EUROPEAN writers are expressing and discussing “a decline of belief in the value of the republican for of government.” In this discussion, of course, the United States forms a prominent item. This is altogether a pertinent question.ARSH July 24, 1900, page 472.1

A republican form of government being “a government of the people, by the people, for the people,” is simply self-government. The people govern themselves by themselves for themselves. And as each individual, as far as he personally is concerned, is the people, a republican form of government—self-government—is that in which each individual governs himself by himself—by his own powers of self-restraint exercised upon himself—for himself, for his own best good in the enjoyment of life, liberty, and the pursuit of happiness.ARSH July 24, 1900, page 472.2

And so long as that is done, a republic anywhere is a success. But, in a republic, just as soon as a single individual fails to govern himself by himself for himself, that republic has begun to fall; and so far as that individual is concerned, a republican form of government is a failure.ARSH July 24, 1900, page 472.3

Just as soon as two individuals fail to govern themselves, the republic is just so much more of a failure. Yet so long as the majority of the people composing a republic, do individually govern themselves, by themselves for themselves, the government will be a success; because they, being the majority, are able to protect themselves from the infringements of those who fail to govern themselves, and have to be governed.ARSH July 24, 1900, page 472.4

But just the moment the majority turns to the other side, the moment the number failing to govern themselves crosses the line and becomes greater than the number of those who do govern themselves,—that moment republican government has failed. And though the name may continue for a time, the thing is gone; the government is no longer a republic. At that point, however, the failure does not so palpably appear as when the majority—those who fail to govern themselves—has become larger and yet larger. But when that majority that fails to govern itself, each by himself, becomes so great that its influence is felt upon all the procedure of the government—then republican government has failed utterly; it is no longer a republic in any true sense: it is a despotism—not indeed a despotism of one, nor of a few, but of the many. And a despotism of the many—of the majority—is not at all the least of despotisms. Yet, then, it is only a question of time when the despotism of the many will merge in a few, then in a very few, and finally in a despotism of one,—and that is monarchy.ARSH July 24, 1900, page 472.5

Wherever in a republic there is found a man who fails to govern himself by himself, in that man there is found an open bid for a monarchy. And when that man becomes a majority, a monarchy is certain. It may indeed be an elective monarchy, but it is none the less a monarchy.ARSH July 24, 1900, page 472.6

Thus it is literally true that in government there are just two things, one or the other of which people much consider—republicanism and monarchy; self-government or government by another; liberty or despotism. What is the republic of France to-day, but the former monarchy only under another name?ARSH July 24, 1900, page 472.7

Now anyone who for any number of years has read and thought, knows full well that in the United States the number of those in all phases of society who fail to govern themselves is very great, and is rapidly on the increase. Notice the startling increase of crime. Notice the strikes that so frequently occur, and at times almost cover the country, invariably accompanied with violence and often with rioting. Notice the electoral corruption—municipal, State, and national. Notice the procedure in State legislatures, especially in the electing of organizations and combinations in different fields, which are constantly being formed for protection, and to beat back that which they know is certainly coming to grind them under. But all these combinations, organizations, and associations are composed only of men who have failed and do fail as individuals to govern themselves. And a combination of men for the purpose of governing themselves and others, who, individually, have failed to govern themselves, is just as much of a failure as to a republic, as in the case of the individuals before forming the combination.ARSH July 24, 1900, page 472.8

Since a republican form of government is only self-government, and since all these things are a universal testimony that the great mass of the people of the United States are failing to govern themselves, it is perfectly plain that this great example of republican government in the world is certainly failing. And when such is the truth which is forced upon the attention of the world, and which the outside world is seriously discussing, what is there left for the world to contemplate other than that which, with foreboding, is mentioned by the London Spectator?—ARSH July 24, 1900, page 472.9

The peoples consider only monarchy and republicanism; and, for the reasons we have indicated, the favor of republicanism declines, with a grave result, we fear, in an increase of political hopelessness, and therefore a decrease of political energy.ARSH July 24, 1900, page 472.10

And the outcome of that can be only that monarchies, and even society itself, shall fail and perish in their own corruption. Thus has it ever been with the nations; thus only will it ever be. And the end hastens.ARSH July 24, 1900, page 472.11

“Editorial” Advent Review and Sabbath Herald 77, 30, p. 472.

