Signs of the Times, Vol. 24, No. 15. (4/14/1898)

Signs of the Times

Apr 14, 1898

Pacific Press Publishing Company · Oakland, California · Apr 14, 1898

Guardian Angels.

By X.

Whether angels appear as represented in our beautiful illustration may well be doubted. Only those are fitted to portray angels who have looked upon them in their own glorious form. Whether any just such scene ever took place in the life of any child, we know not. But we do know that the sweet picture symbolizes two great and important and comforting facts to the child of God; the first fact—there are angels, higher, wiser, stronger than man, who gladly serve under the direction of God; the second fact—these angels are God’s sentinels to guard His children.

Who Are They?

They are not the spirits of the dead; for they existed before sin entered earth’s fair domain, and death claimed its first victim. We read of them in creation’s dawn rejoicing over the glorious works of God, when “the morning stars sang together, and all the sons of God shouted for joy.” We read of them in the Garden of Eden, protecting the tree of life, when man first fell. The name by which we know them is “angels,” which means “messengers.” They are also called “cherubim” and “seraphim.” They are the “ministers” of God, who “do His pleasure.” The number of these celestial beings is said to be “ten thousand times ten thousand and thousands of thousands.” Another scripture speaks of them as an “innumerable company.” These minister before God, carry His messages to countless worlds, and execute in gladness His holy will.

Two Classes.

But not alone does the Word of God reveal to us good angels. A vast company “kept not their first estate” of holiness and purity before God. They were led into rebellion by the arch apostate, Satan, him who was once “Lucifer, the son of the morning.” And since then there have been the two opposing spiritual hosts, Michael, or Christ, and the good angels on the one side, and on the other, the devil and his angels, the malign demons of darkness, exerting their baleful influence on the children of earth, and primarily responsible for suggesting every evil under the sun. The first host, filled with the love of God, labor on the principle that eternal right is eternal might, and will eventually conquer by its intrinsic goodness; while the second, the evil host of demons, led by Satan, work upon the principles that “might is right,” that “the end justifies the means”—principles which, ground in the seemingly slow mills of God, will be demonstrated to be chaff, doomed in themselves to destruction. With the Gospel of Jesus Christ and the truth of God stand the first host; with the war and strife and error and deception, stand the latter.

Their Ministration.

The holy Bible abounds with instances of where God’s angels executed His will and ministered unto His people; for “are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” We are told of how the angels came to Abraham with the message that Sodom should be destroyed; how they came to Lot and urged his escape from the doomed city; how Abraham’s hand was stayed in the sacrifice of his son; how through His angel Jehovah blessed and redeemed Jacob; how the Egyptians were destroyed and the Israelites preserved by the Passover angel; how the Angel of God’s presence accompanied the host of Israel all the way, “and bare them and carried them all the days of old;” how an angel of the Lord withstood Balaam for Balaam’s good; how the angel called and strengthened Gideon; how the blessed messenger of God comforted Elijah; how he slew in one night of the Assyrian host 185,000 men; how these heavenly ministers appeared to Isaiah, Daniel, John, Paul, and even to our blessed Lord. The Word of God makes frequent reference to many of their ministrations in all the various affairs of life.

But the preciousness of this great fact lies in the

peculiarly blessed truth that these things are true in a particular way to each one of the children of God. God sends a messenger to go with each one of His children, an individual protector. “Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of My Father which is in heaven.” When Peter came to the hospitable gate from the prison, where the angel of God freed him, the joyful yet frightened damsel said, “It is his angel.” “The angel of the Lord encampeth round about them that fear Him, and delivereth them.” Oftentimes does the Lord thus protect even the sinner. How many times does God warn even wicked men of danger! Heeding the warning, they escape; despising it, they suffer. A captain on a North Sea steamship (an unbeliever, by the way), once told the writer the following story:—

