p. 22 | American Sentinel, Vol. 10, No. 3 (January 17, 1895)

Earlier text: ONE of the most significant signs of the times is the reception accorded in all

Alexander Campbell on Protecting Religious Rites From Contempt.

[In 1820 there was organized in West Middletown, Washington Co., Pa., a society, called the West Middletown Moral Society. The principal object of the society was to enforce the Pennsylvania Sunday law of 1794, which is still on the statute books of the State. This Moral Society was organized by the United Presbyterians, the same people who, later in 1863, organized the National Reform Association. Alexander Campbell, the founder of the Christian or Disciple Church, ably opposed the society in a series of articles published in the Reporter, of Washington, county seat of Washington County. His articles were signed “Candidus.” A United Presbyterian minister, by the name of Wylie, attempted to defend the society, and signed himself “Timothy.” The discussion continued from April 17, 1820, the date of Mr. Campbell’s first article, to February 22, 1822, during which time almost every phase of the compulsory Sunday law question was treated. As a result the Moral Society perished, not to appear again until 1863 when it was revived by the same denomination under the name, National Reform Association. Every word of Mr. Campbell’s invincible logic and withering denunciation is applicable to the association, resuscitated under the name, National Reform Association, and kindred organizations, such as the American Sabbath Union, the Pennsylvania Sabbath Association, etc.]

I RESUME Mr. T.’s fourth argument. That an infallible tribunal is requisite to prescribe and determine the public forms of religion, has been enforced in my last; and that it must also decree what it is to treat any of the public forms of religion with contempt, is, we think, equally within the pale of its jurisdiction. The Romanist says, To refuse or to neglect to bow in the presence of the elevation of the host, is to treat the public forms of religion with contempt. The Episcopalian says, To refuse or to neglect to kneel at the celebration of the supper and in certain other devotional exercises of their public worship, is to treat religion with contempt. The Presbyterian says, To drive a wagon on the “Sabbath day,” when the driver should be at meeting, is to treat religion with contempt. The Seceder says, To substitute Watt’s hymns and the new music in public worship instead of the Psalms of David and the twelve good old tunes of David, is to treat one of the public forms of religion with contempt. The Covenanter says, To refuse or neglect to maintain, hold fast, and defend, the doctrine of the Solemn League and Covenant, and the divine right of the civil magistrate to officiate in the cause of religion, is to treat one of the forms of religion with contempt. The Methodist says, To neglect or to refuse to be subject to the discipline of the church, is to treat the public forms of religion with contempt. The Baptist says, To sprinkle an infant is to treat one of the public forms of religion with contempt. The Quaker says that he that will not take his intended bride by the hand and lead her through the meeting-house at three monthly meetings, previous to the solemnization of the bonds of matrimony, has treated one of the public forms of religion with contempt. But here a casuist comes forward and declares that not any of the preceding sins of omission or commission, treat religion with contempt, unless they proceed from a spirit of rancor, malice, or disdain; and that the state of mind from which such actions proceed, must first be ascertained, and before the character of those actions can be determined. For, says he, it is the motive that characterizes the action, and hence there are simple mistakes or sins of ignorance, as well as wilful and malicious offenses. So that unless we have a pope or an infallible tribunal of appeal, Timothy’s principle of coercion and restraint is a dead letter.

I affirm then, that Timothy’s principles of coercion and restraint are necessarily connected and inseparably linked with the “holy inquisition,” and that it is essentially the same with that on which all civil establishments of Christianity have been founded, and from which all bloody persecutions have originated since the sword of the civil magistrate learned to serve at the altar.

And has our opposition to the Moral Society as hostile to civil and religious liberty, to pure religion and sound morality, led their defender to avow a principle so dangerous to the community, so subservient to ecclesiastical domination, so subversive of the basis of our free government!! And a Pennsylvanian, too! Has it been said that it is the duty of the legislature to enact, and the civil magistrate to execute, such laws as will protect the public forms of religion from contempt! Ambiguous and dangerous assertion! Capable of being carried to any extreme and necessarily tending to make one form of religion the standard, and to trample every other form in the dust.

