The National Sunday Law

Arguments of Alonzo T. Jones before the U.S.

Senate Committee on Dec. !" ###

Dear $riends%
Do you &now how close the United States congress came to enacting a
national Sunday Law. 'ou will find this (ery interesting.
)n the Senate of the United States" *ay +" ###" Senator ,. -. .lair /New
,am0shire1 introduced the following .ill to the 23th congress" S. +4#! was
referred to the Senate Committee on 5ducation and Labor. The bill read%
"A bill to secure to the people the enjoyment of the first day of the week, commonly
known as the Lord's Day, as a day of rest, and to promote its observance as a day of
religious worship.
e it enacted by the !enate and "ouse of #epresentatives of the $nited !tates of
America in %ongress assembled, &hat no person, or corporation, or the agent,
servant, or employee of any person or corporation, shall perform or authori'e to be
performed any secular work, labor, or business to the disturbance of others, works of
necessity, mercy and humanity e(cepted) nor shall any person engage in any play,
game or amusement, or recreation, to the disturbance of others, on the first day of
the week, commonly known as the Lord's Day, or during any part thereof, in any
territory, district, vessel, or place subject to the e(clusive jurisdiction of the $nited
!tates) nor shall it be lawful for any person or corporation to receive pay for labor or
service performed or rendered in violation of this section.
Section +% &hat no mails or mail matter shall hereafter be transported in time of
peace over any land postal route, nor shall any mail matter be collected,, assorted,
handled, or delivered during any part of the first day of the week* +rovided that
whenever any letter shall relate to a work of necessity or mercy, or shall concern the
health, life, or decease of any person, and the fact shall be plainly stated upon the
face of the envelope containing the same, the postmaster general shall provide for
the transportation of such letter.
Section !% &he the prosecution of commerce between the !tates and with the
,ndian tribes, the same not being work of necessity, mercy, or humanity, by the
transportation of persons or property by land or water in such way as to interfere
with or disturb the people in the enjoyment of the first day of the week, or any
portion thereof, as a day of rest from labor, the same not being labor of necessity,
mercy, or humanity, or its observance as a day of religious worship, is hereby
prohibited) and any person or corporation, or the agent or employee of any person or
corporation, who shall willfully violate this section, shall be punished by a fine or
not less than ten nor more than one thousand dollars, and no service performed in
the prosecution of such prohibited commerce shall be lawful, nor shall any
compensation be recoverable or be paid for the same.
Section 6% &hat all military and naval drills, musters, and parades, not in time of
active service or immediate preparation therefore, of soldiers, sailors, marines, or
cadets of the $nited !tates, on the first day of the week, e(cept assemblies for the
due and orderly observance of religious worship, are hereby prohibited, nor shall
any unnecessary labor be performed of permitted in the military service of the
$nited !tates on the Lord's day.
Section 2% &hat it shall be unlawful to pay or to receive payment or wages in any
manner for service rendered, or for labor performed, or for the transportation of
persons or of property in violation of the provisions of this act, nor shall any action
lie for the recovery thereof, and when so paid, whether in advance or otherwise, the
same may be recovered back by whoever shall first sue for the same.
Section 7% &hat labor or service performed and rendered on the first day of the
week in conse-uence of accident, disaster, or unavoidable delays in making the
regular connections upon postal route and routes of travel and transportation, the
preservation of perishable and e(posed property, and the regular and necessary
transportation and delivery of articles of food in condition for healthy use, and such
transportation for short distances from one !tate, district, or territory, into another
!tate, district, or territory as by local laws shall be declared to be necessary for the
public good, shall not be deemed violations of this act, but the same shall be
construed, so far as possible, to secure to the whole people rest from toil during the
first day of the week, their mental and moral culture, and the religious observance of
the !abbath day."
The following is an a00ro8imate transcri0t of arguments 0resented to the
Senate Committee on December !" ###
Senator .lair% . /ou have a full hour, +rofessor 0ones. ,t is now half past one.