THE following words from an editorial in the Detroit News-Tribune of May 27 will describe the present situation of the world:—ARSH July 24, 1900, page 472.1

There is now a general feeling, which can be referred to no particular facts, nor explained on any rational theory, that we are approaching a period of greater combats [than those of the preceding century], a world-struggle, in which the tremendous machinery which has been organized for war is to be put to a full test between the rival Powers who are grasping at the earth, or all of it that remains unattached to the great empires. There has certainly been no period in the past when the ambitions for conquest were so keen and so widespread as at present; when so many powers, armed to the teeth, were watching with jealousy every movement of their neighbors, and looking about with so little scruple for compensations.ARSH July 24, 1900, page 472.2

“The nations” are “angry;” and soon there must burst upon the world that “time of trouble, such as never was since there was a nation.” “Get ready, get ready, get ready.”ARSH July 24, 1900, page 472.3

“Studies in Galatians. The Two Covenants. Galatians 4:21-24, 28” Advent Review and Sabbath Herald 77, 30, pp. 472, 473.

“TELL me, ye that desire to be under the law, do ye not hear the law? For it is written that Abraham had two sons, the one by a bondmaid, the other by a free woman. But he who was of the bond-woman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants... Now we, brethren, as Isaac was, are the children of promise.”ARSH July 24, 1900, page 472.1

As Ishmael was born altogether of the flesh, without any promise of God, but from distrust and unbelief of the promise of God, so was the first covenant—the covenant from Sinai.ARSH July 24, 1900, page 472.2

And as Isaac was born altogether of the promise of God, solely from dependence upon that promise, so is the new covenant—the everlasting covenant.ARSH July 24, 1900, page 472.3

The first covenant rested upon the promises of the people, and depended solely upon the efforts of the people. The second covenant consists solely of the promise of God, and depends upon the power and work of God.ARSH July 24, 1900, page 472.4

The first covenant runs: “If YE will” do so and so. The new covenant has neither “if” nor any of men’s doing, but is altogether the doing of the Lord. Look at them as they stand together:—ARSH July 24, 1900, page 472.5

THE OLD COVENANT

“If ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation.” “Obey my voice, and I will be your God, and ye shall be my people.” “Obey my voice, and do them, according to all which I command you: SO shall ye be my people, and I will be your God.” Exodus 19:5, 6; Jeremiah 7:23; 11:4.ARSH July 24, 1900, page 472.6

THE NEW COVENANT

“I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people, and they shall not teach every man his neighbor, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.” Hebrews 1:10-12.ARSH July 24, 1900, page 472.7

Let us read the new covenant, beginning with at “If ye will,” etc.: “If ye will put my laws into your minds, and write them in your hearts, then I will be your God, and ye shall be my people.” “Put my laws in your minds, and write them in your hearts, that I may be your God, and ye may be my people.”ARSH July 24, 1900, page 472.8

If the new covenant read thus, how many persons could ever become the Lord’s people? and of how many persons could He ever be the God?—None at all; because no person can write the law of God in his heart; no person can put the law of God into his mind; for “the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.” Nothing short of the power of God alone, through the eternal Spirit, can ever put the law of God in anybody’s mind, or write it in his heart.ARSH July 24, 1900, page 472.9

Yet, to do just this, was practically what the people of Israel agreed to do at Sinai, in the old covenant. For they agreed to keep the law of God “indeed,” which no person can do without that law being put into his mind, and written in his heart. They agreed to keep the law of God “indeed,” SO that, in order that, they could be his people, and he be their God. Their agreement, therefore, was plainly in effect that they themselves would put the law of God in their minds, and write it in their hearts; and this when, as yet, they knew only the birth of the flesh; when, as yet, they had only the carnal mind, which “is enmity against God, for it is not subject to the law of God, neither indeed can be.”ARSH July 24, 1900, page 473.1

Thus it was by their own efforts that they were to be righteous; and by this righteousness they were to make themselves God’s people, and win him to be their God.ARSH July 24, 1900, page 473.2

Thus that covenant was altogether one of works; of righteousness by works; of winning the favor of God by works; of salvation by works.ARSH July 24, 1900, page 473.3

It was a covenant in which, because of their works, the re-ward was to be not reckoned of grace, but of debt.ARSH July 24, 1900, page 473.4