The following is a specimen of legislation on Mr. T.’s principle of coercion and constraint:—

“Be it enacted by the Congress of the United States, acting under the immediate direction of the Ruler of the universe, in relation to his peculiar cause, and authorized by him to protect the public forms of the Christian religion from contempt; a majority of us, notwithstanding, being aliens from the Church, and voluntarily excluded from her communion; yet, conceiving it our duty, as his ministers teach us to protect from contempt the public forms of Christianity, we do enact and decree, that every male, from twelve to sixty-five years of age, shall duly, regularly, and devoutly attend all the public ministrations of the “ambassadors of heaven,” on the “Christian Sabbath” and other holy days, fast days, etc., etc., and that all females, from fourteen to forty-eight years of age, shall do the same; provided always, that the mercury in Fahrenheit’s thermometer on such days is not above ninety-six degrees, nor below fourteen. And provided, also that the pulse of the subject of this law beat from fifty to seventy-five times in a minute.

“2. Be it also enacted, that each person stand up in the time of public prayer for at least one half hour, and should his reverence be too prolix, as mercy has ever been preferred to sacrifice, the subject of this law may sit down.

“3. Be it also enacted, that each person as above defined shall sing with a loud voice, or if they can not sing, make a suitable noise as loud as singing; provided always, that asthmatic persons and other invalids be exempted.

“4. Be it also enacted, that by the authority aforesaid, whosoever shall transgress the provisions, or neglect to comply with the requirements of this law, shall be punished at the discretion of the clergy; provided always, that none be put to death except in cases of aggravated contempt.”—Candidus (Alexander Campbell), in Washington (Pa.) Reporter, Oct. 28, 1821.

Rum and Romanism.

“FATHER” ELLIOTT, the Catholic priest who is fishing for Protestants in Ohio, has gotten into trouble with his financial backing. It takes money to conduct his propaganda, and consequently, the managers of the enterprise called upon the Roman Catholic beer brewers, distillers, and saloon-keepers to donate for the conversion of heretical Protestants to the true Catholic faith. The drunkard makers contributed liberally and then seated themselves comfortably in “Father” Elliott’s congregation to watch the priest convert Protestants. But the priest is fishing for Protestants, not papists; and consequently he baits for fresh water fish with a temperance bait. Seeing how popular Protestantism palavered over what they foolishly thought was a temperance victory in the Satolli-Waterson decision, Priest Elliott hastened to add a “temperance night” to his programme. The result is told as follows in the Wine and Spirit News, under the “scare head,” “The Liquor Men Bled and then Roasted:” —

One of the most outrageous, and to say the least, most ungrateful acts ever perpetrated upon the liquor traffic of the State of Ohio, and purely a money-making scheme, is that which is now being engineered under the supervision of one styling himself Father Elliott. So bold have become his operations that the Wine and Spirit News, the official organ of the Ohio State Liquor League, deems it necessary that every person engaged in the liquor traffic in the State should be made fully acquainted with the facts, and be in a position to protect himself against this skin game when approached by one or more of its advocates. Prompted, perhaps, by the successful operation in the robbery line, by the Rev. Howard Russell, superintendent and general chief schemer of the so-called Anti-Saloon League, Father Elliott has concluded to take the road. Although his mode of operation is, to a large extent, similar to that employed by the Rev. Russell, Father Elliott has introduced a new scheme to fatten his purse. One of the first cities to be called upon by Father Elliott and his followers was Toledo. The programme for the six evenings’ entertainment was published, but good care was taken not to include anything derogatory to the liquor interests. The church committees were soon in the field with their subscription books, and the very first persons called upon were those engaged in the liquor traffic. The liquor men, as all other business men ever ready to assist any project looking to public interest, subscribed liberally, most of the donations ranging from five to ten dollars each. The brewers, wholesale and retailers, were called upon alike, and seldom was the committee sent away empty-handed, and when totally summed up it was found that the liquor traffic defrayed the entire week’s expenses. A large number of the liquor men who had so liberally donated to the affair, attended the lecture at St. Francis de Sales Church, on Cherry Street, last Thursday evening, and their reward was the most damnable tirade against their business.