AT Jones% . &here are three particular lines in which , wish to conduct the
argument) 1irst, the principles upon which we stand) second the historical view)
and third, the practical aspect of the -uestion.
&he principle upon which we stand is that civil government is civil, and has
nothing to do in the matter of legislation, with religious observances in any way.
&he basis of this is found in the words of 0esus %hrist in *atthew ++% +. 2hen
the +harisees asked whether it was lawful to give tribute to %aesar or not, 0esus
replied* 9:ender therefore unto Caesar the things which are Caesar;s and
unto <od the things that are <od;s.9
,n this the !aviour certainly separated that which pertains to %aesar from that
which pertains to 3od. 2e are not to render to %aesar that which pertains to 3od)
we are not to render to 3od by %aesar that which is 3od's.
Senator .lair% . 4ay not the thing due to %aesar be due to 3od also5
AT Jones% . 6o, sir. ,f that be so, then the !aviour did entangle himself in his
talk, the very thing which they wanted him to do. &he record shows that they
sought, "how they might entangle him in his talk." "aving drawn the distinction
which he has, between that which belongs to 3od, if it be true that the same things
belong to both, then he did entangle himself in his talk) and where is the force of
his words which command us to render to %aesar that which belongs to %aesar, and
to 3od the things that are 3od's5
Senator .lair% . ,s it not a re-uirement of 3od's that we render to %aesar that
which is due to %aesar5
AT Jones% . /es.
Senator .lair% . ,f %aesar is society, and the !abbath is re-uired for the good of
society, does not 3od re-uire us to establish the !abbath for the good of society5
and if society makes a law accordingly, is it not binding5
AT Jones% . ,t is for the good of society that men shall be %hristians) but it is not
in the province of the !tate to make %hristians. 1or the state to undertake to do so
would not be for the benefit of society) it never has been, and it never can be.
Senator .lair% . Do you not confuse this matter5 A thing may be re-uired for the
good of society, and for that very reason be in accordance with the will and
command of 3od. 3od issues his commands for the good of society, does "e not5
3od does not give us commands that have no relation to the good of society.
AT Jones% . 3od's commands are for the good of man.
Senator .lair% . 4an is society. ,t is made up of individual men.
AT Jones% = ut in that which 3od issued to man for the good of men he has
given those things which pertain solely to man's relationship to his fellow.man.
2ith those things in which our duty pertains to our fellow.men, civil government
can have something to do.
Senator .lair% . 4an would obey 3od in obeying civil society.
AT Jones% . , will come to that point. ,n the things which pertain to our duty to
3od, with the individual's right of serving 3od as one's conscience dictates, society
has nothing to do) but in the formation of civil society, there are certain rights
surrendered to the society by the individual, without which society could not be
organi'ed.
Senator .lair% . &hat is not conceded. 2hen was this doctrine of a compact in
society made5 ,t is the philosophy of an infidel.
AT Jones% . ,t is made wherever you find men together.
Senator .lair% . Did you and , ever agree to it5 Did it bind us before we were in
compos mentis5
AT Jones% . %ertainly. %ivil government is an ordinance of 3od.
Senator .lair% . &hen it is not necessarily an agreement of man5
AT Jones% . /es, sir, it springs from the people.
Senator .lair% . As to the compact in society that is talked about, it is not
conceded that it is a matter of personal and individual agreement. !ociety e(ists
altogether independent of the volition of those who enter into it. "owever, , shall
not interrupt you further. , only did this because of our private conversation, in
which , thought you labored under a fallacy in your fundamental proposition, that
would lead all the way through your argument. , suggested that ground, and that is
all.
AT Jones% . , think the statement of the Declaration of ,ndependence is true, that
"3overnments derive their just powers from the consent of the governed." 7f all
the men in the world, Americans ought to be the last to deny the social compact
theory of civil government. 7n board the "4ayflower," before the +ilgrim 1athers
ever set foot on these shores, the following was written* .
