Signs of the Times, Vol. 10, No. 28. (7/24/1884)

Signs of the Times

Jul 24, 1884

International Tract and Missionary Society · Oakland, California · Jul 24, 1884

General Articles.

By Ellen G. White

“Walk in the Light.”

BY MRS. E. G. WHITE.

(Concluded.)

SAYS the psalmist, “The law of the Lord is perfect.” It is also changeless, the standard of righteousness, or right-doing, through all the ages. It is “the perfect law of liberty;” hence the happiness of man as well as the glory of God demand that it be respected and obeyed.

God has highly honored his holy law. The ark of the testament, containing the law engraved on tables of stone, was the symbol of his presence with his people. This sacred ark was interwoven with the national history of the Israelites as well as with their religious faith. It was with them in their wanderings in the wilderness; and when the people passed over Jordan to take possession of the promised land, by the command of God the ark was borne by the priests into the midst of the river, and there remained until all Israel had passed over in the path that through the favor of God had been opened for them. It was often borne by the armies of Israel as a token that God was with his people, and made their cause his own. When this was the case, their enemies were terrified; for they knew that nothing could stand before the mighty God of Israel. But if they transgressed that law, they forfeited the divine protection, and were delivered into the hands of their enemies.

In consequence of the wickedness of the people, and because they rashly carried the emblem of his presence into the camp when the Lord was not with them, God gave the children of Israel into the hands of their enemies, the Philistines, and the ark was taken. But the heathen were not permitted to regard the sacred ark of God as a common thing. Dagon, their god, was humbled before it; and in every city where the ark was taken, the people were sorely afflicted. And the Philistines said, “The ark of the God of Israel shall not abide with us; for his hand is sore upon us, and upon Dagon our god.”

“The Philistines called for the priests and diviners, saying, What shall we do to the ark of the Lord? Tell us wherewith we shall send it to his place.” These men counseled the people not to send the ark away empty, but to return a trespass offering with it. Said they: “Ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel; peradventure he will lighten his hand from off you, and from off your gods, and from off your land. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? When he had wrought wonderfully among them, did they not let the people go, and they departed? Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart.” And the Philistines did so; and they put the ark in the new cart, with the jewels of gold for a trespass offering in a coffer beside it.

The kine came with a straight course to Bethshemesh on the borders of Israel, and the men of Bethshemesh offered them as an offering unto the Lord. But when the Israelites, from motives of idle curiosity, looked familiarly into the ark, fifty thousand of them were slain for their rashness. The ark was then taken to Kirjath-jearim, and remained many years in the house of Abinadab.

Then came King David, with thirty thousand chosen men of Israel, to bring it to his own city, with music and rejoicing, with great display and with signal honors. The ark was carried in a new cart; and when they came to a rough place in the road, Uzzah put forth his hand to steady it. God had commanded that no hand but that of a consecrated priest should touch the sacred repository of his law, and special ceremonies of purification and preparation were enjoined; but Uzzah touched it with sinful, unhallowed hand, and was slain before the Lord. “And David was afraid of the Lord that day, and said, How shall the ark of the Lord come to me?” And he left the ark in the house of Obed-edom; and the Lord blessed Obed-edom and all his household because of the ark.

Thus God guarded with jealous care the ark that contained his holy law, that all might be deeply impressed with the sacred character of that law. It is no wonder that as the people witnessed the judgments inflicted upon those who despised the law of God or treated it with disrespect, they exclaimed, “Who is able to stand before this holy Lord God?” The law was ordained unto life, and is an expression of the love of God to man. To despise it is to despise its Author; for it partakes of the perfection of the divine character. To the transgressor it becomes, not a savior of life unto life, but of death unto death. Jesus magnified the law and made it honorable, by dying to satisfy its claims. He gave his life an offering for transgressions, that through his righteousness imputed to them, men might be reconciled to God, and escape the punishment due to disobedience.