One night as the captain was about to turn in for rest, a strong impression came upon him that he should remain on watch. But as the night was comparatively clear, the sea smooth, and the first mate, who was to take his place, a good seaman, the captain laughed at the idea, and prepared to retire, when the impression again came to remain on watch. Again in his own reason he ridiculed the idea, and went on with his preparations for retiring. Once again came the almost command that he abide on watch, and for the third and last time the captain refused, yielding to the mysterious entreaty to the extent that the mate was expressly charged to keep a strict watch. The captain retired to his stateroom and to his bunk, but he had scarcely fallen asleep ere the noble steamer struck a fishing dory with five men in midships, crushed it as it would an egg-shell, and the fishermen were all drowned. Sad indeed was the captain, but it was then too late to heed the warning. Who gave that warning? Who but an angel of God? How many times do we know of merciful interventions which have saved us from visible foes and seemingly certain destruction! How many more times have the shining servants of God shielded us from unseen dangers!

What Comfort!

It is a solemn thought to know that the unseen watchers are noting every word and act and recording them in the books of God, even as we write them upon the pages of our character. But it is a wondrously comforting thought to the Christian that God has given him such holy and mighty and helpful companions in all his spiritual warfare. We may despise their presence to our own destruction, or we may so trust God that heaven itself shall be emptied of every shining messenger of light and minister of power before we shall fall or be defeated. It is for us to co-operate by trusting God and doing His will; it is for God to send His angel to shut lions’ jaws, open prison doors, or defeat the hosts of malign demons which seek to delude and to destroy us.

It is ours to claim the protection of the Lord of hosts, the God of the armies of heaven. It is ours to plead that He will send His shining squadrons to engage with us in the promulgation of His Gospel and in lifting up the fallen. It is ours to plead with assurance, as we give our children to Him, that mighty guardian angels will accompany them and keep them all the way through this black world of snares, pitfalls, and dens of iniquity, where lurk the demons of appetite, vice, and crime. It is ours to co-operate with the angels and our Lord Jesus Christ, and “rejoice together” in the sinless and eternal future. X.

CHRIST AND THE LAW.

By Ellen G. White

By the crucifixion of Christ the immutability of the law of God was forever established. Had it been possible, God would have changed His law to meet man in his fallen condition. But this law is unalterable, and the only way in which man could be saved was for a substitute to be provided, who would bear the penalty of transgression, and thus give man an opportunity of returning to his loyalty.

Charged with an ambassage of mercy, love, and pardon, Christ came to His own. But His own received Him not. He was buffeted by temptation, and bruised and lacerated by the cruel lash. He was crowned with thorns, and crucified. His hands and feet were pierced by nails.

Behold the spectators who reviled Christ while He hung on the cross. Were they the abandoned class, the heathen, who knew not God? “They that passed by reviled Him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself. If Thou be the Son of God, come down from the cross. Likewise also the chief priests mocking Him, with the scribes and elders, said, He saved others; Himself He can not save. If He be the King of Israel, let Him now come down from the cross, and we will believe Him. He trusted in God; let Him deliver Him now, if He will have Him; for He said, I am the Son of God.”

Those that Christ had declared were whited sepulchers, who deceived the people by an outward appearance of sanctity, were now reviling One who came from heaven to save a perishing world, and in whose heart a zeal for right and justice and for the glory of God was the highest object. Those who chose Barabbas, thus yoking up with Satan, gave evidence that a profession of piety and of love for God, and a claim to know the Scriptures, neither made them the sons of God nor led them to represent His character. To those who had true religion, and there were such among the spectators, it must indeed have appeared as tho Satan were linked up with the men who were triumphantly shouting in blasphemy against the Commander of all heaven.

Obedience to every word that proceeds from the mouth of God is required. Had Christ conceded one jot or tittle of this, the hostility of Satan and his army would not have burst upon Him with irrepressible fury. He was able to perform marvelous works, and had He but given some license to sin, had He permitted evil passions to go unrebuked, men would have rendered Him their homage. But He rebuked all sin and hypocrisy, and men said, He is an impostor. The principalities and powers of darkness assembled round His cross. The arch apostate, still retaining his lofty stature, led the apostate host, who were leagued with human beings in the strife against God. When the Lord created these beings to stand before His throne, they were beautiful and glorious. Their loveliness and holiness were equal to their exalted station. They were enriched by the wisdom of God, and girded with the panoply of heaven. But who could recognize in the fallen angels the glorious seraphs that once ministered in the heavenly courts?

