MRS. MARY A. WOODBRIDGE, recording secretary of the Woman’s Christian Temperance Union, and vice-president of the National Reform Association, made the principal National Reform speech, at Chautauqua Assembly on National Reform Day, July 23. Among many other such like things in her speech we find the following:—AMS October 1886, page 74.1

“Shall we not amend our National Constitution, that the world shall know that we acknowledge Christ as Ruler? as the Head of our Nation? and in his name, and for his glory, shall not ‘We, the people, in order to form a more perfect union,’ thus ‘ordain’? While we render unto Cesar the things that are Cesar’s, shall we not render unto God the things that are God’s?”AMS October 1886, page 74.2

To render unto Cesar the things that are Cesar’s, and unto God the things that are God’s, is eminently sound and practical Christian doctrine. But the practice of that principle is not at all what the National Reformers want the people of this Nation to do. The National Reformers not only want us to render to Cesar that which is Cesar’s, but they want to compel us to render to Cesar that which is God’s. This we, under Christ, deny their right to do; and by his help it is what we will never submit to do.AMS October 1886, page 74.3

In these words Christ established a clear distinction between Cesar and God, between that which is Cesar’s and that which is God’s; that is between the civil and the religious power, and between what we owe to the civil power and what we owe to the religious power. We owe to Cesar, the civil power, that which is civil: we owe to God, the religious power, that which is religious. This is the distinction which God, in Christ, has absolutely fixed. Whoever seeks to confound this distinction is against God and against Christ; to join, or to seek to join, the religious with the civil power is to confound the distinction; and to join the religious with the civil power is precisely what the National Reform party proposes to do. The logical conclusion from this is clear, and we do not hesitate to say that it is strictly according to Scripture and, therefore, perfectly true.AMS October 1886, page 74.4

For the State to enforce religious duties it thereby demands that to Cesar shall be rendered that which is God’s, and therefore it usurps the place of God, and so far as it is obeyed, it destroys the true worship of God. We know the claim that these men make, as of all of their kind in the dreadful history of persecution everywhere, that is, that it is the true worship of God and of Christ which they ask that the civil power shall enforce, and this according to the Bible. But no such thing can be done. Christ did not say that we should render to Cesar that which is God’s; neither did he say that we should render to God by Cesar that which is God’s. That which is God’s is his, and we are to render it to him direct, without any of the meddling mediumship of Cesar. When we have rendered to Cesar that which is Cesar’s, we have rendered to Cesar all his due and he has no right to demand any more. And when he has so received his just due on all his proper claims, then what business is it of Cesar’s how we render to God that which is God’s or whether we render it at all or not?—It is just none of his business. And when he seeks to make it his business he is meddling with that which in no wise concerns him. One of the unbecoming and irreverent results of such action is well expressed by Gibbon, in speaking of Constantine and his sons:—AMS October 1886, page 75.1

“Those princes presumed to extend their despotism over the faith, as well as over the lives and fortunes of their subjects; .... and the prerogatives of the King of Heaven were settled, or changed, or modified, in the cabinet of an earthly monarch.”—Decline Fall, chap 21, par. 16.AMS October 1886, page 75.2

Could anything possibly be more incongruous! It is just such incongruity that these words of Christ are intended forever to prevent. Yet history is full of it, and, while our own Government has escaped it so far, now the National Reform party seeks by the subversion of the Constitution to inflict it upon this great Nation.AMS October 1886, page 75.3

Whenever the civil power steps between a man and God and proposes to regulate just what shall be rendered to God and just how it shall be rendered, then Cesar is entirely out of his place. George Washington was a man for whose opinions we suppose there is yet remaining some respect on the part of Americans, and he said:—AMS October 1886, page 75.4

“I have often expressed my opinion, that every man who conducts himself as a good citizen is accountable alone to God for his religious faith, and should be protected in worshiping God according to the dictates of his own conscience.”AMS October 1886, page 75.5

We say again, that in the words, “Render therefore unto Cesar the things which are Cesar’s; and unto God the things which are God’s,” Matthew 22:21, Christ separated forever the civil from the religious power. And the National Reform party in its endeavor to join them, clearly sets itself against the word of Christ.AMS October 1886, page 75.6

But the National Reform idea of the work of the gospel is as crude as its idea of the relation of the civil and the religious power. Mrs. Woodbridge says further:—AMS October 1886, page 75.7

