Signs of the Times, Vol. 25, No. 12. (3/22/1899)

Signs of the Times

Mar 22, 1899

Pacific Press Publishing Company · Oakland, California · Mar 22, 1899

MEMORIES OF GALILEE.

By Geo. A. Snyder

As we look upon the pictured scene of Tiberias, or Galilee, there rushes unbidden through the mind the words of the poet:—

"O Galilee, sweet Galilee, What memories rise at thought of thee! In mortal guise upon thy shore The Saviour trod, whom we adore."

Like a pure white lily in a hedge of thorns, emitting sweeter fragrance as the rough winds cause its snow-white petals to be torn by its cruel neighbors, our Saviour grew up near these shores, amid the ruder elements of society. So, on the shores of Time, true Christians, like a lighthouse on a rock-bound coast, hold forth the Word of life in the midst of a crooked and perverse generation, among whom they shine as lights in the world. They simply hold forth the Word, and shine as they continually receive fresh supplies of the oil of the Spirit.

On the shores of Tiberias the compassionate Saviour looked upon a multitude of hungry people, who, in their anxiety to hear Him, had forgotten their own comfort and convenience, and followed Him into a wilderness. He fed them. So, dear reader, will He feed you. Only forget self in your anxiety to be with Jesus, even tho it be in a wilderness where you can see no earthly support, and the compassionate Saviour will never forget you. He is just the same to-day.

Jesus divided the meager store of provisions at hand among His disciples, and they in turn among the people. So when the disciples of to-day individually receive from Jesus even a meager portion, and individually carry it to hungry people, the multitude will be fed with the ever-increasing supply of spiritual and temporal food at His disposal.

On these storm-tossed waters the Master calmly slept, while the disciples, forgetful of His presence, in their efforts to save themselves, were battling against the elements. At last, in the agony of despair, they remembered that Jesus was on board, and cried: "Master, save us. We perish." He calmly rose, and by the gentle command, "Peace, be still," brought peace to distracted minds, stilled the tempest, and taught lessons for all time.

That gentle voice is still ringing out over the waters of strife, bringing pardon and peace to every sinner who earnestly cries out for deliverance. That word is still all-powerful and "mighty through God to the pulling down of strongholds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." Receive it; believe it; and have peace with God.

While the good ship Zion is passing through the sea of tribulation, let us never forget in our efforts to save ourselves and others, that Jesus is on board, but ever remember that His presence is the only hope of salvation. "Be still, and know that I am God." If these commands were obeyed in all our Christian endeavors, there would be "a great calm," instead of a roar of unbelief, and the good ship would glide safely over the swell into the haven of rest.

O restless Sea of Galilee! We love to dwell In thought beside thy rolling tide, Whose waves still tell In rhythm sweet of Him whose feet Once trod thy swell. In thought we stand upon the sand Thy waters lave. The gentle thrill of, "Peace, be still," Which calmed thy wave, Has reached our hearts, and still imparts His power to save.

The Ascension and Second Coming

"And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven."

The Mystery of Evil

By John Orr

MYSTERY SERIES. No. 4.

The Mystery of Evil.

EVIL is defined as "anything which impairs the happiness of a being, or deprives a being of any good; anything which causes suffering of any kind to sentient beings." Happiness, although derived from a word which means chance, luck, or fortune, is now generally understood to mean an agreeable feeling arising from fortunate circumstances, or a condition of being attended with enjoyment. Anything, then, which detracts from this state of mind is evil, because it is opposed to one's highest peace of mind.

No one can really love another and do that which causes him loss of enjoyment in any degree, because love is a strong and tender feeling of attachment one has for another, which leads him to devote life and substance to secure the happiness of the person loved. Love is, therefore, the exact opposite of evil; it is the sum of a perfect existence and of a perfect life-work, one that is controlled by Jehovah; for He is "a God of truth and without iniquity, just and right is He." Deut. 32:4.

Whoever, therefore, is not inspired by love in all his conduct is evil; he does not know God, for God is love. 1 John 4:8. It is this attribute of character in God which makes Him "just and right" and "without iniquity." The same attribute in other beings would not only render them like God in disposition, but would also put them in perfect agreement with Him in all His thoughts. Had this high and holy element been preserved by all from the beginning, only perfect harmony with the ways of heaven could ever have existed in all the universe. But to weaken this cord in the least degree could not fail to produce friction, because with that principle weakened, union of sentiment must inevitably cease.

