel of recent date gave a long list of journals which have deplored to a greater or less degree the persecutions of Seventh-day Adventists in various localities for doing common labor on Sunday. The list contains papers of national repute and those of merely local influence, papers of all shades of politics and various religious creeds. Aside from this list of journals, which does not include them all, a number of ministers and other public men, not of the seventh-day faith, have spoken against these persecutions which have taken place under cover of Sunday laws. Two Baptist ministers of this city have spoken quite decidedly in favor of absolute religious liberty.
But a noticeable feature of all this opposition to the aforesaid prosecutions (or persecutions) is that most of these papers and ministers and other public men still favor some kind of Sunday law. A few denounce such laws in toto, and advocate their absolute repeal; but most of them advocate modifications, exemptions of certain classes, and other pretexts for retaining Sunday laws in some form. Men are becoming so imbued with the spirit of the gospel of force that they seem almost unwittingly to imbibe the idea that there must be some form of religious compulsion in order to save the country. Some otherwise reasonable men seem to think that a Sunday law is essential to the good name and moral support of a state or municipality even if it is not executed at all.
There could be no better evidence of the delusive influence of our time and surroundings than to see honest men lamenting the results of the Sunday-law evil and yet advocating a continuance of Sunday laws under some specious pretext. It is strange indeed that they can not see that it is the principle itself that is at fault. It is strange, in the face of such extensive evidence, that men do not see that the absence of persecution in states where Sunday laws exist is wholly due to the fact that the laws are not executed. When the time comes, as it surely will, when overzealous men will deem it their duty to prosecute their neighbors who disregard these laws, persecution will be the result. Even if observers of the seventh day should be exempted, there will be plenty of others upon whom the spirit of bigotry will find opportunity to exercise its zeal. Not only so, but exemptions are even now being overridden in two states, and eventually will be ignored altogether. “If they do these things in a green tree, what shall be done in the dry?”
While lamenting persecutions under cover of Sunday laws, many well-meaning persons still advocate such legislation on the grounds of temperance, the necessity of physical rest, and other “civil” pretexts. But the fact that they always call for these “civil” regulations on Sunday is evidence that Sunday is chosen because of its recognized religious character. The fact that such “civil” legislation as is usually embodied in Sunday laws is never, or seldom, demanded on other days, is evidence that legal Sunday recognition is the real object. Until men can realize that all manner of legislation has in its results (even if not in direct purpose) the enforced recognition of religious dogma, whether the observance of a day or a rite, they will not understand the true import of Sunday laws.
That they do not understand them is demonstrated in the oft-suggested exemptions of those who “conscientiously observe the seventh day as the Sabbath.” This suggestion of exemption may seem very charitable, and is sometimes, though not always, meant to be so. It has been openly suggested as a means of silencing their opposition. But supposing the suggestion to be made always with charitable intent, it is only class charity; for the law making such an exemption virtually assumes to see that all classes observe some day as a sabbath. It virtually says to the people, If you do not conscientiously observe the seventh-day Sabbath, you must refrain from secular business on the first day of the week. Again it says to the seventh-day observer, You may be exempt from the “civil” requirements of the Sunday law on condition that you act religiously on the previous day. Such a law is partial in its requirements, especially if it be a “civil” Sunday law; for, according to all the exemptions yet proposed, those who keep the seventh day must do so religiously, while those who keep Sunday are not so required; they have only to abstain from work; otherwise they may do as they please without any conscience whatever. And there are always certain classes of business that are unconditionally exempted. So the best that ever has been suggested in this Sunday-law line would give us an unequal law, favorable to certain classes, and therefore unjust.
The crowning absurdity, however, of the proposed “modified” Sunday law, on a “civil basis” only, with the religious requirement of those who are exempt because of having “conscientiously” observed the seventh day, is yet to be mentioned, and may be stated in one sentence, namely: Such a law would be a civil Sunday statute with a religious Saturday provision. The people who are deploring the persecutions under the Sunday laws, but still think it necessary to have such laws, will find it exceedingly difficult, yea, impossible, to frame such legislation impartially, and to eliminate from it the opportunity for religious zealots to persecute those who are not in harmony with enforced Sunday observance. The principle of persecution is in all such laws, and will surely crop out when their general execution is attempted. Deploring the persecution while advocating the law which makes the persecution possible, is the height of inconsistency.
W. N. G.
When Will Christ Come?