",n the name of 3od, Amen. 2e, whose names are underwritten, the loyal subjects
of our dread sovereign, 8ing 0ames, by the grace of 3od, of 3reat ritain, etc,
having undertaken for the glory of 3od, and the advancement of the %hristian faith,
and the honor of our king and country, a voyage to plant the first colony in the
northern parts of 9irginia) do by these presents, solemnly and mutually covenant
and combine ourselves together into a civil body politick, for the better ordering
and preservation, and furtherance of the ends aforesaid* and by virtue hereof do
enact, constitute, and frame such just and e-ual laws, ordinances, acts,
constitutions, and officers, from time to time, as shall be thought most meet and
convenient for the general good of the colony) unto which we promise all due
submission and obedience. ,n witness whereof we have hereunto subscribed are
names at %ape %od, the eleventh of 6ovember, in the year :;<= Anno Domini."
&he ne(t American record is that of the fundamental orders of %onnecticut, :;>?.
>@, and reads as follows* .
"1orasmuch as it hath pleased Almighty 3od by the wise disposition of his divine
providence so to order and dispose of things that we, the inhabitants and residents
of 2indsor, and "artford, and 2ethersfield, are now cohabiting and dwelling in
and upon the river of %onnecticut and the lands thereunto adjoining* and well
knowing where a people are gathered together the word of 3od re-uires that to
maintain the peace and union of such a people there should be an orderly and
decent government established according to 3od, to order and dispose of the affairs
of the people at all seasons, as occasion shall re-uire) do therefore associate and
conjoin ourselves to be as on public !tate or commonwealth) and do for ourselves
and our successors and such as shall adjoin to us at any time hereafter, enter into
combination and confederation together. . ."
And, sir, the first %onstitution of your own !tate . :A?B . in its bill of rights,
declares* .
,. All men are born e-ually free and independent) therefore, all government or
right originates from the people, is founded in consent, and instituted for the
general good.
,,,. 2hen men enter into a state of society, they surrender some of their natural
rights to that society, in order to insure the protection of others) and without such
an e-uivalent, the surrender is void.
,9. Among the natural rights, some are in their very nature unalienable, because
no e-uivalent can be received for them. 7f this kind are the rights of conscience.
And in >art +" of that same Constitution" under the di(ision of the 9form of
go(ernment"9 are these words% ==
"&he people inhabiting the territory formerly called the province of 6ew
"ampshire, do hereby solemnly and mutually agree with each other to form
themselves into a free, sovereign, and independent body politic, or state, by the
name of the !tate of 6ew "ampshire."
,n the %onstitution of 6ew "ampshire of :A@<, these articles are repeated word for
word. &hey remain there without alteration in a single letter under the ratification
of :?C<, and also under the ratification of :?AA.
%onse-uently, sir, the very state which sends you to this capitol is founded upon
the very theory which you here deny. &his is the doctrine of the Declaration of
,ndependence) it is the doctrine of the !cripture) and therefore we hold it to be
eternally true.
&hese sound and genuine American principles . civil governments deriving their
powers from the consent of the governed, and the inalienability of the rights of
conscience, . these are the principles asserted and maintained by !eventh.day
Adventists.
Senator .lair% ut society is behind the government which society creates.
A.T. Jones% %ertainly. All civil government springs from the people, , care not in
what form it is.
Senator .lair% &hat is all agreed to.
A.T. Jones% ut the people, , care not how many they are, have no right to invade
your relationship with 3od, nor mine. &hat rests between the individual and 3od,
through faith in 0esus %hrist) and as the !aviour has made this distinction between
that which pertains to %aesar and that which is 3od's. 2hen %aesar e(acts of men
that which pertains to 3od, then %aesar is out of his place, and in so far as %aesar
is obeyed there, 3od is denied. 2hen %aesar . civil government . e(acts of men
that which is 3od's, he demands what does not belong to him) in so doing %aesar
usurps the place and the prerogative of 3od, and every man who regards 3od or his
own rights before 3od, will disregard all such interference on the part of %aesar.