“An amendment to the National Constitution requires the endorsement of two-thirds of the States, to become law. Although the action must be taken by State Legislative bodies, let such an amendment be submitted, and it would become the paramount issue at the election of legislators, and thus God would be in the thought, and his name upon the lip of every man. May not this be the way opened to us? How to bring the gospel of Christ to the masses, has been, and is, the vexing problem of the church. Would not the problem be solved? ... In considering the submission of such an amendment, we may use the very argument used by Moses, in his song containing these words of Jehovah, ‘For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land.’ How prayerfulness would be stimulated! Conscience would press the words, ‘If the Lord be God, follow him, but if Baal, then follow him.’ Then would there be searchings of heart, as David’s, of which we learn in the fifty-first Psalm. Prayer would bring faith and the power of the Spirit: and when such power shall rest upon the children of God, there will be added to the church daily such as shall be saved.”AMS October 1886, page 75.8

Oh yes! to be sure! What a most excellent method of bringing the gospel (?) to the masses! Most assuredly the problem would be solved. This scheme has been tried, and the problem solved, before, and in much the same way. By making the subject of the Trinitarian controversy a national and governmental issue the name of God and of Christ was “upon every lip,” clubs, stones, or military weapons, in the hands, and murder in the heart, of every man. Thus the gospel was brought to the masses, and so there was added to the church daily such as should be——. Especially in the city of Rome, by this means, the masses became so devout, that in the most exciting and decisive moment of a horse-race, the whole multitude in the vast circus could in an instant turn their minds to the gospel (?) and shout “One God, One Christ, One Bishop.” And, by the way, the women were among the leaders, and were the main help in bringing about this triumph of the gospel among the masses at a horse-race in the Roman circus. Thus, in that age, was the gospel brought to the masses; thus, then, was the problem solved. And “history repeats itself,” even to the part the women play in the political project of bringing the gospel to the masses.—See Gibbon’s Decline and Fall, chap. 21, par. 35.AMS October 1886, page 75.9

But the illustrations are hardly needed to show how entirely foreign to the gospel of Christ are such propositions and such arguments as we here present from the Chautauqua National Reform Speech.AMS October 1886, page 75.10

Such stuff needs but to be read to be condemned utterly by every one who has any respect for the gospel or for its Author. But if the reading of this is not enough to condemn both it and the cause in behalf of which it must be used, then we shall insert just one more sentence from the very midst of whence these are copied. Immediately following the words, “Would not the problem be solved?” are these:—AMS October 1886, page 75.11

“Yea, Christ would then be lifted up, even as the serpent in the wilderness, and would we not have right to claim the fulfillment of the promise, that ‘He will draw all men unto himself?’”AMS October 1886, page 75.12

To think of a political campaign managed by ambitious clerics, political hypocrites, ward politicians, and city bosses, and call that bringing the gospel of Christ to the masses, and the means of adding to the church daily such as shall be saved, is certainly a conception of the gospel of Christ which is degrading enough in all conscience. But when to cap such a conception, it is avowed that such would be the lifting up of Christ, even as the serpent in the wilderness, and the fulfillment of the promise that he will draw all men unto him, the whole idea becomes one that is vastly nearer to open blasphemy than it is to the proper conception of the gospel of Christ. But such, and of such, is the gospel of National Reform.AMS October 1886, page 75.13

A. T. J.

“A Precursor of National Reform” The American Sentinel 1, 10, pp. 77, 78.

ATJ

THE matter is stated in few words and is as follows: It seems that some Seventh-day Adventists were holding meetings in Chicago. One of their preachers, Elder R. M. Kilgore delivered a sermon on the National Reform movement, taking the same position in regard to it that the SENTINEL does—that persecution for conscience’ sake will inevitably follow the success of National Reform. In proof of this Mr. Kilgore states that already in Arkansas, Tennessee, and Pennsylvania, there has been persecution, even to fine and imprisonment, of members of that denomination for working on Sunday after having conscientiously and religiously observed the seventh day according to the commandment of God. The sermon was printed in the Inter Ocean.AMS October 1886, page 77.1

Now the Christian Cynosure is also printed in Chicago, and its editor, President Blanchard, of Wheaton College, is one of the vice-presidents of the National Reform Association. The Cynosure found the sermon in the Inter Ocean, and as the preacher, it seems, had struck pretty close to home, the Cynosure, making the slight mistake of thinking the preacher a Seventh-day Baptist, commented upon the subject as follows, under the title of “A Sad Mistake Somewhere“:—AMS October 1886, page 77.2

“Elder R. M. Kilgore (Seventh-day Baptist) is thus reported in the Inter Ocean, July 19: ‘What is the significance of the National Reform movement which is agitating our country from center to circumference? What is the aim of this great party? It is to unite Church and State. It is to change our Constitution so as to restrict the rights of conscience.’ And further on: ‘Already persecution has broken out in Arkansas, Tennessee and Pennsylvania, and those who worship God according to the teachings of God’s word are suffering under this [Sabbath] law.’AMS October 1886, page 77.3