By Editor
—It is not our purpose to consider the time of Christ’s second coming in this number of our paper. That will form the subject of our next symposium. We have shown from the word of God in this number that Jesus Christ, the Son of God, the Saviour of the world, will come again, and the importance of that coming. If the reader believes what God has revealed concerning these things, will he not ask: “When shall these things be?” “What shall be the sign of thy coming?” These are not new questions; they were asked by the disciples of old. We have a right to ask them. When will our Lord come, “whom having not seen we love”? When will he judge the living and the dead? When will the embrace of death relax and give to life once more our loved ones? When will Satan and Sin and Death reign no more, and the reign of Christ and Righteousness and Life begin? In our next symposium we will lay before our readers a part of what the Lord has said about the time of his coming and the signs which shall precede it.
QUESTION CORNER
By Editor
“If ye will inquire, inquire ye.” “But avoid foolish questions.”
A Word to Our Questioners.—It is easy to ask questions, sometimes from mere curiosity, sometimes to get an answer to meet an opponent, sometimes to trap the editor if possible, sometimes to get somebody else to bear our responsibility of deciding a question,—in other words, be conscience for us,—sometimes because we really desire to know what the Lord says. It is easy to ask a half dozen questions which it would take columns to answer. This is done thoughtlessly, we are sure. For instance, before us lies a letter which desires explanation of Heb. 3:11; chapter 4, especially verse 8; chapter 6:1-6; chapter 10:26-28; of the parable of the rich man and Lazarus; “1 Timothy 1-5 inclusive,” which from the way it is written refers to chapters, but probably the first five verses of some chapter. Besides this other questions are asked, which we will try to explain. But let us say for the benefit of this inquirer and all others, that the Question Corner is limited to direct questions which can be briefly answered, simple explanations which will take but few words. And these must be such as we believe will be of interest to other readers and profitable at least to many. However, to this correspondent we will say, lest he deem us discourteous, to follow the articles by “J. H. D.” on the book of Hebrews, and he will doubtless receive the desired help. We have not space in this column for an explanation of the parable of Dives and Lazarus, or of “1 Timothy 1-5.” See Bible Students Library, No. 101, price 1 cent, for explanation of Heb. 4:4-9.
No. 245. Hope for Backsliders.
CAN a backslider be redeemed? Has the parable of the prodigal son any reference to backsliders? G. W. M.
Yes, backsliders and every one else are already redeemed. Christ redeemed the world and all things therein when he gave himself, his honor, his glory, his life. Will he not accept what he has purchased if it is delivered? Does he not plead for all to come? Does he not say to the sinner, “Turn,” and to the backslider, “Return”? For God’s feelings toward backsliders read Jeremiah, chapters 2 and 3. Read the wickedness of his people—worse than the heathen—and yet he pleads, “Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon you.” “Only acknowledge thine iniquity.” “Return, ye backsliding children, and I will heal your backslidings.” Jer. 3:12, 13, 22. Read God’s mercy inculcated in Matt. 18:21, 22; Luke 17:3, 4. God enjoins nothing that he does not himself possess in infinite measure. Yes, the parable of the prodigal son applies to backsliders, and to every one else who will come to the Father’s house deserving nothing and yet hoping in his mercy. It is sin cherished that separates us from God. He who gives up all sin and returns to God with all his heart, though it may be the thousandth time, will find a loving Father. O, how this love should constrain God’s children to abide in him!
In His Saints
In His Saints.— “As he [Christ] is,” says John in speaking of the children of God, “so are we in this world.” 1 John 4:17. In him dwelt God’s fullness (Col. 2:9), and in him are we complete (verse 10). God’s character, which is his glory, was upon Christ; we also are partakers of the same glory (1 Peter 5:1), in the righteousness placed upon us and within us (Rom. 3:21, 22). But unbelieving eyes do not now see God’s glory in his people, except in their holiness of character. They are accounted fools for their self-denial and relinquishment of what is dear to the natural heart; their faith is ridiculed; and even their motives to a right life are impugned. The glory of God within, manifest by faults without, is not seen by the world for what it is. As with Christ when he walked the earth, there was no beauty that the world desired, so now with his people. But when Christ shall be revealed, “we shall be like him; for we shall see him as he is.” 1 John 3:2. Says another apostle: “For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.” Christ will be the One all glorious, the “One altogether lovely,” while each redeemed soul will reflect some one or more of the beauties in Christ Jesus.
LOVING TOO LATE.
By Amelia E. Barr
Not long ago I met a young lady in poverty whom I had previously known in wealth, and this was, in substance, the story she told me: “Father died suddenly in Washington, and the professional skill through which he had coined money for us died with him. I am not weeping because we are poor. I am broken-hearted because none of us saw that he was dying. Was it not pitiful that he should think it best not to tell any of us that he was sick? And I, his petted daughter, though I knew he was taking opium to soothe his great pain, was so absorbed by my lovers, my games, and my dresses, that I just hoped it would all come out right. If I could only remember that even once I had pitied his suffering or felt anxious about his life, I might bear his loss better!”