And yet the law of God is almost universally despised and trampled upon, while human laws are exalted. There is a power that is called in the Scriptures the man of sin, that has thought to change this great standard of righteousness. He has torn the fourth commandment from the bosom of the decalogue, and in place of God's holy Sabbath has substituted one of his own invention. Those who accept this spurious Sabbath do great dishonor to the God of Heaven, and their offense is greatly exaggerated when they not only break the law themselves, but endeavor to lead others to disregard it also.

The Lord has specified that the seventh day is his Sabbath. “Six days shalt thou labor, and do all thy work; but the seventh day is the Sabbath of the Lord thy God.” But a human institution has been made to take the place of the divine; another day has supplanted God's holy, sanctified rest-day. The Christian church accept this day in place of the one God has chosen, and present it to the world to be observed and reverenced. They thus show that they do not love the law of God, nor prize its righteous, restraining influence.

God has laid down the conditions of salvation. He requires that men keep his commandments as obedient children. The Holy Scriptures are full of lessons showing that God is satisfied with no partial obedience. He does not leave men to rely on their human judgment, and select that portion of his law which they choose to obey. They are required to have correct views of duty. They are not at liberty to accept what ignorant, sinful, feeble man may suggest, believe, or urge upon them; but they must take God's word, and walk in accordance with his revealed will.

God has given men reason, and the noblest use to which the intellectual faculties can be put is the study of his word. And when through diligent and prayerful application the will of God has been discerned, nothing should be allowed to come in between God and the soul to swerve it from the path of strict obedience. No suggestions of propriety, no motives of expediency, no selfish desire for gain, no fear of loss, dishonor, or reproach, should be considered for a moment. God commands, and that is enough. The light shines, and it is our duty to walk in it. If men substitute human customs and traditions for the precepts of God's law, and proclaim to the world that law, or any part of that law, is no longer in force, however honest they may be, they are under the condemnation of the law, and will perish as transgressors.

If you accept unpopular truth, ministers may say, “You are too particular. In order to have influence with the world, you must do as the world does.” But such men are acting as mouth-piece for Satan. They are preaching a doctrine that pleases him well. No authority of church or State, no decrees of kings or emperors, no commands of bishops or priests, can absolve you from obedience to the law of God, or justify the least departure from his requirements. Finite reasoning must not take the

place of simple trust; self-will must not lead us in a course of disobedience.

Do not let the words of men who profess to be wise in the Scriptures deter you from searching them for yourself, or keep you back from obeying the precepts of Jehovah. Do not harbor the thought that some of the things taught in the Bible are nonessential. “To the law and to the testimony” for proof. The problems of duty and destiny become clear only when studied in the light of God's revealed will. Amid the devices of Satan to which we are exposed, and the varied temptations that surround us, we have the sure promise of divine guidance. “Thy word,” says David, “is a lamp unto my feet, and a light unto my path.” “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.”

GIVING.

WHAT is a gift? Some rare and costly thing— Which only wealth is privileged to bestow? A joy that opulence alone can bring? A boon that poverty may never know? Nay! nay! the sweetest gifts that life adorn, Ne'er left the loving hearts where they were born.

More humble gifts than e'en the “widow's mite,” Whose fame rolls down through the applauding years, Shall live in memories, safe from Lethe's blight— Preserved in love, embalmed in holy tears. Our rarest gifts are hungering to bestow The good that ne'er may come to us below.

All that in man is best, the stamp shall bear Of that which we call immortality; And fond good wills, defeated now, shall share The glad fruition of the time to be. God frames our purpose true in purer gold Than eye of mortal ever may behold.

There is a wealth descending from the sky, That falls on every loyal gift we bring, A heavenly fragrance that can never die, Breathing through all our true heart-offering. If with each gift unselfish love we weave, “More blessed 'tis to give than to receive.” —S. S. Times.

Some Modern Criticism.