These Roman Catholic dealers in “fire water” are evidently not trained Jesuits, or they would have stoically swallowed the bitter pill while comforting themselves with the papal maxim, “the end justifies the means.” However, they seem to feel justified in making an “end” of contributing “means” to support Priest Elliott’s propaganda.

Noble Sentiments.

By John Wesley

CONDEMN no man for not thinking as you think. Let every one enjoy the full and free liberty of thinking for himself. Let every man use his own judgment, since every man must give an account of himself to God. Abhor every approach, in any kind of degree, to the spirit of persecution. If you cannot reason, or persuade a man into the truth, never attempt to force a man into it. If love will not compel him to come, leave him to God, the Judge of all.—John Wesley.

Notes from a Sunday Law Convention.

By K. C. RUSSELL.

A REPRESENTATIVE of the American Sabbath Association, Rev. Francis A. Dony, who has been laboring for some time in the interests of that association in eighteen counties of northeastern Pennsylvania, called a convention to convene in Wilkes Barre, Tuesday, the 18th inst., at 2 P. M., for the purpose of organizing a Sabbath Union. The convention opened with about twenty-five present, and finally increased to forty, including women. The speakers repeatedly assured those present that the number in attendance was not an index of the interest there was on Sunday legislation in that part of the State.

After the usual formal opening of such a meeting, Dr. Mott, the president of the American Sabbath Association, addressed the convention concerning the object and advisability of having a union in that part of the State. He found it not wise to enforce the most stringent laws, and that it was difficult to secure new laws; but best to labor to have the present existing laws enforced. He spoke of the great victory achieved by the American Sabbath Association in closing the World's Fair on Sunday as an evidence of what could be done by such a union. He said his State (New Jersey) being small, they could bring an irresistible pressure upon it.

A leading Baptist minister of Pittston, Pa., said that he did not know how a Baptist could pull in a Methodist collar, but thought he could in the matter of enforcing Sunday laws.

The time has been when that kind of a collar could not be worn by Baptists. Roger Williams could not pull in this compulsory-religious-observance collar, and preferred banishment instead; and other noble Baptists, rather than wear such a collar, preferred the public whipping post. It is true it was not for refusing to submit to Sunday laws, but because they would not adhere to laws against their conscientious conviction on baptism. The principle is the same.

This modern Baptist continued by illustrating how we, as citizens, should labor to have all laws of the State enforced, by telling his experience when he was a soldier in the civil war. He said after he had questioned some of the army rules and regulations, he was informed that it was none of his business; that he was but a machine to do and carry out what he was told without questioning. And just the same way, he said, should we see that the existing Sunday laws are enforced.

Had this policy of blind submission to all human law been followed, the three Hebrews would have bowed before the image; Daniel would have directed his petitions to the king; and Christ would have abandoned the salvation of man and obeyed the laws of the Jews; the apostles would have preached no more, but obeyed the command “not to speak at all nor teach in the name of Jesus;” neither would fifty million saints during the Dark Ages have sacrificed their lives for the gospel.

The Apostle Peter exclaimed when called upon to obey a law that invaded the right of discharging his duty to worship God according to the dictates of his conscience: “We ought to obey God rather than men.” Acts 5:29.

After such arguments as we have commented upon, the convention proceeded to organize a union in that part of the State. They claim to already have an annual financial backing of $1,500. They propose to form law and order leagues in every city and town for the enforcement of the Sunday laws. K. C. RUSSELL.

Seventh-day Adventists.