Love is the foundation of God's government, and the happiness of all intelligent creatures has from the first depended upon their being in accord with its eternal principles, which are righteousness. When the Saviour of the world was asked what was the underlying substance, or energy, of God's law, He replied: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." Matt. 22:37-40.

This is a most wonderful statement, and yet how true it is that men who do not love God above every other object must surely fail to live in perfect agreement with all His requirements!

Self or other considerations absorb the interest and attention, and the commandments of God are thus made of secondary importance. True service of obedience to God springs entirely from love; hence love, and love alone, "is the fulfilling of the law." Rom. 13:10. No outward form, then, of perfunctory ceremonial can satisfy the demands of the law, since every duty it requires must be the expression of a grateful, loving heart.

But to transgress the law is sin. 1 John 3:4. It is therefore clear that, since the law is fulfilled only by love, to fail in love is to commit sin. In other words, whoever fails to love God supremely, and his neighbor as himself, violates the two great fundamental principles of God's law, which is the expression of the character of Jehovah Himself. The first appearance, therefore, of such a disposition must have been the origin of evil.

There is a record of one being who was created perfect in all his ways, full of wisdom, and perfect in beauty. The home of this being was in the garden of God, in the midst of all the brilliant precious stones which adorn the heavenly city. He had been anointed as one of the covering cherubim of the throne of God. Few had been more exalted than he, yet there came a time when he was found to be contaminated with iniquity. He had perverted the freedom granted to all of God's creatures, and so broken the hitherto quiet harmony of heaven. Being author of the first disturbance ever known among heaven's subjects, he was cast, as profane, out of the mountain of God. Eze. 28:12-16.

The name of this being was Lucifer, or shining one. He was also called "son of the morning," or day star. Isa. 14:12. He was really one of the morning-stars in the galaxy of the angels of heaven. Since the fall of this being, but one morning-star has been made known to men: "I Jesus have sent Mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning-star." Rev. 22:16. From the fact that Christ was and is a "morning-star," it will be gathered that Lucifer had once held a high place among the heavenly inhabitants, but for some reason sacrificed it to ever after bear a name of reproach.

Christ said to His disciples, "I beheld Satan as lightning fall from heaven." Luke 10:18. This statement doubtless has reference to the fall of Lucifer. But notice the change in name that has taken place. The word "Satan" means adversary, or opposer. His wrong consisted and still consists in being an opposer of God; hence his name.

But how came one so beautiful, and having so great advantage of station in God's government, to become His opposer? Herein lies the mystery of the origin of evil. Its appearance was an anomaly. Could a good and sufficient reason for its existence have been given, it would not have been an evil. The only reason, therefore, to be given for its being evil is that it is contrary to God, who is love and is therefore in direct opposition to Him in everything. The origin of evil was therefore a failure to act in harmony with the principle of love, which is the essential element of God, and the rule of His government. The whole matter is stated thus: "Thine heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness." Eze. 28:17.

All the beauty possessed by Lucifer was the gift of God's love, yet he failed to appreciate the Giver. Instead of giving God the supreme place in his affections, he centered his mind on himself, and sought to attract others toward him. A sense of his beauty was permitted to lift his heart in pride and corrupt his wisdom. Altho enjoying the distinction of the position in which God had placed him, he assumed that his personal advantages fitted him to occupy a higher place than that which the wisdom and love of God had assigned.

Secret dissatisfaction was nursed until he determined in his heart to exalt his place above every being but One. He therefore said, "I will be like the Most High." Isa. 14:13, 14. This was the effect of permitting selfishness to sit in the throne of love. The next step was to insinuate doubts among his fellows as to the justice of God's dealings. By deceit and cunning he trafficked in the merchandise of his heart, and instilled his own sentiments into the minds of others who sympathized with him, until violence filled their midst. Eze. 28:16.

In the attending foment, a division of sentiment became marked, calling for a separation of the heavenly forces. Those who were found in opposition to the rule of Heaven were therefore cast out from the presence and glory of God, to dwell in the midst of darkness until the judgment of the great day shall settle their cases. 1 Peter 2:4. Thus, while evil may be traced to its origin, no good reason can be assigned for its existence.

God having endowed every sentient being with volition, or will, He sacredly refrains from attempting to control that will by force. After setting before His creatures the principles of love, and the effect of not adopting them as the rule of life, He lets each choose for himself which course he will pursue. No other sort of service could reveal the true inwardness of the heart and develop character; so this was the only course to follow, even among angels. Those who prove loyal under such a test are thus known to have a will in perfect harmony with the reign of righteousness, which is the generous outflow of love for Him who has bestowed upon them the gifts of His grace.