It was a covenant by which there was no such thing as the forgiveness of sins: it was of bondage, and gendered only to bondage.ARSH July 24, 1900, page 473.5

And this is why that covenant is brought into this letter of instruction to the Galatians. The Galatians were seeking righteousness by works, by their own efforts. They were seeking to be “made perfect by the flesh.” But whatsoever Christian seeks righteousness, or to be perfect, in that way, has fallen from grace. He has indeed forsaken grace; because “to him that worketh is the reward not reckoned of grace, but of debt.” And “if it be of works, then it is no more grace.” Romans 4:4; 11:6.ARSH July 24, 1900, page 473.6

This was the position and the condition of “the Pharisees which believed,” who had led the Galatians astray. Into a system of righteousness by works, and of seeking to be made perfect by the flesh, the Pharisees that believed had turned everything that God had given them to save them from the bondage of self-righteousness and the works of the flesh; and they would even have perverted to that false system the very gospel of Christ itself.ARSH July 24, 1900, page 473.7

On the other hand, the new covenant is wholly of grace, and of the work of God by grace.ARSH July 24, 1900, page 473.8

It is a covenant in which the work is solely the work of God, and righteousness is the righteousness of God.ARSH July 24, 1900, page 473.9

It is a covenant in which every one who shares it is born of the Spirit, and who thus receives a new mind and a new heart, in which mind the law of God is put, and upon which heart that law is written by the Spirit of the living God.ARSH July 24, 1900, page 473.10

It is a covenant in which, by the creative power of the promise of God, each one who submits to that promise is created a child of God. “For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Ephesians 2:10ARSH July 24, 1900, page 473.11

It is a covenant in which, solely because of the mercy of God, and by his promise, there is obtained forgiveness of sins, full and free: the sins and iniquities to be remembered no more forever.ARSH July 24, 1900, page 473.12

It is a covenant by which indeed forgiveness must be found for the sins of the people even under the first covenant. For “he [Christ] is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of the eternal inheritance.” Hebrews 9:15.ARSH July 24, 1900, page 473.13

Note, again, that in the new covenant there is no mention of any doing on the part of the people. The doing is all of God: “I will put my laws into their mind, and write them in their hearts.” “I will be to them a God.” “I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.”ARSH July 24, 1900, page 473.14

In the new covenant it is God who is the worker. “For it is God which worketh in you both to will and to do of his good pleasure.” Philippians 2:13. It is “through the blood of the everlasting covenant,” that “the God of peace” makes “you perfect in every good work to do his will, working in you that which is well pleasing in his sight through Jesus Christ.” who is the “surety” of this “better testament.” Hebrews 13:20, 21; 7:22.ARSH July 24, 1900, page 473.15

The only way in which the people come into this covenant is passively: the must submit themselves unto the righteousness of God. Romans 10:3. They “yield” themselves unto God and their “members as instruments of righteousness unto God.” Romans 6:13.ARSH July 24, 1900, page 473.16

Thus, whoever is partaker of this covenant in any way whatever, is partaker of it wholly by the promise of God; and so becomes, “as Isaac was,” a child of promise.ARSH July 24, 1900, page 473.17

There is no other way to be a partaker of the new covenant than by the promise of God: for there is nothing in the covenant but the naked promises of God. There is no way to be a child of God, but by the promise of God: that promise accepted by faith. Our sins are forgiven, our unrighteousness is pardoned, because God says it, and by the word of that promise we know it. He who accepts and depends only on the promise of God is of the people of God because God has said it. God is his God, because God has said it. The law of God is in his mind, and is written upon his heart, because God has promised that he will put it in his mind and write it on his heart; and he has submitted himself to God to have it done by God. And having so submitted himself to the righteousness of God, he rests securely in the promise of God in Christ, who is the mediator and the surety of the new covenant. And “this is the work of God, that ye believe on him whom he hath sent.”ARSH July 24, 1900, page 473.18

The old covenant consisted, and ever consists, of the promises and the works, of the righteousness, of people who know only the birth and the mind of the flesh. The new covenant consists forever of the promises and the works of righteousness of God in those who know the birth of the Spirit by the promise of God.ARSH July 24, 1900, page 473.19

July 17, 1900

July 31, 1900