By Ellet Joseph Waggoner

THE apostle Paul wrote that "whatsoever things were written aforetime [referring to the Old Testament Scriptures] were written for our learning," Rom. 15:4. It would seem that the modern expositor reads it, "Whatsoever things were written aforetime were written for our criticism." And in his case the word "criticism" means to pull to pieces, and not simply to weigh and judge. In the great struggle to make the Bible harmonize with "science," the subject of miracles has of course been much discussed. Now it happens that "science" has no place in its domain for miracles, and it has therefore occurred as a necessary consequence of the intense desire that the Bible shall not be regarded as being behind the age, that its avowed friends have quite generally set themselves to work to explain all supposed miracles in accordance with "known natural laws." The latest effort disposes of the miracle of the sun's standing still at the command of Joshua in the following manner:—

"A writer in the Church Quarterly Review maintains that what the Israelitish leader prayed for was not that the sun and moon might 'stand still,' but that they might 'be silent'—that is to say, 'cease to shine'—dom shemesh, as the Hebrew text has it. A storm of hail-stones was the principal cause of the defeat of the allied kings. Joshua, finding that the storm and darkness by which it was accompanied did more toward the overthrow of the enemy than his own troops, naturally prayed that the darkness might continue until the utter ruin of the foe was accomplished. The formidable astronomical objections to the miracle are thus removed by a simple philological discovery, which the reader may accept or not, at his pleasure."

We are glad that the Christian at Work, from which we clip the above, gives us the privilege of accepting it or not, as we choose. We choose to give such nonsense a wide berth. We are greatly surprised that that journal, and others which lay claim to great Biblical knowledge, should quote with approval a theory which is so directly contradictory to the plain Scripture narrative. It is simply a proof that there is a wide-spread desire to strip the Bible of everything which stands in the way of its acceptance by a self-sufficient, unbelieving world—in other words, to make the way of life so broad that all will find themselves in it without making any effort.

How does this explanation agree with the Bible? Let us see. Our critic says that the sun was simply darkened during the day; the Bible says, "So the sun stood still in the midst of heaven and hasted not to go down about a whole day." We have seen many stormy days when the sun did not shine, but the sun always set at the appointed time. In this instance the sun did not go down, according to Joshua's command; but if darkness were what he wished, he would with more propriety have prayed that the sun might hasten its going down, instead of that its course should be stayed.

Again, the sacred historian declares: "And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man," Josh. 10:14. If the answer to Joshua's prayer consisted simply in the Lord sending a storm and darkness, we cannot understand this statement, for there have been many stormy days since then; but we can well believe that never since that time has there been so extraordinary an occurrence as the sun standing still for a whole day. It will be clearly seen that if the critic had read the entire narrative carefully, his criticism could not have been made.

"But," says one, how do you explain that miracle?" We don't explain it; it is entirely beyond our capacity, and that is why we call it a miracle. There are some wonderful things that we can account for, but we do not call them miracles. We believe in a God, and therefore we believe in miracles—things entirely beyond the comprehension of human minds. The desire to find an explanation for all the recorded miracles in the Bible, arises from a growing unbelief that such things really occur; and to deny the occurrence of miracles is really the same as denying the existence of God.

Perhaps this last statement may not be self-evident to all; we think it can easily be made to appear. God is greater than man; if he were not, he would be simply a man, and therefore not an object of worship. But he is infinite. "Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?" Job 11:7. This question can be answered only in the negative. God is incomprehensible. Then of course his acts must be above the comprehension of man. Paul had thought much on heavenly things, and had been admitted into close communion with the Lord, and he exclaimed, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out," Rom. 11:33. This is only in keeping with what we should expect. Finite minds cannot grasp infinity. Then of course there must be miracles, and when many things are recorded, all of which are beyond our comprehension, who shall say that some of these are possible and others impossible? Who will dare to limit the power of an infinite God?

"But," says another, do you believe that God violates the laws of nature, in performing miracles?" Again we reply, We do not know; it is impossible to tell. We are very certain that he has often done things that directly conflict with any laws known to man. But then there are many things that even scientific men do not know. So long as we cannot understand God, we cannot understand the laws of nature, for they are his laws. Things that seem impossible to us, may be in perfect harmony with laws of which we know nothing. When the Dutch ambassador told the king of Siam that in his country water sometimes assumed such a condition that men could walk upon it, the king said, "I have often thought that you were untruthful, but now I know you lie. It is impossible for men to walk upon water." Doubtless the king's scientific men would have said the same thing, and proved it by science. It is contrary to the nature of a clock for the hands to move backward, and yet a man can move them backward. The child gazes with wonder upon the steam engine, and cannot comprehend how the engineer can start, stop, or back it at pleasure; but it would be foolishness in him to assert that those things cannot be done. Well, this universe is the great machine which God has made, and which he controls. Between the mind of man and that of the great Architect, there is no more comparison than there is between the ant beside the track, and the man who drives the engine. And so, instead of denying the existence of miracles, we are lost in wonder and admiration of the power that is as infinitely beyond us.