THE ANGEL'S PROMISE.

By Eliza J. Burnham

THAT was a memorable day for the disciples of Christ when for the last time they stood on the Mount of Olives with their risen Lord. With them He had walked to the familiar mount, talking by the way. What joy there was in His presence! How precious were His words! When they had gone as far as Bethany, they halted. His parting charge and last gracious promise were given; "and while He blessed them," He was taken up, and ascended higher and higher until "a cloud received Him out of their sight." Luke 24:50, 51; Acts 1:4-9.

As with eager, upturned faces they watched His ascent, "behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven." Acts 1:10, 11. This is a positive promise of a literal, personal, visible coming. No doubt in after days memory often recalled the details of that parting scene, and dwelt fondly on the precious words of the angels.

"This same Jesus" will come again. To the disciples He had been their chosen Teacher and Guide, their trusted Counselor, their faithful Friend. He had dwelt among them "full of grace and truth," and they had been happy in His genial companionship. Nothing could give them greater joy than to be with Him again. The promise of the angels on this point was only a confirmation and reminder of what Jesus Himself had told them. He had said: "In My Father's house are many mansions." "I go to prepare a place for you, and . . . I will come again, and receive you unto Myself." John 14:2, 3. A few hours later they heard Him pray, "Father, I will that they also, whom Thou hast given Me, be with Me where I am." John 17:24.

The Saviour's prayer will be answered. He has redeemed His people with His blood, and they are precious to Him. Through Isaiah it is said they shall "be called Trees of righteousness, The planting of the Lord, that He might be glorified." Isa. 61:3. The time will come that they will be with Him. "He shall see of the travail of His soul, and shall be satisfied," yea, He shall rejoice over "the riches of the glory of His inheritance in the saints." Isa. 53:11; 62:5; Eph. 1:18. But there is no hint in the Bible that they will be with Him in any other way except by His coming for them. The grave is not the portal through which the Christian enters the "many mansions" of the Father's house. The fruition of his hopes is not given him at death, but at the coming of the Lord. Paul expected that he, with all who "love His appearing," would receive his reward at "that day," and this view is in harmony with the uniform teaching of the Bible. 1 Tim. 4:8; see also 1 Peter 5:4.

Many times the people of God have suffered trial and oppression. The world has hated them, because, like their Master, they "testify of it that the works thereof are evil." But now has come "the year of recompences for the controversy of Zion." For them there is an eternity of joy with their beloved Lord, of whom the psalmist says, "In Thy presence is fulness of joy; at Thy right hand there are pleasures forevermore."

He is coming; and His reward is with Him, "to give every man according as his work shall be"—not the righteous only, but "every man." Some have said by their lives: "We will not have this man to reign over us." Though His rule is loving and merciful, we will not submit to it; for we hate righteousness, and love sin." Instead of these loving His appearing, it will be to them full of terror. They can not endure His presence; for to sin He is a "consuming fire."

Jesus "shall so come in like manner" as His disciples saw Him "go into heaven." He has Himself confirmed this testimony. He says, "Then shall they see the Son of man coming in the clouds with great power and glory." Mark 13:26. See also Matt. 24:30; Luke 21:27. The following texts, with many others, further describe this event:—

"For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be." Matt. 24:27.

"Behold, He cometh with clouds; and every eye shall see Him, and they also which pierced Him." Rev. 1:7.

"The Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first." 1 Thess. 4:16.

When Jesus went away, a cloud received Him out of sight; when He comes again, it will be in clouds,—bright clouds of shining angels; for He will come in His own glory and the glory of the Father, and will be attended by all the holy angels. Matt. 25:31; Mark 8:38.

Can anything be more grand and solemn than this event as it is described in the Scriptures? Imagine the retinue of heaven sweeping earthward with the Son of God at its head. How all human hearts will thrill at the sight,—those of His people with rapturous joy, and those of the wicked with unutterable terror and dismay! Bitter will be the mourning of "the tribes of the earth," who will have to take up with the lamentation, "The harvest is past, the summer is ended, and we are not saved."

The day that ends earth's night of sin and wo, and brings deliverance and rest to the people of God, is surely coming; and we know from the sure Word of God that the event is not far in the future. Everywhere, as a poet expresses it—

"Men's hearts, like the autumn leaves, are cast Hither and thither by sorrow's blast; The air is heavy with want and wo, And the fierce war tidings we shrink to know, And a cry of sadness rings through the land; Yet the night is far spent, the day is at hand."

