Untitled article by T. H. Starbuck

Pacific Press Publishing Company · Oakland, California · Apr 30, 1894

FromSigns of the Times, Vol. 20, No. 26.

THE PERFECTION OF THE LAW. NO. 2.

By T. H. Starbuck

BY ELDER T. H. STARBUCK.

THE element of justice in the law is made prominent, but justice alone would not make it perfect. Justice alone cannot convert the soul. It can only condemn the transgressor, even though he is penitent. It takes mercy as well as justice to make it a perfect law, capable of converting the sinner. The law is an expression of its Author's love, but love is justice and mercy mingled in proper proportions. There is mercy in it if it reflects every phase of God's character, for mercy is one of the divine attributes. The law delineates to all intelligences the divine nature or perfect life of God, but his disposition to show mercy is a prominent trait of his character; for "he delighteth in mercy," and the law cannot give a perfect delineation of the Deity without manifesting this phase of his nature.

It is sometimes taught that God is under no obligation to save the sinner; but this is not true in an absolute degree. As he is supreme Ruler of all things, there may be a subordinate sense in which it is true. But it is according to his nature to make provision to save the lost, and he would have to go contrary to that nature to let the sinner perish without an effort to save him. "God is love," and his law is therefore love. God cannot antagonize his own nature. "A kingdom divided against itself cannot stand." There is a sense in which God is constrained by his own law, or else it does not express his real nature. If it reflects his moral nature, his own actions must always be in harmony with its principles. Having once given existence to intelligent beings, and made them amenable to moral law, the principles of that law make it morally impossible for him to act contrary to it, and forsake them while there is a possibility of winning them back to himself. We are so much under the influence of rebellion against the holy law of God that it is hard for us to admit that it is in every respect like its Author, infinite in mercy and truth. Such a conviction is contrary to the carnal nature, which is not subject to the law of God, neither indeed can be.

Sin is defined to be "the transgression of the law." 1 John 3:4. In the origin of sin Satan's course was contrary to the law. The origin of evil was a blow at the divine principles of God's moral government. The accuser's designs were against it, for God was administering his government in harmony with the principles of his law, but Satan was not pleased with the ways of God, and revolted against his authority. His rebellion was virtually saying that God's law is not right; that its principles are neither just nor merciful. He regarded God as an arbitrary Ruler, exacting of his creatures what was burdensome and despotic. He presented his cause to the angels of heaven in that light, and many of them embraced his views concerning the law, and sympathized with him in his revolt.

Sin, in its very origin, was a negation of

the perfection of the law. Its infinite perfections were arraigned before the tribunal of Satan's acute but finite intellect, and pronounced imperfect. This seed of rebellion found a fruitful soil in his heart, and spread like a contagion among the angels. When, finally, the rebellious angels were cast out of heaven for their sin, it was evident that as long as they existed a relentless warfare would be waged against the law by all transgressors.

But the great God who inhabits eternity knew the end from the beginning, and foresaw that his moral government would be put to the test of rebellion. It was therefore necessary that his law should be absolutely perfect in order that when the test came it might not be found deficient in any principle requisite to the accomplishment of his infinite designs. The plan of redemption through Christ was in God's purpose from eternity, and the principles to carry it into effect were embodied in his law. When rebellion arose, divine wisdom set in operation the plan which would counteract evil, and show Satan's accusations to be utterly false.

As God is both just and merciful, the plan of redemption would, in consequence, embrace two distinct objects: (1) The righteousness of his moral government would be illustrated to the whole universe in the condemnation of all who would yield allegiance to the claims of his law; and in this his justice would be made conspicuous. (2) His divine love and compassion would be revealed in the salvation of all the lost who could be induced to become loyal to him, and this would exemplify his mercy. The plan of salvation will, when consummated, remove every seeming reproach which the rebellious have endeavored to cast upon God's law; and it will also demonstrate the fact that "all things work together for good to them that love God." His designs are infinite in their results. The omniscient God is availing himself of the opportunity which sin affords to establish his moral government on an immutable basis in the minds of all intelligent beings in his dominions. Satan's rebellion will cause God's righteousness to shine with a peculiar glory that could not otherwise have been imparted to it. The latent perfections of his law will be brought plainly to view. He will make the wrath of sinners to praise him. "The law is light," and "light is sown for the righteous." That which is sown will spring up and bear fruit, and the knowledge of the glory of God will shortly cover this present sin-cursed earth as the waters cover the sea, and sin will be no more.

We are creatures dwelling in the midst of evil, with inherent sinful tendencies. The poison of Satan's malicious designs against the law of God is in every heart. Sin has darkened the human intellect, and at best it cannot comprehend the infinite beauties of the perfect law of love. To be saved from sin and darkness we need constantly to pray, like David, "Open thou mine eyes, that I may behold wondrous things out of thy law." As the sinner yields obedience to God, his mental darkness is dissipated like mists before the rising sun, and he can see more clearly the perfections of God's character mirrored in his law. One may survey a landscape by the light of the moon and see some of its prominent features, but to form a perfect conception of its extent and natural beauty, the full light of day is required. It is so in regard to our conceptions of the law. The carnal mind is not subject to the law of God, neither indeed can be; and this natural taint of sin gives the heart a bias against its perfections. Here man sees through a glass darkly and knows only in part. In the dim light of the present the law is imperfectly understood; but in the full light of eternity its absolute perfection will be fully recognized. As the heavens are higher than the earth, so are God's thoughts higher than our thoughts. The thoughts of God are crystallized in law. Our conceptions of the perfection of his law depend wholly upon whether we view it from our present condition, or from the future condition of the redeemed beside the throne of the Eternal One after the smoke of rebellion has cleared away.