And now a few words by way of application. Some will say, "We did not need this article, for we believe in the miracles of the Bible just as they are recorded." We are glad of that. But would not such an article as the one from which we have quoted shake your faith? "No." Why not? Because it directly contradicts the Bible." But do you profess to know more about the Bible than a learned D. D., who has spent a life-time in its study, and who understands the Hebrew and Greek? You reply, "I can understand the English language, and I know when a man is contradicting the plain statement of the Bible." Then you are willing to admit that "great men are not always wise," and that even learned men may be led by their prejudices into grievous and palpable errors? "Certainly." Well this is just what we wish to have you bear in mind. And now whenever you hear some wise man say that God did not bless and sanctify the seventh day, but only the Sabbath institution, and that he now requires men to observe the first day instead of the seventh, don't be overawed into acquiescence by the immensity of his learning, but simply ask him for his authority. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." Isa. 8:20.

A New Commandment.

By R. M. Kilgore

THE Student, a paper published by the Disciples at Thorp's Springs, Texas, furnishes us with the following, which strongly intimates that they believe the sacredness of Sunday is violated by the manner in which even Christians observe it here in Texas:—

“Remember, on the first day of the week do all thy visiting. Six days shalt thou labor and do all thy work; but the first day of the week is the Lord's day; therefore, on it thou shalt not work, but shalt do all thy visiting and looking after thy cattle and thy horses and thy sheep. And shalt talk about thy neighbors and neighbors' children, and about thy crops and thy money that thou hast made and art going to make. Thus thou and thy wife and thy son and his wife and thy neighbors and their wives shall gather together and pass the Lord's day. For remember that thou wast a slave in the state of sin—dead in trespasses and in sin. And the Lord brought thee out with a high and an outstretched arm; therefore, the Lord thy God commands that thou forsake not the assembling of yourselves together for these purposes as the manner of some is.”

Now let them produce a “thus saith the Lord” that the first day of the week should be regarded as a sacred day to any extent whatever; then they will be consistent. Will they do it? No; it is impossible, for it is not in the Book. Will they give us a text which says that the first day of the week is the Lord's day? No; it cannot be done. Will they give the text which commands Christians to meet together for worship on the first day of the week? No; it is not in the Bible. The Bible says there is a “Lord's day” this side of the cross, Rev. 1:10, and it tells us plainly that “the seventh day is the Sabbath of the Lord,” Ex. 20:9; that he is Lord of the Sabbath, Mark 2:28; and that he calls it his “holy day,” Isa. 58:13. The Sabbath is the Lord's day. R. M. KILGORE.

Bearing Trials

It is more of a mercy to be able to bear a trial than to get rid of a trial. If a man is journeying, and his sack is heavy, there are two ways in which it may be made light—one is to take it from his back and throw it away; the other is to increase his strength so that he does not feel it. The latter is the better way—it is the divine way. A trial continued and easily borne is better than a trial removed.

Faith vs. Presumption.

By C. P. Bollman

SCRIPTURAL faith is a firm belief or confidence in the declarations and promises of God, and is defined by the apostle Paul in these words: "Now faith is the substance of things hoped for, the evidence of things not seen." That is, faith grasps as real those things which are not seen, and finds in the sure promises of God a substance, a reality. For inasmuch as it is impossible for God to lie, those things which he has promised are as verily accomplished facts as though they had already taken place.

Faith looks at the past and believes "that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." It grasps the future, and, like the "Father of the Faithful," takes God at his word. "Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God."