The story is common enough. Many a father, year after year, goes in and out of his home carrying the burden and doing the labor of life, while those whom he tenderly loves hold with but careless hands all of honor and gold he wins by toil and pain. Then some day his head and hands can work no more. And the hearts that have not learned the great lesson of unselfish love while love was their teacher, must now begin their sad duty when love has left them alone forever.—Amelia E. Barr.
THE MINISTRY OF TROUBLE.
By T. De Witt Talmage
Yet there are people here to whom this world is brighter than heaven. Well, dear souls, I do not blame you. It is natural. But after a while you will be ready to go. It was not until Job had been worn out with bereavements that he wanted to see God. It was not until the prodigal got tired of living among the hogs that he wanted to go to his father's house. It is the ministry of trouble to make this world worth less and heaven worth more.
Again, it is the use of trouble to make us feel our dependence upon God. Men think that they can do anything until God shows them that they can do nothing at all. We lay great plans, and we like to execute them. It looks big. God comes and takes us down. As Prometheus was assaulted by his enemy, when the lance struck him, it opened a great swelling that had threatened his death, and he got well. So it is the arrow of trouble that lets out great swellings of pride. We never feel our dependence upon God until we get trouble.
I was riding with my little child along the road, and she asked if she might drive. I said, “Certainly.” I handed over the reins to her, and I had to admire the glee with which she drove. But after a while we met a team and we had to turn out. The road was narrow, and it was sheer down on both sides. She handed the reins over to me and said, “I think you had better take charge of the horse.” So we are all children, and on this road of life we like to drive. It gives one such an appearance of superiority and power. It looks big. But after a while we meet some obstacle and we have to turn out, and the road is narrow, and it is sheer down on both sides; and then we are willing that God should take the reins and drive. Ah, my friends, we get upset so often because we do not hand over the reins soon enough!—T. De Witt Talmage.
CALLING THE ANGELS IN.
By Margaret J. Preston
We mean to do it; some day, some day,
We mean to slacken this fevered rush
That is wearing our very souls away,
And grant to our goaded hearts a hush
That is holy enough to let them hear
The footsteps of angels drawing near.
We mean to do it; O, never doubt,
When the burden of daytime toil is o’er,
We’ll sit and muse while the stars come out,
As patriarch sat at the open door
Of his tent, with a heavenward gazing eye,
To watch for the angels passing by!
We’ve seen them afar at high noontide,
When fiercely the world’s hot flashings beat,
Yet never have bidden them turn aside
And tarry awhile in converse sweet,
Nor prayed them to hallow the cheer we spread,
To drink of our wine and break our bread.
We promised our hearts that, when the stress
Of life work reaches the longed-for close,
When the weight that we groan with hinders less,
We’ll loosen our thoughts to such repose
As banishes care’s distracting din,
And then we will call the angels in.
The day we dreamed of comes at length,
When, tired of every mocking guest,
And broken in spirit and shorn of strength,
We drop, indeed, at the door of rest,
And wait, and watch, as the days wane on—
But the angels we meant to call are gone!
—Margaret J. Preston.
A LESSON FROM THE WRECKS.
Returning from India during the southwest monsoon, we tossed twenty-six days on the Indian Ocean. Rain and wind beat the steamer from side to side. During those long days nothing was to be seen but clouds and the dark, raging sea.
The captain, one evening about five o’clock, invited us to go with him to the pilot bridge. Clinging to anything that would give us support, we soon reached the slender structure that spans the deck. Just ahead we saw the French mail steamer in as much trouble as ourselves—sometimes high up on a wave, and then almost lost to view as she sank amid the dark waters. We were near the straits of Babel Mandeb. Suddenly the French steamer lay quiet, and then went steaming smoothly along, while we made another headlong plunge.
“Never mind,” said the captain, “this is about the last one.”
In a few seconds our steamer shook herself loose from the wave, gave a shudder, and, lo, we also were at rest, and on water so smooth there was not a ripple! We had just turned from the Indian Ocean into the quiet waters leading to the Red Sea.
“Well,” said I to the captain, “we can sleep in peace to-night.”
He made no answer, but entering into the chart room began a careful study of the channel. After half an hour of smooth sailing he touched my arm and said:—
“Look yonder.”
I looked toward the African coast, and saw a fine steamer at rest.
“It is a wreck,” said he surprised.
I answered, “It looks all right.”
“Yes, but it is a lost ship.”