THE Independent, of January 3, published under the title, “The Churches in 1894,” short articles, written by representatives of the several churches in the United States, giving denominational progress and events of importance therewith. Under the head, “The Adventists,” Elder O. A. Olsen, President of the General Conference of Seventh-day Adventists, reports as follows:—

There are two distinct classes of Adventists, viz., those who observe the first day, and those who observe the seventh day of the week. Among the first class are those who occasionally set time for the second coming of Christ; the second class has never engaged in “time setting,” but earnestly opposes such interpretations of the prophecies. The observance of the seventh day of the week as the Sabbath is a marked peculiarity of Seventh-day Adventists, which distinguishes them from all other denominations, except the Seventh-day Baptists.

Seventh-day Adventists hold positions on the so-called change of the Sabbath which led them to regard Sunday as a rival of the Sabbath of the Lord. The repeated arrests and imprisonments of their members for Sunday labor the past year, in different parts of the United States and Europe, help to demonstrate that Sabbath observance with them is not a matter of convenience, or of choice of days, but a question of loyalty to God. It is often said that these people are not compelled to labor on the seventh day, but to refrain from work on the first day. They reply: “It is with us as with the early Christians: they were not prohibited from worshiping Jehovah; they were simply required to honor the gods of Rome.”

From the above the reader may see that union among the organized branches of Adventists does not at present seem probable. The principles of faith and practice separating the two leading classes of Adventists seem to us as prominent and important as those which distinguish between Protestantism and Catholicism.

As to the question of growth: In this connection I am prepared to make definite statements only with reference to the Seventh-day Adventists, whom I have the honor to represent. From reports in my possession I am enabled to give the following rates of increase for the past year: ordained ministers, 13 per cent.; licensed ministers, 11 per cent.; churches, 7 per cent.; members, 15 per cent.; and missionary funds, 4 per cent.

In many respects the past year has been the most prosperous in our history. This is especially true of our educational, publishing and medical work. Missions have been established in Mexico, Honduras, British Guiana, Argentine, Brazil and Jamaica. Missionaries have been sent to the Gold Coast and to Matabeleland, in Africa, with the view to establishing missionary stations there early the coming year. Preparations are also being made for opening missions, at the earliest possible date, in China and Japan. A large amount of funds has been raised for this purpose.

Our missionary ship “Pitcairn,” sailed from San Francisco last July, on its third voyage, with a load of missionaries and supplies, to be distributed among the islands of the Pacific Ocean.

One of the most encouraging indications for the future of our work is the growing missionary zeal manifesting itself among our young people. There are at present in our colleges and sanitariums about three hundred young men and women who have consecrated themselves “for life or death to arduous, humble service in the dark regions of this last world.”

The prospects for our work were never better than for the coming year.

Although Seventh-day Adventists are one of the small denominations, they have as many students in a single one of their

eight colleges and academies in the United States, as Luther addressed in the University of Wittenberg the day after he burned the pope’s bull. Truth is more important than numbers.

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Of the recent appearance of a Catholic priest before the students of the Union Theological Seminary, the Catholic Times says:—

Father Doyle, a Paulist, lectured before the students of the Union Theological Seminary (Presbyterian), and was introduced by Dr. Charles Briggs. This is a good sign. With Father Elliott talking to Protestant laymen and Father Doyle to clerics, a special missionary career opens to the congregation which was instituted for the conversion of the United States. There is a deep good sense in the saying about Mohammed's going to the mountain when the mountain would not come to him. We wish the Paulists boundless success in their efforts.

Of course the Times wishes the Paulists boundless success, and they are having it too. But what a commentary on modern Protestantism is the fact that the lecture platform of a professedly Protestant theological seminary is occupied by a papist, while in another State crowds of “Protestants” hang upon the honeyed words of a priest. Papists are forbidden to read Protestant books or to hear Protestant preaching, while so-called Protestants fawn upon the representatives of the papal church.

If so-called Protestants do not realize how rapidly they are drifting Romeward, Roman Catholics are not ignorant of the downward trend, and they are rejoicing over it. The Western Watchman thus notes with immense satisfaction the progress Romeward of the Methodist Church:

The Methodists are adopting the Anglican communion service, and in one church in Omaha, with the full consent of the local bishop, this service is regularly held instead of the tame little picnic that has been the custom heretofore in Methodist churches. It won’t be long before the Methodist dominoes will be saying “mass.” They are able to do so every whit as much as their Anglican confreres. They have deaconesses; why should they not have priests? There is nothing in the name.

