p. 280 | PROVINCE OF CIVIL GOVERNMENT

Pacific Press Publishing Company · Oakland, California · Mar 5, 1894

FromSigns of the Times, Vol. 20, No. 18.

PROVINCE OF CIVIL GOVERNMENT.

By William Ambrose Colcord

BY ELDER W. A. COLCORD.

The proper object of civil government and the limit of its authority are not sufficiently understood by many at the present time. Because of this those who would abuse this ordinance of God and pervert it from its legitimate sphere of usefulness find their designs much easier of accomplishment than they otherwise would.

Civil government was ordained of God, and consequently for a good purpose. This being so, no true child of God can ever be an Anarchist, or resist the powers that be. But, although ordained of God, and for a good purpose, civil government was not ordained to make men religious, or for the punishment of those who are irreligious. Its sphere does not reach to the realm of religion.

When, and for what purpose, then, was civil government ordained? Mr. Young, in laying down the principles of government and law in his “Government Class Book,” p. 12, and thus showing the necessity for civil government, says:—

Man is by nature selfish, and many would infringe the rights of others for their own selfish ends, unless restrained. Hence we see the necessity of some fixed rules, that each may know what he may do, and what he must not do.

This in brief gives the whole ground and basis for the existence and necessity of civil governments. Their object is to protect men in their rights by restraining others from infringing upon them. They were designed to act as a check upon the carrying out of selfish ends, a curb on selfishness. They have been a recognized necessity in the nature of things, a necessity because, as Mr. Young says, “man is by nature selfish,” and therefore needs something to prevent him from acting out this nature, so long as he is possessed of it.

But when did man become selfish? When did this trait, which is the taproot and mainspring of all the evil and misery the world has ever known, become a part of man’s nature? Certainly it was not at creation, for “God made man upright.” Man, therefore, as he came from the hand of the Creator, had no need of civil government. There was no need of civil government at creation. If, then, we can ascertain when selfishness entered the world, we can tell when civil government became a necessity. But this is not hard to determine. It was when man fell, when he yielded to temptation, when he became the servant of that being who is the embodiment of all selfishness, by choosing to follow his directions for personal improvement, in utter disregard of the express command and prohibition of God. This was when man by nature became selfish. And only subsequent to this time could there be any occasion or necessity for civil government.

Following this line of thought a little further, it must also be apparent that the necessity for civil governments can exist only as long as man remains in a fallen condition, so long as he is possessed of a selfish nature. There will be no such governments in the redeemed state. The necessity for it will then have passed away.

Still further, it is evident that those who have been converted, whose affections have been changed, who have in them the mind of Christ, who came to this world not to please himself, have no need of civil government even in this world, in order to keep themselves within the bounds of civility. They do not refrain from stealing, lying, and killing, because the government threatens vengeance upon those who do such things, but because it is not in their hearts thus to do. So far as they are concerned, men’s lives and property would be as safe without civil governments as with them. Those for whom these governments were ordained as a restraining power, seek to escape from punishment usually when they commit these offenses; but with Paul the Christian will say, “If I be an offender, or have committed anything worthy of death, I refuse not to die.” Acts 25: 11.

The Christian recognizes and regards the rights of others because he is converted, because he loves his neighbor as himself. In his actions he is governed by the higher law of love, and not by the penal code of the State. On the other hand, the fear of punishment is the chief incentive by which the State influences those who recognize no higher power, to respect the rights of their fellow-men. “For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? . . . For if thou do that which is evil, be afraid; for he beareth not the sword in vain; for he is the minister of God, a revenger to execute wrath upon him that doeth evil.” Rom. 13: 3, 4.

Let it not be forgotten, then, that the proper object of civil government is the restraint which, through the fear of the punishment it threatens and executes, it places upon those who would otherwise disregard the rights of others in carrying out their own selfish ends. It can deal only with the fruits of selfishness. With the heart, the seat of selfishness, it has nothing to do. To transform this by such means is an utter impossibility. A change of heart is a work requiring creative power. It can be done only through the influence which religion brings to bear upon the soul, by the gospel, which is “the power of God unto salvation to everyone that believeth.”

The province of civil government and that of religion are therefore widely separated. Those, therefore, who seek to accomplish through the former that which can be attained only through the latter, show their ignorance both of true religion and of the proper sphere and object of civil government. They have a form of godliness, but deny the power thereof, seeking and using the power of the State in their religious work, instead of the power of God. Civil government is of this world. “My kingdom,” says Christ, “is not of this world.” And of his followers he says, “Ye are not of the world.” John 18: 36; 15: 19. The weapons of the State are carnal. “He beareth not the sword in vain.” But, speaking for the church, Paul says, “For though we walk in the flesh, we do not war after the flesh; for the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds.” 2 Cor. 10: 3, 4.

Those, therefore, who appeal to the State to enforce their ideas of religion cannot be Christians, however high their profession of Christianity may be. There can be no more certain evidence that a church which in the past has enjoyed the blessing and power of God, is fallen and has lost its connection with God and its hold upon him, than for it to seek the support of the secular power in its work. To all such the message, “Babylon is fallen, is fallen,” applies. And when this condition of things becomes general, the true and sincere children of God cannot long remain in their communion. They will hear and heed the call, “Come out of her, my people.” And, although the laws of the land may have been brought to the support of certain religious rites and customs, and are urged upon them on the ground that they should be in subjection to the powers that be, they will refuse obedience to whatever conflicts with the word and law of God, knowing that the province of civil government extends not to things religious. With the apostles they will say, “We ought to obey God rather than men,” and with the Reformers, “We pledge, therefore, our obedience to the emperor in all civil matters; but as for the word of God, it is liberty that we demand.”