“The president of the National Reform-Association is Felix R. Brunot, understood to be an Episcopalian. There are some one hundred vice-presidents, more or less, of whom the editor of the Cynosure is one. Bishop Huntington is, and the late Bishop Simpson of the Methodist Episcopal church was another, and one hundred men could not be selected in the United States to whom the idea of Church and State,’ the coercing of conscience by the civil law, would be more abhorrent than to the list of vice-presidents which have for years been published in the organ of that body, which seeks a recognition of God as the author of civil government. And if there are Seventh-day Baptists now in jail, or fined, because, having kept Saturday as their Sabbath, they have refused to keep Sunday also, their names and the jails where they are confined should be published at once.AMS October 1886, page 77.4

“The American people have for years gone the length of tolerating Mormon Danites and polygamists, who practiced polygamy and assassination and called that religion; and will they punish, by fine and imprisonment, civil, orderly Christians who only differ from them as to the hours of Sabbath rest? Nothing could be more abhorrent to our Constitution than su,ch persecution.”AMS October 1886, page 77.5

When the Cynosure was issued which contained this, Mr. Kilgore happened to be in Arkansas, and he immediately answered the call of the Cynosure for names, etc., as follows, and his letter was printed in the Cynosure of August 12, 1886:—AMS October 1886, page 77.6

“EDITOR Christian Cynosure: In your issue of July 29, 1886, you refer to the sermon given by myself, as reported in the Inter Ocean, July 19, in which it was stated that ‘the aim of the National Reform Association was to secure a religious amendment to the Constitution of the United States, thereby making our Nation a Christian nation, thus forming a union of Church and State, and restricting the rights of conscience; that already persecution has broken out in Arkansas, Tennessee, etc., and those who worship God according to the teachings of God’s word, are suffering under this Sunday law.’AMS October 1886, page 77.7

“This article is called forth in response to your statement, that ‘if there are Seventh-day Baptists now in jail or fined because, having kept Saturday as their Sabbath, they have refused to keep Sunday also, their names and the jails where they are confined should be published at once.’AMS October 1886, page 78.1

“We are Seventh-day Adventists not Seventh-day Baptists, and as I am now on the ground where our brethren are feeling the effects of this bitter spirit of persecution, I am glad to give you and your readers the desired information.AMS October 1886, page 78.2

“Two years ago a church of Seventh-day Adventists was raised up in this place (Springdale, Ark.). Last fall they erected a house of worship, and for painting, one Sunday, on the rear of the house, unseen from the road, Elder J. W. Scoles was indicted by the Grand Jury at Fayetteville, Washington County, Ark., tried, convicted, and fined by the Circuit Court. An appeal was taken, and the case is now pending the action of the Supreme Court of the State. James Poole, of the same county, a conscientious Sabbath-keeper, for pulling weeds in his garden on Sunday morning, was indicted by the Grand Jury and fined by the same court, though he had attended public worship in the forenoon and afternoon, four miles from his home. William Martin was indicted by the same jury for sowing oats, and tried before the Circuit Court, but the jury disagreed. J. M. Davis was indicted by the Grand Jury for ‘harrowing oats on the Christian Sabbath or Sunday,’ and tried before the Circuit Court, but failing to sustain the charge, the court picked up a man who swore that he saw Mr. Davis hauling wood on Sunday, and without even an indictment for said offense, the court fined him and taxed him the costs. F. M. Elmore, for three minutes’ labor on Sunday, was indicted, convicted, and fined in the Circuit Court of this county. The second arrest of J. A. Armstrong, of Springdale, was effected July 9, for digging potatoes on Sunday for the table. In four hours after his arrest he was on his way to jail at Fayetteville, where he was kept five days to commute the fine imposed upon him, which he refused to pay, and thus honor an unjust law and a partial administration which oppressed the conscientious observers of the Fourth Commandment, while others who observed neither day were permitted to go unmolested. The railroad cars could rumble, and carry their heavy burdens, and the loud voice of the locomotive could be beard more than once every Sunday, and yet go unrebuked. The factory could ply its vocation and keep its servants at work every Sunday; the hotels could send their runners to each train soliciting patronage and collect their fees for labor performed on Sunday without a word of censure from the authorities. Other citizens could drive their hogs to market; livery teams could be hired to pleasure-seekers and money exchanged for such service, and no one was disturbed enough to take cognizance of the matter, and report it to the Grand Jury; and when the jury was told of these breaches of the law, by a Sabbath-keeper who was summoned to testify against a brother, no notice was taken of them, while the brother was arrested and fined for wielding, quietly, a paintbrush, after he had conscientiously observed the day before as the Sabbath, according to the commandment of God.AMS October 1886, page 78.3