Satanic agencies confederated with evil men to lead the people to believe that Christ was the chief of sinners, and to make Him an object of detestation. But the priests and rulers failed to realize that in Christ divinity was enthroned in humanity. Christ’s humanity could not be separated from His divinity. Could one sin have been found in Christ, the world would have plunged into blackness and ruin. If Satan could have so bruised Christ’s heel that He would have yielded to the physical torture, his triumph would have been complete. He could have shouted victory. The world would have been his kingdom. But Satan could only cause pain. He could not touch Christ’s head unless Christ proved false to God. Satan and his angels united with the priests and rulers in mocking and deriding the Son of God. He filled them with vile and loathsome speeches. He inspired their taunts. But by all this he gained nothing. He was permitted to bruise Christ’s heel, but Christ was bruising his head. By working through the priests against Christ, Satan was effecting his own downfall.

Hanging on the cross, the Son of God bore the insults of His enemies. Heavenly angels were not far away. They heard the mocking taunts and saw the wagging heads. Gladly would they have broken their ranks and gone to the Son of God in His humiliation and bodily anguish; but they were not permitted to do this. It must be demonstrated before the universe what men will do when under the control of Satan. The insult, abuse, and mockery that Christ bore were part of God’s great plan. The result of Satan’s working through professedly pious men must be shown.

As the prince of darkness inspired the Jewish priests to join the rebellion against God, so he will again inspire men. He will persuade them to apostatize from the service of God, and to use their religion as a weapon against their Creator. They may profess great zeal in God’s service, but, poor souls, they are serving the prince of darkness, and as their general, Satan leads them.

“And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabacthani?” The wrath of God fell upon Christ. This was the hiding of the Father’s countenance. The innocent, Christ was treated as a sinner, that through His merits sinners, tho guilty, might be

treated as the loyal and obedient children of God. Christ died with the sins of the world imputed to Him, that His righteousness might be imputed to the sinner. When the sense of the loss of His Father’s favor was withdrawn, Christ had drained the last dregs in the cup of bitterness.

“Now there was set a vessel full of vinegar; and they filled a sponge with vinegar, and put it upon hyssop, and put it to His mouth. When Jesus therefore had received the vinegar, He said, It is finished.” There was a shriek, shrill and agonizing, and the Son of God expired. He died of a broken heart. When the spear was thrust into His side, there flowed forth blood and water. His heart was broken by His mental agony. And the hearts of all who seek the Lord and find Him will be broken as they see the result of sin.

In His dying agony on the cross, Christ was scorned by the people who claimed to be waiting for the Messiah, but who showed by their actions the value of their spirituality. Surely Christ has borne our griefs and carried our sorrows. Surely he was wounded for our transgressions and bruised for our iniquities. But did not Satan understand that while He was bruising the heel of the Son of God, the Son of God was bruising his head? What great and wonderful effects have resulted from the crucifixion! What a view of the character of God, Christ’s sacrifice has opened to the universe! His love for man, far surpassing all human love, has lifted the law of God to its own eternal dignity. The attributes of God have been revealed, and the holy requirements of His law have been vindicated. The effects of the sacrifice on the cross are still felt; but all who would be saved must themselves have an interest in the crucified One.

In His great suffering, Christ felt no pang of bitterness against His Father. He felt no remorse for His own sins, but for the sins of the fallen race. But those who refuse the gift of Christ will one day feel the sting of remorse. Entire obedience to the law of God is the condition of salvation. Those who refuse this, who refuse to accept Christ, will become embittered against God. When punished for transgression, they will feel despair and hatred. This will be the experience of all who do not enter into Christ’s suffering; for it is the sure consequence of sin.