Now is the time to decide whether at His coming we will hail Christ as a Saviour, or fear Him as a terrible Judge. Now Mercy pleads for every repenting sinner, and the arms of Infinite Love are open wide to receive him. But let no one deceive himself with a false hope in the mercy of God; for without holiness no man shall see His face in peace.

FATHER'S VOICE.

By Mrs. B. A. Wilson

'Tis my Father's voice in the thunder, The light of His glory I see— Our God, that careth for sparrows: Then why should I fearful be?

O, why be afraid of my Father, Whose voice I hear in the storm? He only can make me dwell safely, He only protect me from harm.

Then surely I trust Thee, my Father; Thy love scatters every fear; While songs in the night Thou dost give me, That teach me Thy presence is near.

Away with this fear that hath torment, Lest I be found hiding away When Christ comes, with sound of a trumpet, And the light of His glorious day.

MRS. B. A. WILSON. Norwich, N. Y.

"THE LORD KNOWETH HOW."

By J. E. Evans

THAT which stands most in the way of success in any undertaking in the sphere of human endeavor is our lack of knowledge; we are not always acquainted with the principles which underlie and the methods that insure success. The measure of our success in life is the measure of our knowledge of right principles, and the faithfulness with which we employ correct methods. While mistakes indicate a lack of wisdom, yet he who is willing to acknowledge error is more likely to see it when it exists in himself, and this readiness makes manifest His love for the ways of wisdom.

Man knows nothing only as he is connected with the Source of true wisdom. "It is not in man that walketh to direct his steps" (Jer. 10:23), and, "There is a way which seemeth right unto a man; but the end thereof are the ways of death" (Prov. 14:12). "For the wisdom of this world is foolishness with God." 1 Cor. 3:19. This is all true since man has been separated from God by sin. "But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ." Eph. 2:13. And to all men "the fear of the Lord is the beginning of wisdom." Prov. 9:10. To those who fear Him "the Lord giveth wisdom: out of His mouth cometh knowledge and understanding. He layeth up sound wisdom for the righteous." Prov. 2:6, 7.

The more difficult the undertaking the greater the necessity for definite knowledge. Where final and eternal interests are at stake, experiments are dangerous; and every one who places the proper value upon the objects sought will be anxious to acquaint himself with a perfect guide, that he may be unerringly led to success. "Acquaint now thyself with Him, and be at peace; thereby good shall come unto thee." Job 22:21. "Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth Me, that I am the Lord which exercise loving-kindness, judgment, and righteousness, in the earth; for in these things I delight, saith the Lord." Jer. 9:23, 24.

God alone is able to exercise righteousness and judgment upon the motives and acts of men, for "He knoweth our frame," and the testimony concerning Him when on earth is, "He knew all men, and needed not that any should testify of man; for He knew what was in man." John 2:24, 25. Perfect knowledge and perfect power insure successful operation; so He who made all things is perfectly acquainted with the nature and needs of all His works, "and upholding all things by the word of His power" (Heb. 1:3), can keep all in their places, so that "not one faileth." Should I not confidently trust this wisdom and power to succeed in me, and make me successful? This knowledge is so complete that we can say: "O Lord, Thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, Thou understandest my thought afar off." Ps. 139:1, 2.

Not only are we so well known to God, "but all things are naked and opened unto the eyes of Him with whom we have to do." Heb. 4:13. That God has the power, and knows how to do anything, we are ready to admit; but that we do not know how, and have no power, we are slow to accept; but the Word remains unchanged. "Ye can not do the things that ye would" (Gal. 5:17), and "without Me ye can do nothing." John 15:5.

Perhaps no one is troubled more over the question, "How?" than the poor sinner who, feeling his own weakness, and the power of sin, has sought an answer to the question, "Who shall deliver me from the body of this death?" Are you, dear reader, at this point? Listen: "There hath no temptation taken you but such as is common to man; but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." 1 Cor. 10:13. "The Lord knoweth how to deliver the godly out of temptations." 2 Peter 2:9. "Wherefore He is able also to save them to the uttermost." Heb. 7:25. Read also Ps. 34:7; Isa. 41:10.