Faith renders to God unquestioning obedience; and like Saul, when he was stricken down on his way to Damascus, asks, "Lord, what wilt thou have me to do?" In unbelief he was Saul, the cruel persecutor of God's people; but in faith, he was Paul, the self-denying apostle to the Gentiles—"In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness," glorying only in the cross, and counting all things but dross that he might win Christ and be found in him.

The testimony of inspiration is, "Faith cometh by hearing, and hearing by the word of God." Rom. 10:17. So, then, that only is faith which has for its foundation the word of God. That which is built upon desire, or that which we believe because we would love to have it so, is not faith but presumption. It leads not to obedience, but to rebellion, and substitutes for the commandments of God the traditions of men. It is not like faith associated with charity (love), and consequently the fruits of the Spirit (Gal. 5:22, 23) are not developed through its influence.

The promises of God are conditional; and while faith humbly complies with the conditions, in the strength which the Spirit gives, claiming the blessings, not of merit but of grace, presumption sets at naught the divine requirements, neglects the ordinances which the Lord has commanded, and claims benefits and blessings which have not been promised.

God has promised salvation on condition of faith, repentance, and baptism, to be followed by growth in grace, and in the "knowledge of our Lord Jesus Christ." Mark 16:16; Acts 2:38; 2 Pet. 1:5-9. He who possesses true faith, turns away from sin, follows his Lord in baptism, and strives "to walk even as he walked." 1 John 2:6. But Peter (2 Pet. 2:10) speaks of a class who, while professing faith, were not in harmony with the truth; these were "presumptuous," "self-willed," and spoke evil of things which they did not understand. Verse 12. Such persons, while righteous in their own eyes, and boasting of their own spiritual attainments, compromise with Satan, cherish secret sins, neglect baptism, or substitute for it a man-made ordinance, and refuse obedience to the law of God. Thus they show that their love for him is feigned; for those who love God will keep his commandments. 1 John 5:3.

Presumption leads the skeptic to reject the word of God; it causes the moralist to hope for salvation upon his own merit; and deludes the false professor with the thought that church membership will save him; and, in short, deceives all who are not rooted and grounded by true faith upon the Rock of Ages.

The psalmist prayed: "Keep back thy servant also from presumptuous sins; let them not have dominion over me; then shall I be upright, and I shall be innocent from the great transgression." This prayer was uttered in view of the perfection of God's law (Ps. 19:7-13); and every truly Christian heart will not only adopt this sentiment, but will also put forth the petition: "Make me to go in the path of thy commandments; for therein do I delight."

C. P. BOLLMAN.

The Law of Obedience.

By Emily Huntington Miller

1. LEADERS and rulers are necessary. In an army there must be leaders; it would not do for each soldier to go where he pleased; every soldier must be under orders, and learn to obey. There is, first, one man who is at the head of the army; he makes the plans and arranges the whole campaign. Then he has officers to help him carry out his plans, and these officers have others under them, and so on down to the common soldiers. Perhaps the soldiers never speak to the general; but the orders that come to them are his orders, and if they are good soldiers, they obey them, or if they are bad, they are punished, just the same as if the general himself had commanded them. So God, who is the head of all, and over all, has a plan for this world. All authority comes from him. He is the King who has a right to command; he is the Father whom we should love to obey. He is at the head, but he has given us other officers, to continually remind us not to forget his laws, and we should honor and obey them because he has placed them over us.

2. Obedience is for all. Children sometimes think only little people have to obey, and that older folks do as they please. But that is not true; we are all under orders. Paul told the disciples, "Let every man be subject unto the higher powers." God gave to children parents and teachers, to be with them and teach them his laws, because they are so young and have so much to learn; just as they take new soldiers and divide them up into little companies, to be drilled and taught by those that are wiser. But older people must also obey laws, and men and women must do what will be best for all, and not just what pleases them best.