In an hour we passed seven wrecks.
“How is it they get into trouble in these quiet waters?” I asked.
“They did not study their chart, but followed false lights along the shore, or in the wake of steamers they thought to be right,” he answered.
Let us learn a lesson from these wrecks. As we sail over the ocean of time, let us not follow others, or false lights, but study our chart, the Bible, and be guided by Him who said, “I am the way, the truth, and the light.”—Selected.
WANTED
The other day I saw in a newspaper a notice which I think should be read with care, and then tucked away in the memory. Here it is:—
“Wanted—In one hundred thousand households in America, a willing, sunshiny daughter who will not fret when asked to wipe the dishes, or sigh when requested to take care of the baby; a daughter whose chief delight it is to smooth away her mother’s wrinkles, and who is quite as willing to lighten her father’s cares as his pocket; a girl who thinks her own brother quite as fine a fellow as some other girl’s brother. Constant love, high esteem, and a more honored place in the home guaranteed. Employment assured to all qualified applicants. Address Mother, Home Office.”—Selected.
THE THIMBLE.
Did you ever take the trouble to look up the history of the curious little bell-shaped indented piece of metal you wear on your finger when sewing, and which you are contented to call “thimble”? It is a Dutch invention, and was taken to England in 1695 by one John Lofting. Its name was derived from the words “thumb” and “bell,” being for a long time worn on that member, and called the thumbel; only within the last 150 years has the word “evoluted” into “thimble.” All records say that the thimble was first worn on the thumb, but we can scarcely conceive how it would be of much use there.
Formerly it was made of brass and iron only, but of late years steel, silver, gold, horn, ivory, celluloid, and even pearl and glass have been used in its manufacture. A thimble owned by the queen consort of Siam is shaped like a lotus, of solid gold, thickly studded with diamonds, which are so arranged as to form the lady’s name and the date of her birth and marriage. Queen Victoria has a very valuable gold and diamond-set thimble, upon which are engraved many historical scenes from English history.—Selected.
THE ATONEMENT.
Part I, “An Atonement Consistent with Reason.” Part II, “An Atonement as Revealed in the Bible.” Pacific Press Pub. Co., Oakland, Cal. Cloth, $1.00.
STEPS TO CHRIST.
The Pacific Press Publishing Co., Oakland, Cal., have received an entirely new stock of the latest edition of that excellent book entitled “Steps to Christ,” by Mrs. E. G. White. The price, postpaid, is only 75 cents. Address as above.
CATALOG OF PUBLICATIONS.
Our New Catalog of English Publications is now ready.
Send stamp for it.
PACIFIC PRESS PUBLISHING CO., OAKLAND, CAL. KANSAS CITY, MO. N. Y. CITY, N. Y.
The Two Realms
International Sabbath School Lessons
“So they read in the book in the law of God distinctly, and gave the sense, and caused them to understand the reading.” —Neh. 8:8.
Lesson VII.—Sabbath, November 16, 1895.
The Two Realms
1. What is vested in the king of any kingdom? Ans.—The supreme power of that kingdom.
“Where the word of a king is, there is power; and who may say unto him, What doest thou?” Eccl. 8:4.
2. Who is supreme in civil affairs?
In 1 Peter 2:13, 14, Peter recognizes the king as “supreme” in the realm of earthly governments. And this realm is confined strictly to this world, to the ordinances of men, and the relations which they sustain to each other as citizens, which are civil. The ordinances of God belong to another realm. In this God is supreme, as Peter and the other apostles very plainly declared. See Acts 4:19; 5:29.
3. Who is supreme in religious matters?
4. What statement of Christ’s shows that he distinctly recognized these two realms?
“They say unto him, Cæsar’s. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s.” Matt. 22:21.
5. When men become Christians, or subjects of God’s kingdom (Rom. 6:22), does God require them to cease to render to Cæsar those things which belong to Cæsar, and render them to him? Ans.—No; the instruction given in Matt. 22:21 and Rom. 13:1-7 forbids this.
6. On the other hand, when men become citizens of another state or civil government, has the government a right to require them to render to it those things which belong to God? Ans.—No; debts can not be discharged in this way, by paying to one what we owe to another.
7. How many are commanded to be subject to the higher powers? Rom. 13:1.
8. Does this include Christians?
9. To whom are we commanded to render tribute? Verse 7.
“Honor all men. Love the brotherhood. Fear God. Honor the king.” 1 Peter 2:17.