That all who would might, beyond a single doubt, be helped upon this point, "God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." Rom. 8:3. This was in flesh and blood like ours except that it "did no sin." 1 Peter 2:22. Being "in all points tempted like as we are," (Heb. 4:15), "He is able to succor them that are tempted" (2:18). This was a demonstration of what God can do in human flesh when it is surrendered to Him. The record of this trusting, sinless life is before us in the Scriptures of truth, which testify of Him; and he who would realize the same deliverance from sin, need only to acquaint himself with that life. Rom. 5:10. When we trustingly give the work over to divine power, directed and applied by divine wisdom, there can be no failure, and need be no anxiety.

Why should thy aching, longing heart Such doubts and fears retain, Since Christ, our risen Lord, doth know The frailty of thy frame. Come, "cast thy burden on the Lord;" He will thy cause defend, And to the humblest prayer of faith A listening ear will lend. And should the powers of sin press near, To cause thy faith to fail, "Consider Him" who trod this way, And in His strength prevail. O wondrous love, that I should be A subject of His care; Through all my life, in all to know His mighty arm made bare! J. E. EVANS. Phoenix, Arizona.

BOND-SERVANT AND FREEMAN.

By Ellet Joseph Waggoner

Gal. 4:7-31; 5:1. (Continued from last week.)

“Two Sons.”—Those false teachers would persuade the brethren that in turning from whole-hearted faith in Christ they would become children of Abraham, and so heirs of the promises. They forgot that Abraham had two sons. I myself have talked to a Jew according to the flesh, who did not know that Abraham had more than one son; and there are many Christians who seem to think that to be descended from Abraham, after the flesh, is all-sufficient to insure one a share of the promised inheritance. “They which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed.” Rom. 9:8. Now of the two sons of Abraham, one was born after the flesh, and the other was by promise, born of the Spirit. “By faith even Sarah herself received power to conceive seed when she was past age, since she counted Him faithful who had promised.” Heb. 11:11, R.V. Hagar was an Egyptian slave. The children of a slave woman are always slaves, even tho their father be a freeman, and so Hagar could bring forth children only to bondage. But long before Ishmael was born, the Lord had plainly signified to Abraham, when he wished that his servant Eliezer might be his heir, that it was not a bond-servant, even tho born in his house, that He had promised him, but a free-born son, a son born of a freewoman.

“These Are the Two Covenants.”—What are the two covenants?—The two women, Hagar and Sarah; for we read that Hagar is Mount Sinai, “which gendereth to bondage.” That is, just as Hagar could not bring forth any other kind of children than slaves, so the law, even the law that God spoke from Sinai, can not beget freemen. It can do nothing but hold them in bondage. “For by the law is the knowledge of sin.” The same is true of the covenant from Sinai, for it consisted merely of the promise of the people to keep that law, and had therefore no more power to make them free than the law itself had. Nay, rather, it “gendered to bondage,” since their making it was simply a promise to make themselves righteous by their own works, and man in himself is “without strength.”

“Then did not God Himself lead them into bondage?”—Not by any means, since He did not induce them to make that covenant at Sinai; 430 years before that time He had made a covenant with Abraham, which was sufficient for all purposes. That covenant was confirmed in Christ, and therefore was a covenant from above. See John 8:23. It promised righteousness as a free gift of God through faith. All the miracles that God had wrought in delivering the children of Israel from Egyptian bondage were but demonstrations of His power to deliver them from the bondage of sin. Yes, the deliverance from Egypt was itself a demonstration not only of God’s power, but also of His desire to lead them from the bondage of sin, that bondage in which the covenant from Sinai holds men, because Hagar, who is the covenant from Sinai, was an Egyptian. So when the people came to Sinai, God simply referred them to what He had already done, and then said, “Now therefore, 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.” Ex. 19:5. To what covenant did He refer?—Evidently to the only covenant in existence, the one made with Abraham. If they would simply keep God’s covenant, that is, God’s promise, they would be a peculiar treasure unto God, for God as the possessor of all the earth was able to do with them all that He had promised. The fact that they in their self-sufficiency rashly took the whole responsibility upon themselves, does not prove that God led them into making that covenant, but the contrary. He was leading them out of bondage, not into it; and the apostle plainly tells us that that covenant was nothing but bondage.

Note the statement, which the apostle makes when speaking of the two women, Hagar and Sarah, “These are the two covenants.” So then the two covenants existed in every essential particular in the days of Abraham. Even so they do to-day; for the Scripture says now as well as then, “Cast out the bondwoman and her son.” We see, then, that the two covenants are not matters of time, but of condition. Let no one flatter himself that he is not under the old covenant because the time for that is passed. The time for that is passed only in the sense that “the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revelings, banqueting, and abominable idolatries.” 1 Peter 4:3.