3. Obedience is for conscience's sake. If we remember that God is the great Ruler, at the head of all, we shall obey all who have rule over us because we wish to please him. The obedience which pleases God is the obedience which comes from love, and not from fear of punishment; but those who will not obey in any other way must be made to obey by fear of punishment, for the sake of others whom they might injure. God made one great law, "Thou shalt love thy neighbor as thyself;" and if we only obey this law, we never should do any injury to our neighbors; we should never steal, or say false or unkind things, or covet, or harm them in any way, for this would be breaking the law of love. But because there are people who do not keep this law of love in their hearts, we have to make a great many other laws, and have jails and prisons to punish those who disobey. It is only those who wish to disobey who think the laws are hard, and hate and fear the officers.

Once in a meeting of street-boys, when they were all interested in a story, a police officer suddenly appeared. Instantly several boys jumped under the benches and crept out at the door. The officer had not come for them, but they knew they were law-breakers, and they were afraid. It is better to have people who do not need any officers; but because we do need them, we should be careful to treat them with respect and honor. This world would be a very unpleasant place to live in if we had no government, no one to see that roads were made, and bridges built, lighthouses and harbors kept in order, letters carried all over the world, bad and dangerous men kept from robbing and stealing and doing mischief. It costs a great deal of money to do all this and a thousand other things which we never think of; things that are only done in Christian countries, where people know that God is the great Ruler, and that his children must care for each other. So we ought to be willing and ready to do our part to help in carrying out the laws, and not only obey them ourselves, but pay the taxes that are necessary for their support. The scripture says, "Let every soul be subject unto the higher powers." "Every soul" means every one; "higher powers" means every one who has authority over you—parents, teachers, pastors, rulers; "be subject" means to give cheerful obedience and respect. And the reason of all is that these powers are all appointed by God to carry out his plan of teaching us all to love him and each other.

“Awake, Thou That Sleepest.”

By Dwight Lyman Moody

THERE was a little story going the rounds of the American press that made a great impression upon me as a father. A father took his little child out into the field on Sabbath, and lay down under a beautiful shady tree, it being a hot day. The little child ran about gathering wild flowers and blades of grass, and coming to its father, saying, “Pretty, pretty.” At last the father fell asleep, and while he was sleeping, the little child wandered away. When he awoke, his first thought was, “Where is my child?” He looked all around, but could not see him. He shouted at the top of his voice, and all he heard was the echo of his own voice. No response. Then going to a precipice, some distance, he looked down, and there upon the rocks and berries he saw the mangled form of his loved child. He rushed to the spot, took up the lifeless corpse, and hugged it to his bosom, and accused himself of being the murderer of his own child. While he was sleeping, the child had wandered over the precipice.

I thought, as I heard that, what a picture of the church of God! How many fathers and mothers, how many Christian men, are sleeping now while their children wander over the terrible precipice—a thousand times worse than that precipice—right into the bottomless pit of hell. Father, where is your boy to-night? He may be just out here in some public-house; he may be reeling through the streets of London; he may be passing on down to a drunkard's grave. How many fathers and mothers are there in London—yes, praying Christians, too—whose children are wandering away while they are slumbering and sleeping? Is it not time that the church of God should wake up and come to the help of the Lord as one man, and strive to beat back the dark waves that roll through our streets bearing upon their bosom the noblest young men we have? O my God, wake up the church, and let us trim our lights and go forth and work for the kingdom of God!—Moody.

Good for Evil.

For the purpose of illustrating the difference between Christianity and "mere benevolence," as he called it, the late Elder Knapp used to relate that a man, tired of keeping his great dog, tied one end of a rope around his neck and the other to a stone, took him out upon a pond in his boat for the purpose of drowning him, and in throwing his dog overboard he lost his balance and fell over also. The loop around the dog's neck was large and slipped over his head, and he soon came to the surface, where he found his master, unable to swim, struggling desperately, and just ready to perish. Regardless of his master's evil intent, the faithful dog seized hold of him, drew him ashore, and saved his life.

Existence of the Devil.