We read of chains of darkness for the transgressor of God’s law. We read of the worm that dieth not, and of the fire that is not quenched. Thus is represented the experience of every one who has permitted himself to be grafted into the stock of Satan, who has cherished sinful attributes. When it is too late, he will see that sin is the transgression of God’s law. He will realize that because of transgression, his soul is cut off from God, and that God’s wrath abides on him. This is a fire unquenchable, and by it every unrepentant sinner will be destroyed. Satan strives constantly to lead men into sin, and he who is willing to be led, who refuses to forsake his sins, and despises forgiveness and grace, will suffer the result of his course.

By dying on the cross, Christ gave His life as an offering for sin, that through His power man might turn from his sins, be converted, and become a laborer together with God. Greater love than this can never be shown. More could not be done than has been done to demonstrate the immutability of God’s law. Christ did not die to abolish the law or to detract in the slightest degree from its influence or power. He died to exalt the law and make it honorable. Full of goodness, compassion, and love, he hated only one thing,—sin, “the transgression of the law.” In the very act of dying to save what was lost, Christ reached the perfect standard of obedience as our substitute and surety. “Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil.” No pang of anguish that Christ endured was in vain. Thus the ransom was paid for all who accept Christ as their personal Saviour. From the Word of God they receive their title to freedom. “Wherefore the rather, brethren, give diligence to make your calling and election sure; . . . for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” MRS. E. G. WHITE.

THE COMING OF HIS FEET.

In the crimson of the morning, in the whiteness of the noon, In the amber glory of the day's retreat, In the midnight, robed in darkness, or the gleaming of the moon, I listen for the coming of His feet.

I have heard His weary footsteps on the sands of Galilee, On the temple's marble pavement, on the street, Worn with weight of sorrow, faltering up the slopes of Calvary, The sorrow of the coming of His feet.

Down the minster-aisles of splendor from betwixt the cherubim, Through the wondering throng, with motion strong and fleet, Sounds His victor tread, approaching with a music far and dim— The music of the coming of His feet.

Sandaled not with shoon of silver, girdled not with woven gold, Weighted not with shimmering gems and odors sweet, But white-winged and shod with glory in the Tabor- light of old— The glory of the coming of His feet.

He is coming, O my spirit! with His everlasting peace, With His blessedness immortal and complete. He is coming, O my spirit! and His coming brings release. I listen for the coming of His feet.

—The Independent.

THE ATONEMENT FINISHED.

By John Orr

We are plainly told by inspiration that the wicked are reserved unto the day of judgment to be punished. 2 Peter 2:9. We are also informed on the same authority that, when Christ comes, He awards every man according to his work. Matt. 16:27. How necessary, then, that, prior to His coming, an examination of men's cases be made, so that when He does come, the separation between the saint and sinner may readily be made, and the righteous changed in a moment, in the “twinkling of an eye,” at the last trump. 1 Cor. 15:51, 52.

It will be noticed that, at the coming of the Lord, the “dead in Christ” are first raised, and thus suddenly changed. 1 Thess. 4:16, 17. This shows that some decision has previously fixed the destiny of these. Then, too, the fact that the good are “caught up” to meet the Lord in the air, while the others are left behind, shows that the decisions rendered have reached the cases of all men. But such decisions are not rendered outside of a session of the judgment, which is instituted to decide such matters.

The saints being changed in the “twinkling of an eye” when the last trump sounds, gives no opportunity for the judgment to decide their cases after Christ comes. All this was done while they were in their graves, and everything was settled by what was found “written in the books, according to their works.” Rev. 20:12. With these minute records of men's lives preserved in the courts above, it is not necessary to call up men personally to be judged. Ps. 56:8. Each day, yes, each moment, as men move along in life, angels of God, given for their ministration (Heb. 1:14; Matt. 18:10; Eccl. 5:5, 6), keep records of every word and every deed, together with the motives which prompted them. When the judgment sits, these angels, ten thousand times ten thousand in number, minister before the Judge. Dan. 7:9, 10. There the books are opened; also the book of life, wherein is inscribed the names of those who have entered the service of God. Rev. 20:12; Phil. 4:3. The work then begins with the house of God. 1 Peter 4:17. As the name of one is called from the book of life, an angel produces his life record. If this shows his errors and mistakes all heartily repented of, the Saviour Himself acknowledges him as His own. That name is, in consequence, retained in the book of life, and the sins once committed, blotted from the record.