&his argument is confirmed by the apostle's commentary upon %hrist's words found
in #omans :>* : . @. ,t is written* .
"Let every soul be subject unto the higher powers. 1or there is no power but of
3od* the powers that be are ordained of 3od. 2hosoever therefore resisteth the
power, resisteth the ordinance of 3od* and they that resist shall received
themselves damnation. 1or rulers are not a terror to good works, but to the evil.
2ilt thou then not be afraid of the power5 Do that which is good, and thou shalt
have praise of the same* for he is the minister of 3od to thee for good. ut if thou
do that which is evil, be afraid) for he beareth not the sword in vain* for he is the
minister of 3od, a revenger to e(ecute wrath upon him that doeth evil. 2herefore
ye must needs be subject not only for wrath, but also for conscience' sake. 1or, for
this cause pay ye tribute also* for they are 3od's ministers, attending continually
upon this very thing. #ender therefore to all their dues* tribute to whom tribute is
due) custom to whom custom) fear to whom fear) honor to whom honor. 7we no
man anything, but to love one another* for he that loveth another hath fulfilled the
law. 1or this, &hou shalt not commit adultery, &hou shalt no kill, &hou shalt not
steal, &hou shalt not bear false witness, &hou shalt not covet) and if there be any
other commandment, it is briefly comprehended in this saying, namely, &hou shalt
love thy neighbor as thyself."
,t is easy to see that this !cripture is but an e(position of %hrist's words, #ender
therefore unto %aesar the things which are %aesar's. . ." ,n the !aviour's command
to render unto %aesar the things that are %aesar's, there is plainly a recognition of
the rightfulness of civil government, and that civil government has claims upon us
which we are duty bound to recogni'e, and that there are things which duty
re-uires us to render to the civil government. &his scripture in #omans :> simply
states the same thing in other words* 9Let e(ery soul be sub?ect unto the higher
0owers. $or there is no 0ower but to <od% the 0ower are be are ordained of
<od.9
Again* the !aviour's words were in answer to a -uestion concerning tribute. &hey
said to him, ",t is lawful to give tribute unto %aesar, or not5" #omans :>* ; refers
to the same thing, saying "1or, for this cause pay ye tribute also* for they are 3od's
ministers, attending continually upon this very thing." ,n answer to the -uestion of
the +harisees about the tribute, %hrist said, "#ender therefore unto %aesar the
things which are %aesar's" #omans :>* A, taking up the same thought, says
"#ender therefore to all their dues* tribute to whom tribute is due* custom to whom
custom) fear to whom fear) honor to whom honor." &hese references make
positive that which we have stated, . that this portion of !cripture D#omans :>* :.@E
is a divine commentary upon the words of %hrist in 4atthew <<* :A.<:.
&he passage refers first to civil government, the higher powers, . the power that be.
6e(t it speaks of rulers, as bearing the sword and attending upon matters of tribute.
&hen it commands to render tribute to whom tribute is due, and says, "7we no man
anything) but to love one another* for he that loveth another hath fulfilled the law."
&hen he refers to the si(th, seventh, ninth and tenth commandments, and says, ",t
there by any other commandment, it is briefly comprehended in this saying,
namely, &hou shalt love thy neighbor as thyself."
&here are other commandments of this same law to which +aul refers. &here are
the four commandments of the first table of the law, . the commandments which
say, "Thou shalt ha(e no other gods before me@9 9Thou shalt not ma&e unto
thee any gra(en image or any li&eness of any thing@9 9Thou shalt not ta&e the
name of the Lord thy <od in (ain@9 9:emember the Sabbath day to &ee0 it
holy.9 &hen there is the other commandment in which are briefly comprehended
all these, "Thou shalt lo(e the Lord thy <od with all thy heart" with all thy
soul" and with all thy might" and with all thy strength.9
+aul knew full well these commandments. 2hy, then, did he say, ",f there be any
other commandment, it is briefly comprehended in this saying, namely, thou shalt
love thy neighbor as thyself5" .. ecause he was writing concerning the principles
set forth by the !aviour, which related to our duties to civil government.