Difference between the Two.—The difference is just the difference between a freewoman and a slave. Hagar’s children, no matter how many she might have had, would have been slaves, while those of Sarah would necessarily be free. So the covenant from Sinai holds all who adhere to it in bondage “under the law,” while the covenant from above gives freedom, not freedom from obedience to the law, but freedom from disobedience to it. The freedom is not found away from the law, but in the law. Christ redeems from the curse, which is the transgression of the law. He redeems us from the curse, that the blessing may come on us, and the blessing is obedience to the law. “Blessed are the undefiled in the way, who walk in the law of the Lord.” Ps. 119:1. This blessedness is freedom. “I will walk at liberty; for I seek Thy precepts.” Ps. 119:45.

The difference between the two covenants may be put briefly thus: In the covenant from Sinai we ourselves have to do with the law alone, while in the covenant from above, we have the law in Christ. In the first instance it is death to us, since the law is sharper than any two-edged sword, and we are not able to handle it without fatal results; but in the second instance we have the law “in the hand of a Mediator.” In the one case it is what we can do; in the other case it is what the Spirit of God can do. Bear in mind that there is not the slightest question in the whole Epistle to the Galatians as to whether or not the law should be kept. The only question is, How shall it be done? Is it to be our own doing, so that the reward shall not be of grace but of debt? or is it to be God working in us both to will and to do of His good-pleasure?

The Freedom of the Spirit.—Sarah answers to the covenant which is from above, because she is free. But the freedom which that covenant gives is the freedom of the Spirit, for Isaac was born of the Spirit. See Gal. 4:29. “Where the Spirit of the Lord is, there is liberty.” 2 Cor. 3:17. “If ye be led by the Spirit, ye are not under the law.” Gal. 5:18. But this does not mean that the Spirit gives one license to break the law; for “the law is spiritual.” Rom. 7:14. There is no liberty in sin, and “sin is the transgression of the law.” So the liberty of the covenant from above is that perfect liberty that belongs alone to those who are law-abiding. We become law-abiding only by having the law written in our hearts by the Spirit.

“Stand Fast, Therefore.”—Stand where?—“In the liberty wherewith Christ hath made us free.” And what freedom is that?—It is the freedom of Christ Himself, whose delight was in the law of the Lord, because it was in His heart. Ps. 40:8. “The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.” Rom. 8:2. We stand only by faith.

Let it not be imagined that there is any trace of bondage in this freedom. It is real liberty. It is the liberty of soul, liberty of thought, as well as liberty of action. It is not that we are simply given the ability to keep the law, but we are given the mind that finds delight in doing it. It is not that we comply with the law because we see no other way of escape from punishment; that would be galling bondage. It is from such bondage that God’s covenant releases us. No; the promise of God, when accepted, puts the mind of the Spirit into us, so that we find the highest pleasure in obedience to all the precepts of God’s Word. The soul is as free as a bird soaring above the mountain-tops. It is the glorious liberty of the children of God, who have the full range of “the breadth, and length, and depth, and height” of God’s universe. It is the liberty of those who do not have even to be watched, but who can be trusted anywhere, since their every step is but the movement of God’s own holy law. Why be content with bondage, when such limitless freedom is yours? The prison doors are open; walk out into God’s freedom.

“Out of my shameful failure and loss, Jesus, I come. Jesus, I come. Into the glorious gain of Thy cross, Jesus, I come to Thee. Out of earth’s sorrows, into Thy balm, Out of life’s storm, and into Thy calm, Out of distress to jubilant psalm, Jesus, I come to Thee. “Out of unrest and arrogant pride, Jesus, I come. Jesus, I come. Into Thy blessed will to abide, Jesus, I come to Thee. Out of myself to dwell in Thy love, Out of despair into raptures above, Upward for aye on wings like a dove, Jesus, I come to Thee.”

Against Christianity

Against Christianity.—A correspondent of the N. Y. Independent gives an account of outrages against Christians of the Russo-Greek Church, in a place called Shirakawa, Japan. The Christians had refused to subscribe toward the expenses of a festival in honor of the war god Kashima. This created great umbrage, and later four houses were broken into at different times and the property wrecked, while one man and his wife were brutally beaten and received dangerous wounds.

Continue reading: THE INCONSISTENCY IN CHURCH LIFE