“Allen Meek, of Star of the West, Pike County, was indicted by the Grand Jury for planting potatoes on Sunday morning, on the testimony forced from a friend who was visiting him. While the case was pending in the court he was cited to appear on Monday morning twenty-five miles distant. The road being rough he was compelled to repair the break in his wagon on Sunday. He was again indicted and fined for that offense, on the testimony of a man who came to see him on business. The man who came on business could go home free after causing the arrest of the Sabbath-keeper. Others with whom I am personally acquainted in this same county, and whose names I could give, have also been arrested and fined in this same manner.AMS October 1886, page 78.4

“Any one can see that it is not because the Sunday law is broken, or that these good and conscientious Sabbath-keepers make more noise or disturbance than others; but the strong arm of the law is the best argument that can be wielded against their faith and practice. However ‘abhorrent to our Constitution such persecution’ may appear to the editor of the Cynosure, we are now realizing its effects.”AMS October 1886, page 78.5

It is true that “nothing could be more abhorrent to our Constitution” than is such persecution; but it is the purpose of the National Reform party to subvert our Constitution so that such persecution, instead of being merely local and perhaps temporary, may be made national and permanent.AMS October 1886, page 78.6

But see the infamous meanness of this Arkansas iniquity—even to the forcing from a guest, evidence by which to convict the one whose hospitality he had enjoyed. And all this not for any “matter of wrong or of wicked lewdness;”—if it were that, like Gallio of old, reason would that it should be borne with,—but for simply pulling a few weeds in the garden, or digging a few potatoes for dinner, and this too not only after having religiously kept one day, but after having attended public worship twice on the same day. If there is anybody in the United States who wants to see in free America anything more like to the Inquisition than is this, just let him work for National Reform.AMS October 1886, page 78.7

If it be true, as the Cynosure says, that this persecution is “abhorrent” to President Brunot, the editor of the Cynosure and the one hundred or more other vice-presidents of the National Reform Association, then it is high time for them to take their names from the list of officers, and separate themselves from the work, of that Association. To force all people in these United States, without any distinction at all, to keep Sunday as the Sabbath, is the purpose of the proposed religious amendment to the Constitution and the laws that shall be enacted under it. And that is simply to make possible in all this Nation the enactment of such scenes as these which have been enacted in Arkansas. That President Brunot and his associate officers in that association would abhor such persecution, does not help the matter a particle. They are doing their very best to establish a system of government and laws under which it will be possible for such persecution to be inflicted by those who do not abhor it, but who on the contrary are bigoted and fanatical enough to enjoy it.AMS October 1886, page 78.8

Admit that these men are so humane that they would shrink from the enforcement of such laws, such consideration does not in the least relieve them from the responsibility so long as they persist in doing their utmost to make it possible for the fanatic or the savage to enforce the laws which they put into his hands. George Bancroft truly says: “As the humane ever decline to enforce the laws dictated by bigotry, the office devolves on the fanatic or the savage. Hence the severity of their execution usually surpasses the intention of their authors.” Doubtless there are people in Arkansas who favored the enactment of these laws, who are now shocked at such an enforcement of them. But that does not relieve them of the responsibility, they had no business, much less had they any right to enact such laws. So we say of these men who favor the National Reform movement. It matters not how humane, nor how eminent for Christian character, they may be, they are but playing into the hands of the fanatic and the man of savage disposition. If they so abhor persecution just let them withhold from such characters as these the power to persecute. It certainly is not too much to ask President Brunot and his associates to deny themselves this luxury, but we know it is more than they will deny themselves. Only a few years ago, there was introduced into the Pennsylvania Legislature a bill to exempt Seventh-day Baptists from the rigors of such laws as these in Arkansas, and the most active man in Pennsylvania for the defeat of that bill was Felix R. Brunot, in his official capacity as president of the National Reform Association: and the bill was defeated. So it would fairly seem that so far as he is concerned the statement of the Cynosure is entirely gratuitous, and we very much fear that it is so also, of the majority of the one hundred or more of his associate officers of the National Reform Association.AMS October 1886, page 78.9

Again we say, It is true that nothing could be more abhorrent to our Constitution than is such persecution. But it is the purpose of the National Reform party to subvert the Constitution so that such persecution shall become national. And that is why we abhor the principles and the work of the National Reform Association. And they ought to be abhorred by all men who love liberty and human right.AMS October 1886, page 78.10

A. T. J.

September 1886

November 1886