We are commanded not only to “honor the king,” but to pray for kings, and for all “that are in authority.” 1 Tim. 2:1, 2. Acting in their sphere, they are “God’s ministers” (Rom. 13:4, 6), ordained by him to promote peace among men by being a terror to evil-doers, and a praise to them that do well, and we are to respect that which God has ordained.
13. To whom are we to pay the vows we have made to the Lord?
“Offer unto God thanksgiving; and pay thy vows unto the Most High.” “Vow, and pay unto the Lord your God; let all that be round about him bring presents unto him that ought to be feared.” Ps. 50:14; 76:11.
14. To whom do the tithes belong? Ans.—The Lord. Lev. 27:30.
15. What infallible rule did the Saviour lay down by which we are to be governed in determining to whom we are to render any service or obligation?
“And Jesus answering said unto them, Render to Cæsar the things that are Cæsar’s, and to God the things that are God’s. And they marveled at him.” Mark 12:17.
16. How does Paul state the same principle?
“Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor.” Rom. 13:7.
17. In any case, therefore, what is the only question necessary to be decided in order to know to whom an obligation of any kind is to be rendered? Ans.—Whose is it? To whom does it belong? See Matt. 22:20.
18. Although commanded of God, why has not the state a right to compel men to pay tithes?
19. Prayer is likewise a duty enjoined in the Scriptures (Luke 18:1; 1 Thess. 5:17, 18; 1 Tim. 2:1); why has not the state a right to command men to pray?
20. Why not to be baptized, attend church, and partake of the Lord’s Supper?
Baptism is religious. It is for the remission of sin, which is a transgression of God’s law, and hence belongs to God. To him it should be rendered. To attend church is likewise an act of religion, and should therefore be rendered to God. The Lord’s Supper, as its nature indicates, belongs to God, and this determines to whom it should be rendered. Any supper the state might command men to eat would be a state supper, and not the Lord’s Supper at all.
Civil governments have, however, interfered in all these matters. Justinian, in the year 533, issued a decree giving all men within the Roman Empire three months in which to be baptized and embrace Christianity, under pain of the loss of office, property, or the rights of inheritance. Bower’s “History of the Popes,” vol. 2, p. 334.
The Sunday law of Charles II., of England, enacted A.D. 1677, and still in force in England and many of the English colonies, provides that,—
“All the laws enacted and in force [in England] concerning the observation of the Lord’s day and repairing to the church therein be carefully put in execution.”
It further provides:—
“That all and every person and persons whatsoever shall, on every Lord’s day, apply themselves thereon in the duties of piety and true religion publicly and privately.”
This would, of course, include the celebration of the Lord’s Supper, prayer, and all other like duties.
The Sunday law of Massachusetts, passed in 1782, says:—
“That each person being able of body and not otherwise necessarily prevented, who shall for the space of one month together absent him or herself from the public worship of God on the Lord’s day, shall forfeit and pay the sum of ten shillings, provided there be any place of worship in which they can conscientiously and conveniently attend.”
The ancient Sunday law of Virginia, passed in 1610, was still more strict in this respect. It reads as follows:—
“Every man shall repair in the morning to the divine service and sermons preached upon the Sabbath day, and in the afternoon to divine service and catechising, upon pain for the first fault to lose their provision and the allowance for the whole week following; for the second, to lose the said allowance and also to be whipt; and for the third to suffer death.”
21. Why has not the state a right to compel men to observe the Sabbath?
Whose is the Sabbath? To whom does it belong? The settlement of this question must determine to whom the keeping of it is to be rendered, and therefore who alone has the right to command its observance. The fourth commandment does not say the seventh day is the English sabbath, or the Dutch sabbath, or the Puritan sabbath, or the “holy sabbath of America.” It says, “The seventh day is the Sabbath of the Lord thy God.” Therefore, in accordance with the command of Jesus Christ, our Saviour, to render to God the things that are God’s, we are to render all our Sabbath observance to the Lord our God, to whom the Sabbath belongs. The Sabbath is the Lord’s own day (Ex. 20:10; Isa. 58:13; Mark 2:28; Rev. 1:10), and hence should be rendered to him. Were Sunday the Lord’s day, as many erroneously hold, the principle would apply just the same; the keeping of it should be rendered to the Lord and not to the state. Therefore, the state has no business whatever with the enforcement of any Sabbath-keeping whatever.
22. Why has not the state the right to teach religion or to perform any religious act or ceremony?
Governments were ordained to keep men civil, and not to make them religious. While a thing may be admirably adapted to meet certain ends, it may be wholly unsuited to accomplish certain other ends. Because civil governments, through their laws and schools, do not make Christians is no more an occasion for just complaint than the fact that a bake shop does not make pianos instead of loaves of bread. They were not established for that purpose.