If, however, the name of one is called who, it is found, was not an overcomer, but lived a merely formal religion, without any assurance of sins forgiven, the Lord Jesus can not confess his name before the assembled witnesses of the judgment. Not having the Saviour to stand for him in the judgment, such a person must have his name blotted from the book of life, and his sins will remain on the records to condemn him. This method of procedure is plainly set forth in the Saviour's own words: “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before My Father, and before His angels.” Rev. 3:5.

Such a work as this must take place before Christ comes, in order that, at His coming, He may reward “every man according as his work shall be.” Rev. 22:12. In fact, the object of Christ's second coming is to take His people to dwell with Himself. Heb. 9:28. When He comes, therefore, it has already been decided who belong to Him, and who are not His, that His reward for the faithful may be brought with Him to bestow on each. Rev. 22:12.

In order, therefore, that all may have an opportunity to be prepared for the Lord's coming, He sends a warning of the time of the judgment to every nation, tongue, and people, saying clearly, “Fear God, and give glory to Him; for the hour of His judgment is come.” Rev. 14:7. It is, however, still an hour of probation, a brief time of preparation, in which to be ready

for the Lord's soon coming; for the exhortation to all is to worship Him who made heaven and earth, the sea, and the fountains of waters.

As already seen, this time was ushered in by the close of the 2,300 days of Daniel's prophecy. As the cleansing of the earthly sanctuary on the day of atonement was a time when men were to afflict their souls (Lev. 16:29, 30), so now the most solemn time of all the world has arrived. No one can escape the scrutiny of this searching time. Moreover, when the case of one has been called in this closing work of the world's atonement, his last opportunity to prepare to meet the Lord has passed. When the last name has been considered, it will then be said: “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And, behold, I come quickly.” Rev. 22:11, 12. That work will very soon close, and every case will be decided for weal or woe. On which side will the reader be found then?

JOHN ORR.

POOR WAYFARING MAN.

By Anonymous

A POOR wayfaring man of grief Hath often cross'd me on my way, Who sued so humbly for relief That I could never answer nay; I had not pow'r to ask his name, Whither he went, or whence he came, Yet there was something in his eye That won my love, I knew not why.

Once, when my scanty meal was spread, He enter'd, not a word he spake, Just perishing for want of bread; I gave him all, he bless'd and brake, And ate, but gave me part again; Mine was an angel's portion then, And while I fed with eager haste, The crust was manna to my taste.

I spied him where a fountain burst Clear from a rock, his strength was gone, The heedless water mock'd his thirst, He heard it, saw it hurrying on; I ran and rais'd the suff'rer up; Thrice from the stream he drain'd my cup, Dipp'd, and returned it running o'er; I drank, and never thirsted more.

’Twas night, the floods were out; it blew A wintry hurricane aloof; I heard his voice abroad, and flew To bid him welcome to my roof. I warm'd, and cloth'd, and cheer'd my guest, Laid him on mine own couch to rest, Then made the earth my bed, and seemed In Eden's garden while I dreamed.

Stripp'd, wounded, beaten nigh to death, I found him by the highway side; I rous'd his pulse, brought back his breath, Revived his spirit, and supplied Wine, oil, refreshment—he was healed, I had myself a wound concealed, But from that hour forgot the smart, And peace bound up my broken heart.

In prison I saw him next, condemned To meet a traitor's doom at morn; The tide of lying tongues I stemm'd, And honor'd him mid shame and scorn. My friendship's utmost zeal to try, He asked if I for him would die. The flesh was weak, my blood ran chill, But the free spirit cried, “I will.”