7ur duties under civil government pertain solely to the government and to our
fellow.men, because the powers of civil government pertain solely to men in their
relations to one another, and to the government. ut the !aviour's words in the
same connection entirely separated that which pertains to 3od from that which
pertains to civil government. &he things which pertain to 3od are not to be
rendered to civil government . to the powers that be) therefore +aul, although
knowing full well that there were other commandments, said, ",f there be any other
commandment, it is briefly comprehended in this saying, namely, 9Thou shalt
lo(e thy neighbor as thyself@9 that is, if there be any other commandment which
comes into the relation between man and civil government, it is comprehended in
this saying, that he shall love his neighbor as himself) thus showing conclusively
that the power that be, though ordained by 3od, are so ordained simply in things
pertaining to the relation of man with his fellow men, and in those things alone.
1urther, as in this divine record of the duties that men owe to the powers that be ,
there is no reference whatever to the first table of the law, it therefore follows that
the powers that be, although ordained of 3od, have nothing whatever to do with the
relations which men bear toward 3od.
As the ten commandments contain the whole duty of man, and as in the
enumeration here given of the duties that men owe to the powers that be, there is
no mention of any of the things contained in the first table of the law, it follows
that none of the duties enjoined in the first table of the law of 3od, do men owe tot
eh powers that be) that is to say, again, that the powers that be, although ordained
of 3od, are not ordained of 3od in anything pertaining to a single duty enjoined in
any one of the first four of the ten commandments. &hese are duties that men owe
to 3od, and with those the power that be can of right have nothing to do, because
%hrist has commended to render unto 3od . not to %aesar, nor by %aesar . that
which is 3od's. &herefore, as in his comment upon the principle which %hrist
established, +aul has left out of the account the first four commandments, so we
deny, forever, the right of any civil government to legislate in anything that
pertains to men's duty to 3od under the first four commandments. &his !unday bill
does propose to legislate in regard to the Lord's day. ,f it is the Lord's day, we are
to render it to the Lord, not to %aesar. 2hen %aesar e(acts it of us, he is e(acting
that which does not belong to him, and is demanding of us that which he should
have nothing to do with
Senator .lair% . 2ould it answer your objection in that regard, if, instead of
saying "the Lord's day", we should say, "!unday"5
A.T. Jones% . 6o, sir, because the underlying principle, the sole basis, of. !unday,
is ecclesiastical, and legislation is regard to it is ecclesiastical legislation. , shall
come more fully to the -uestion you ask presently.
6ow do not misunderstand us on this point. 2e are !eventh.day Adventists) but if
this bill were in favor of enforcing the observance of the seventh day as the Lord's
day, we would oppose it just as much as we oppose it as it is now, for the reason
that civil government has nothing to do with what we owe to 3od, or whether we
owe anything or not, or whether we pay it on not.
Allow me again to refer to the words of %hrist to emphasi'e this point. At that time
the -uestion was upon the subject of tribute, whether it was lawful to give tribute
to %aesar or not. ,n answering the -uestion, %hrist established this principle*
9:ender therefore unto Caesar the things which are Caesar;s" and unto <od
the things that are <od;s9 &hat tribute money was %aesar's) it bore his image
and superscription) it was to be rendered to him. 6ow, it is a -uestion of rendering
!abbath observance, and it is a perfectly legitimate and indeed necessary -uestion
to ask right here* ,s it lawful to render Lord's day observance to %aesar5 &he reply
may be in "is own words* !how me the Lord's day) whose image and
superscription does it bear5 . &he Lord's to be sure. &his very bill which is under
discussion here today declares it to be the Lord's day. &hen the words of %hrist
apply to this. earing the image and superscription of the Lord, #ender therefore to
the Lord the things that are the Lord's, and to %aesar the things are are %aesar's. ,t
does not bear the image and superscription of %aesar) it does not belong to him) it
is not to be rendered to him.
