The Power of God by J. O. Corliss

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Apr 22, 1875

The Power of God.

By J. O. Corliss

God not only reveals his love in the salvation of man, but his power also; and this power, like his love, is manifested through the gospel. After man had forfeited by disobedience all claims to God’s favor, and brought upon himself the displeasure of Heaven, which resulted in death, a plan was devised which, if complied with on the part of the transgressor, would restore to him that favor, and thereby save him from the penalty of his broken law. Paul in giving his reason for not being ashamed of the gospel says: “For it is the power of God unto salvation to every one that believeth.” Rom. 1:16. He also tells us that the gospel, or remedy for sin, is the death, burial, and resurrection of Christ, 1 Cor. 15:1-4; and because he lives, we are assured that if we exercise faith in him we shall live also, by the same power that brought him from the dead.

When the commandments of God are presented as a rule of obedience, whereby to secure these benefits and blessings, the assertion is often made that the governing power is now the law of love; hence the decalogue is no longer to be a standard of holiness.

This idea is taught so assiduously from the desk that it is incorporated into many testimonies at the class-meeting, and the language of the apostle John is quoted with evident pleasure, taking care, however, to emphasize a portion of it as follows: “We know that we have passed from death unto life, because we love the brethren.” 1 John 3:14. At times they are so wrought upon that strength is entirely exhausted and the mind becomes apparently unconscious of all surroundings.

This demonstration is called—“the power” and is so much coveted by many that a short time since in a protracted effort, from evening to evening a vote was taken by the congregation to determine who of their number should receive the “power” the succeeding evening.

There seems to be, however, an inconsistency in the use of the above text to sustain their position; not that the scripture itself is wrong, for that is the word of inspiration; but evidently the mistake is on the part of those who use it, since others are not granted the same privilege with themselves. Their love for the brethren many times extends just far enough to include those who belong to the same sect, while all others are excluded, and this is considered sufficient evidence of transition from death to life.

But should a Universalist make the same claim, it would be ignored. Why? Do they love each other less fervently? So far as outward appearances show, they do not. Do they attend upon a place of worship as regularly? Yes. Do not they enjoy the society of their brethren at the hour of worship? Apparently they do. May not these, then, use this text with equal propriety?

Take the spiritualists. Certainly it cannot be said they do not love each other, if their own protestations may be believed, neither do they restrict what they define as love to themselves; for they claim that all mankind are one common brotherhood, and there has been a power shown that has fascinated beholders, and often been sufficient to convince them of a supernatural co-operation. May not these also lay claim to a transformation wrought by the power of God agreeably to the above rule?

It may be said that this is a pseudo power and the tendencies of this so-called love, which often leads to the transgression of God’s law, show that it lacks in purity; but by using this standard as a rule, we subject ourselves to the same test, and bring criticism to bear upon our own actions. Now if our course is not in harmony with that law, may it not be said of us also that ours is not sincere love?

The apostle says: “By this we know that we love the children of God when we love God and keep his commandments. For this is the love of God that we keep his commandments, and his commandments are not grievous.” 1 John 5:2, 3.

Yet it is said that these are so grievous and inconvenient to carry out in life that they are even detrimental to our best interests. By reasoning in this manner, one essential fact is lost sight of, that, in the past, God’s power has been interposed directly in men’s interest only where implicit obedience has been rendered, which has ever cost the sacrifice of selfish inclinations and enjoyments, besides bringing upon them the reproaches of the world. The three worthies, when cast into the furnace, were saved from the fiery ordeal because of obedience amidst the most pressing opposition. Peter also was delivered from prison as the result of serving God in preference to his worldly interests. And even Christ pleased not himself, but became obedient to death, that he might be the power of God to those who walk not after the flesh, but after the Spirit, and thus have the righteousness of the law fulfilled in them; Rom. 8:4; the effect of which will be a hope, like the apostles, of which we will not be ashamed, and an entrance through the gates of the New Jerusalem.

J. O. CORLISS.