Notice the sneer with which this Roman Catholic paper refers to the Lord’s supper as celebrated by Methodists—a “tame little picnic,”—and yet Methodists, disciples of John Wesley, will continue to ape the abominations of the “mother of harlots and abominations of the earth.”

READ the defense of W. T. Gibson on the first page, and then order extra copies and distribute them among your friends. Extra copies can be secured at the rate of one dollar per hundred.

THE SENTINEL publishes this week its first original illustration. If our readers believe the cause of truth can be better served by an occasional judicious use of illustrations, let them manifest their belief by ordering extra copies of this number for missionary purposes.

SUBSCRIBE for the SENTINEL, if you are not a subscriber. If you are a regular subscriber, after reading this issue, do you not think of some one to whom you could afford to order the paper sent for six months or a year, who ought to read it, and will read it to their profit?

THE Catholic Times boasts that in Roman Catholic Belgium, “Sunday merchandise trains have been suppressed, and more than half of the Sunday postal deliveries have been abolished.” Rome is not slow to honor her own. As a “Christian” institution, Sunday belongs solely to Rome and it is not strange that she exalts it.

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THE Pittsburg (Pa.) Catholic boasts that “it has been much remarked that the highest position in a country like Germany, which is far the greater part Protestant, is in the hands of a follower of Rome.” The same thing is true to an alarming extent in this country, especially in the large cities. Rome is dominating the governments of earth and using them in her interests.

REV. R. C. WYLIE, of the National Reform Association, writing to the Christian Statesman of Dec. 1, says:—

All who are in favor of the millennium should favor this [the so-called Christian] amendment.

We want to make it as easy to be a consistent Christian in the service of this Government as it is to be a consistent free-thinker. We want the public obstacles to consistent Christian living taken away.

That is, Mr. Wylie wants the power of the Government used to remove the cross from the Christian life. He wants a premium placed upon a profession of Christianity, which is only another way of saying that National Reform proposes to place a premium on hypocrisy.

An Episcopal clergyman said recently in Jersey City:— The danger of this country is not to come from Roman Catholicism, but from infidelity; from a luxurious materialistic and selfish spirit which worships nothing but itself; from a divided and quarreling Christianity, which has more sects than there were gods in pagan times.

This utterance is significant of the times. “Rome never changes;” this is her boast; but she is now lauded to the skies by professed Protestants, “degenerate sons of noble sires,” who in the days of the Reformation came out of Rome protesting against the very abominations which their descendants now declare are harmless.

THE Western Watchman has this editorial note:—

The Emperor William has asked the pope to establish a feast of praise and prayer for the Fatherland, intimating that if the church leads he will see to it that Lutherans and all others follow. His holiness has assented, and a sort of German Thanksgiving Day will be inserted in the calendar of November. Protestant Germany ruled by the pope! Slightly for the present. An entering wedge.

This shows how Rome is watching and taking advantage of every thing to strengthen her power. How long will it be ere Rome again rules the world by ruling the governments of the world?

THE thirty-first session of the General Conference of Seventh-day Adventists will convene at Battle Creek, Mich., Feb. 15, and continue until March 4. The regular session will be preceded by an institute for Bible study, beginning Feb. 1, and closing Feb. 14.

A Bulletin will be issued tri-weekly during the institute and daily during the conference. The Bulletin issued during the last conference reached a circulation of 6,000, and was a triumph in modern religious journalism. The committee promises even better work during this session. The Bulletin will not only contain the business proceedings of the conference, but the best thoughts on religious themes presented in addresses, which in some cases will be stenographically reported and published in full. The price of the Bulletin is 50c. All orders should be sent to the International Tract Society, Battle Creek, Mich.

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