Again* take the institution under the word !abbath* ,s it lawful to render !abbath
observance to %aesar or not5 !how us the !abbath) whose image and
superscription does it bear5 &he commandment of 3od says, it 9is the Sabbath of
the Lord thy <od.9 ,t bears his image and superscription, and his only) it belongs
wholly to him) %aesar can have nothing to do with it. ,t does not belong to %aesar)
its observance cannot be rendered to %aesar, but only to 3od) for the
commandment is, "#emember the !abbath day, to keep it holy." ,f it is not kept
holy, it is not kept at all. &herefore, belonging to 3od, bearing "is superscription,
and not that of %aesar, according to %hrist's commandment, it is to be rendered
only to 3od) because we are to render to 3od that which is 3od's, and the !abbath
is the !abbath of the Lord thy 3od. !abbath observance, therefore, or Lord's day
observance, which ever you may choose to call it, never can be rendered to %aesar.
And %aesar never can demand it without demanding that which belongs to 3od, or
without putting himself in the place of 3od, and usurping the prerogative of 3od.
&herefore, we say that if this bill were framed in behalf of the real !abbath of the
Lord, the seventh day, the day which we observe) if this bill proposed to promote
its observance, or to compel men to do no work upon that day we would oppose it
just as strongly as we oppose it now, and , would stand here at this table and argue
precisely as , am arguing against this, and upon the same principle, . the principle
established by 0esus %hrist, . that which is 3od's the civil government never can of
right have anything to do. &hat duty rest solely between man and 3od) and it any
man does not render it to 3od, he is responsible only to 3od, and not to any man,
nor to any assembly or organi'ation or men, for his failure or refusal to render it to
3od) and any power that undertakes to punish that man for his failure or refusal to
render to 3od what is 3od's, puts itself in the place of 3od. Any government which
attempts it, sets itself against the word of %hrist, and is therefore antichristian.
&his !unday bill proposes to have this 3overnment do just that thing, and therefore
, say, without any reflection upon the author of the bill, this national !unday bill
which is under discussion here today is antichristian. ut in saying this , am not
singling out this contemplated law as worse that all other !unday laws in the world.
&here never was a !unday law that was not antichristian, and there never can be
one that will not be antichristian.
Senator .lair . /ou oppose all the !unday laws of the country, then5
A.T. Jones . /es, sir.
Senator .lair . /ou are against all !unday laws5
A.T. Jones . /es, sir, we are against every !unday law that was ever made in this
world, from the first enacted by %onstantine to this one now proposed) and we
would be e-ually against a !abbath law if it were proposed, for that would be
antichristian, too.
Senator .lair% !tate and national, alike5
A.T. Jones . !tate and national, sir. , shall give you historical reasons presently,
and the facts upon which these things stand, and , hope they will receive
consideration.
3eorge 2ashington, said, "Fvery man who conducts himself as a good citi'en is
accountable alone to 3od for his religious faith, and is to be protected in
worshiping 3od according to the dictates of his own conscience." And so should
we be protected, so long as we are law.abiding citi'ens. &here are no saloon
keepers among us. 2e are as a body for prohibition) and as for the principles of
%hristian temperance, we conscientiously practice them. ,n short, you will find no
people in this country, more peaceable and law.abiding than we endeavor to be.
2e teach the people according to the !cripture, to be subject to the powers that be)
we teach them that the highest duty of the %hristian citi'en is strictly to obey the
law, . to obey it not from fear of punishment, but out of respect for governmental
authority, and out of respect for 3od, and conscience towards him.