Then, in a moment, to my view The stranger started from disguise; The tokens in his hands I knew,— My SAVIOUR stood before my eyes! He spake, and my poor name He named— “Of Me thou hast not been ashamed; These deeds shall thy memorial be; Fear not, thou didst it unto Me.”

—Anonymous.

THE CROSS AND THE SWORD.

By F. M. W.

The proper means for the extension of the Gospel of Christ is a question that has troubled other ages than our own. I say other ages than our own because none can deny from the trend of discussion at the present day that there is a tendency on the part of Christendom to employ the same measures in Christianizing the world as have been employed in past centuries. It is strange that in this enlightened age there still could be connected with the professed church of Christ those who consider the spirit of the Crusades the proper actuating spirit of the Gospel message to-day; and yet such is the fact. The old spirit that ruled in the Middle Ages of compelling allegiance to the cross is not yet obsolete.

But when this spirit is analyzed and compared with the principles of the divine Gospel, it will be readily recognized as the spirit of the world and not the spirit of heaven, as the spirit of force and not love, of policy and not principle, the spirit born of self. For the personal independence and individuality of every one of his created intelligences, the Lord holds the highest respect. His service is wholly voluntary, and never of compulsion. Man is a free moral agent, and of his own free volition can he choose to serve God or not to serve Him. This exercise of choice is an inherent, God-given right, and only in this free exercise is the development of character possible. We can not conceive for a moment that it would be pleasing to the mind of God to be worshiped by machines, by those who from otherwise than voluntary choice offer Him praise and adoration.

If there is one class above another that God despises, it is the man who professes that which he is not, or, in other words, a hypocrite. For any man to be compelled against his will to worship God, or to conform to the requirements of God, would be to make that man a hypocrite. When it is considered that religion is the personal relationship existing between God and each one of his creatures, and that it pertains not alone to the outward actions, but to the purposes and motives from which all actions spring, it will be readily seen that any enforced regard for outward form and ceremony can give to none the religion or the Gospel of Christ. Hence, to compel a man to pray, to receive the sacrament, to attend church, to observe the Sabbath, is to make that man a hypocritical impostor. And not alone that: it only serves to place within his heart an antipathy and spirit of rebellion against the religion and the God to whom he is compelled to bow. It is a true principle that the exercise of force will awaken the spirit of opposition. It is indeed true, according to the adage, that a man convinced against his will is of the same opinion still. And if by law a man be compelled to observe the outward forms of religion, within his heart there is a spirit of opposition made still more rampant and vindictive by the force employed.

And the employment of force in religious things is entirely contrary to the scheme of salvation and the spirit of the Gospel. The spirit of the Gospel of Christ is the spirit of love and not fear, of free choice and not force. The Spirit of God draws but never drives, woos and wins its way by gentle persuasion and not force. The language of the apostles is, “We exhort,” “We beseech,” “We entreat.” Christ Himself, in all the operations of His grace, never attempts to force the citadel of the soul. He knocks at the door of the heart before He attempts to enter, and when He enters, He takes possession only as the individual yields himself to the Spirit’s control. Rev. 3:20.

All the history of the past shows that when political means and worldly policy and the power of the sword have been employed to augment the membership of the professed church of Christ, the augmentation has been secured at the sacrifice of true piety and consecration. For to employ flattery, or to buy or bribe men to the profession of Christianity, is as fatal in its result, and as far-reaching in its influence, as to force them to acquiescence. The corruption of the church in the third and fourth centuries was directly chargeable to these methods. And the worldliness and lack of piety observable in the professed church of Christ to-day are attributable to the same agencies.