Senator .lair . &hat is the common 4ormon argument. &he 4ormons say their
institution is a matter of religious belief. Fveryone concedes their right to believe in
4ormonism, but when they come to the point of practicing it, will it not be to the
disturbance of others5
A.T. Jones . , should have come to that, even though you had not asked the
-uestion. ut as you have introduced it, , will notice it now. 4y argument
throughout is that the civil government can never have anything to do with men's
duties under the first four of the ten commandments) and this is the argument
embodied in 2ashington's words. &hese duties pertain solely to 3od. 6ow
polygamy is adultery. ut adultery is not a duty that men owe to 3od, in any way,
much less does it come under any of the first four commandments. &his comes
within the inhibitions of the second table of the law of 3od . the commandments
embracing duty to our neighbor. "ow men should conduct themselves toward their
fellow.men, civil government must decide) that is the very purpose of its e(istence.
%onse-uently, the practice of polygamy lying wholly within this realm, is properly
subject to the jurisdiction of civil government. 4y argument does not in the least
degree countenance the principles of 4ormonism, nor can it fairly be made to do
so. , know that is is offered a s very ready objection) but those who offer it as an
objection and as an argument against the principles upon which we stand, thereby
make adultery a religious practice. ut against all such objection and argument, ,
maintain that adultery is not in any sense a religious practice. ,t is not only highly
irreligious, but it is essentially uncivil) and because it is uncivil, the civil power has
as much right to blot it out as it has to punish murder, or thieving, or perjury, or
any other uncivil thing. 4oreover, we deny that honest occupations on any day of
the week, or at any time whatever, can ever properly be classed with adultery.
&here are also people who believe in community of property in this world .
!uppose they base their principles of having all things in common upon the
apostolic e(ample. 9ery good. &hey have the right to do that. Fvery one who sells
his property and puts it into a common fund, has a right to do that if he chooses)
but support these men in carrying out that principle, and in claiming that it is a
religious ordinance, were to take without consent your property or mine into their
community. &hen what5 . &he !tate forbids it. ,t does not forbid the e(ercise of
their religion) but it protects your property and mine, and in e(ercising its
prerogative of protection, it forbids theft. And in forbidding theft, the !tate never
asks any -uestions as to whether thieving is a religious practice. !o also as to
polygamy, which is practiced among the 4ormons. ut let us consider this in
another view.
,t is every man's right in this country, or anywhere else, to worship an idol if he
chooses. &hat idol embodies his conviction of what 3od is. "e can worship only
according to his convictions. ,t matters not what form his idol may have, he has the
right to worship it anywhere in the world, therefore in the $nited !tates. ut
suppose that in the worship of that god he attempts to take the life of one of his
fellow.men, and offer it as a human sacrifice. &he civil government e(ists for the
protection of life. liberty, property, etc., and it must punish that man for his attempt
upon the life of his fellow.man. &he civil law protects man's life from such
e(ercise of any one's religion, but in punishing the offender, the !tate does not
consider the -uestion of his religion at all. ,t would punish him just the same if he
made no pretensions to worship or to religion. ,t punishes him for his incivility, for
his attempt at murder, not for his irreligion. , repeat, the -uestion is not considered
by the !tate) the sole -uestion is, Did he threaten the life of his fellow.man5 %ivil
government must protect its citi'ens. &his is strictly within %aesar's jurisdiction) it
comes within the line of duties which the !cripture show to pertain to our neighbor,
and with it %aesar has to do.
&herefore it is true that the !tate can never of right legislate in regard to any man's
religious faith, or in relation to anything in the first four commandments. ut if in
the e(ercise of his religious convictions under the first four commandments, a man
invades the rights of his neighbor, as to life, family, property, or character, then the
civil government says that it is unlawful. 2hy5 ecause it is irreligious or
immoral5 . 6ot at all) but because it is uncivil, and for that reason only. ,t never
can be proper for the !tate to ask any -uestion as to whether any man is religious
or not, or whether his actions are religious or not. &he sole -uestion must ever be,
,s the action civil or uncivil
Senator .lair . 6ow apply that right to this case . to the institution of the !abbath
among men for the good of men.
A.T. Jones . 9ery good, we will consider that. "ere are persons who are keeping
!unday. ,t is their right to work on any other day of the week. ,t is their right to
work on that day, if they desire) but they are keeping that day, recogni'ing it as the
!abbath.