It may be asked if government has not a right to enact penalties for the violation of some religious requirements. For instance, has not the State a right to punish a man for the violation of the seventh commandment? Is not a man answerable to the law for the violation of the commandment that says, “Thou shalt not kill,” or, “Thou shalt not steal”? We answer that it is not in the province of the State to punish any individual for the violation of any commandment of God, as such, not even excepting the commandments just mentioned. It was the assumption of this right that led to the horrors of the Inquisition of past ages. The commandments of the Lord have to do not alone with overt actions, but with the purposes and motives of the heart. Thus, a man who lusts after a woman is in God’s sight an adulterer. Matt. 5:28. He who hates his brother is a murderer. I John 3:15. And the exercise of the thought of covetousness constitutes the coveter an idolater. Col. 3:5. Hence if the government has a right to enforce the law of God, and punish for the violation of the law, even within the scope of the sixth, seventh, and eighth commandments, it has a right to deal not alone with the overt acts themselves, but with the purposes and motives prompting these actions. Proceeding upon this hypothesis, as we have already stated, the Inquisition was the natural consequence.

How, then, it may be inquired, can the State, if it can not of right enter upon the domain of religion, determine with any consistency the bounds of society or regulate the relations between man and his fellows? We answer, By the exercise of the civil rights delegated to them by God in the establishment of earthly governments. If a man takes the life of a fellow-being, the State must deal with him wholly because he is uncivil, and not because he is irreligious. The Supreme Judge and Arbiter will call him to account for his irreligious principles at the last great day, but with this the State has nothing whatever to do. To the State belongs the authority to enforce upon every man a recognition of the rights of others. The relation that every man owes to his Maker is entirely outside the province of civil government.

Whether a man serves God or does not serve Him, the government has no right to inquire or dictate; but only in the relations existing between man and man does its authority enter. In the second table of the law, or the last six commandments of the Decalogue, are the proper relations between man and his fellows defined. With certain of these relations only has the government to do, but, as stated above, even these the government has not the right to enforce as the law of God, but only as civil measures pertaining to the outward life and deportment. It could in nowise enforce the last of the six.

When the government of Babylon, altho ordained of God (Jeremiah 25), ordered the three worthies to bow in adoration before the golden image (Daniel 3), God demonstrated in a signal manner that this government had overstepped the bounds of its authority, and that His servants were exonerated from censure in refusing obedience to its mandates. The same was true in the case of Daniel, who refused obedience to the law of the Medes and Persians. Daniel 5. And when Peter and the apostles were required by the civil magistrates to cease from the proclamation of the Gospel of Christ, they refused with the declaration that their duty to God was paramount to their duty to man, thus showing in their case that the Jewish leaders were overstepping the bounds set for the exercise of their civil authority by the God of heaven. Acts 5:28, 29.

In our own age there will be a repetition of past history, and religious zealots will again seek the enforcement of religious dogmas and doctrines. An illustration of this is seen in the attempted enforcement of the Sunday rest day in various parts of the world. The keeping of the Sabbath is a matter pertaining wholly to man’s relation to his Creator, and whether one observes every day or no day can not affect in any degree the relations to his fellow-men. Hence, with this question the State has no right to interfere. If it be urged that the violation of the Sunday rest is a crime against society and an uncivil act, then we answer, if it be not uncivil for a man to work upon Monday, it is no more uncivil to work upon Sunday. An act which does not disturb his fellows one day can not possibly disturb them any other day. If a man is uncivil upon Sunday, then he should be dealt with the same as tho he were uncivil upon any other day of the week. The enforcement of laws with respect to Sunday, or the application of law to a deed done upon Sunday, and not to the same deed done upon any other day of the week, is preference shown to that particular day. And as Sunday is held to be a religious institution, and enforcement of Sunday laws is on account of the religious character of the day and the religious prejudices of the people regarding that day, it can be nothing else but legislation upon a religious question. And this, as already shown, is entirely contrary to the spirit of the Gospel of Christ, and out of the province of authority of the civil power.

The church of God to-day needs not the power of the material sword, but the power of the sword of the Spirit, even the Word of God. And with that power at its command, it will have no need to invoke the aid of the civil authority to enforce upon the minds of men obedience to the right. The power of the Spirit will be stronger than the combined armies and navies of the world, and more drawing and effective than the spirit of flattery or the craft of men. The professed church of Christ to-day needs the baptism of that Spirit above every other acquisition. F. M. W.

Continue reading: THE SABBATH