By Editor

A CORRESPONDENT asks the question: "When did the devil come into his Satanic power, and by whom was he created?" On this subject we copy the following from our work, "The Nature and Tendency of Modern Spiritualism." In speaking of the work of the magicians of Egypt, we remarked that "the only conclusion at which we can arrive is, that the magicians performed these wonders by the power of Satan." Then follows the argument:—

Against this position it is objected that there is no such being; and it is further urged that he cannot exist, as it would be inconsistent with the wisdom and benevolence of God to create a devil and give him such power. To this we agree; we have no idea that God ever created a devil. As it has become very common to deny the existence of such a being, we will notice

THE EXISTENCE OF EVIL.

We take the question in this form because it is more comprehensive, and will apply to evil of every kind and degree. Dr. Hare said:—

"But I conceive that the existence of a devil is irreconcilable with all goodness and omnipotency; and that were a devil created by God, the Creator would be answerable for all the acts of the being so created. Evidently, the devil could be nothing else but what omnipotence should make him, and could do nothing but what prescience would foresee. The acts of the devil would therefore be indirectly those of his Maker."—Spiritualism Scientifically Demonstrated, page 31.

In another place, he said:—

"No evil can endure, which any being has both the power and desire to remove. "If God be both omnipotent and omniscient, he can, of course, make his creatures exactly to suit his will and fancy, and foresee how they will fulfill the end for which they are created. "Is it not more consistent with divine goodness to infer that we are placed in this life for progressive improvement, and that there is no evil which can be avoided consistently with his enormous, though not unlimited, power?"—Id., page 20.

Epicurus, the pagan philosopher, put forth the same objection in the following propositions: "Either God wills to remove evils and cannot; or he can and will not; or he neither will nor can; or he both can and will." After showing that the last position is the only one consistent with God, he inquired, "Then whence are evils? and why does he not remove them?"

Our answer to all is, "He both can and will." And to arrive at this conclusion we need not query in doubt with Epicurus, nor make God accountable for evil, or limit his power, as Dr. Hare has done. Spiritualism boasts of wise adherents, but in talking of this and kindred subjects, they have illustrated the scripture, that the wisdom of the world is foolishness. A degree of evil exists, and we hold that it is no more inconsistent for God to permit a strong being to sin than a weak one, if both have faculties to discern good and evil—to distinguish right from wrong. The Saviour called the devil a murderer and a liar, and we know that murderers and liars do exist. Here is surely an approximation to the devil in character. Paul enumerates "the works of the flesh" in Gal. 5, which are certainly manifested in the world; and if all of these were developed in one person, though it would not make the devil of him, he would be bad enough to bear such a name. Murder and adultery are amongst these works, the existence of which no one can doubt. We will parody Dr. Hare's remarks, and apply them to these as follows:—

"But I conceive that the existence of murderers and adulterers is irreconcilable with all goodness and omnipotency; and that were murderers and adulterers created by God, the Creator would be answerable for all the acts of the beings so created. Evidently, murderers and adulterers could be nothing else but what omnipotence should make them, and could do nothing but what prescience would foresee. The acts of murderers and adulterers would therefore be indirectly those of their Maker."

This is the Doctor's argument in its full strength; shall we therefore conclude that there is no murder and adultery? It is easy to see that with all his show of wisdom he was weak in argument.

The blasphemous conclusion that God is responsible for all sin, necessarily attaches to that argument with only one possible refuge, that is, the limited power of God! To this, Dr. Hare resorts as a substitute for human accountability, and the spirits indorse it, for he says:—

"Such an inference coincides with communications recently received from the spirits of departed friends, which it is the object of this publication to promulgate."—Id., page 20.

The object and the alternative are now before us. Probation is uniformly denied by Spiritualists; hence man is not responsible for his actions. But all perceive that wrong exists, and responsibility must rest somewhere; if not with man, then with his Maker. Is it not so? Spiritualism answers, Not necessarily; perhaps he cannot help it; his power may be limited!

So to avoid the truth of human probation, we have men irresponsible and God either wicked or weak! And this is sanctioned by the spirits, and Dr. Hare has published a book to promulgate it, under their instructions.

As before said, we do not believe that God ever created a devil or a wicked man. But men exist, with the power and will to do evil. "God made man upright," but he became wicked by his own will and actions; and so of the devil. We hold that the only reasonable view is that of the Scriptures; that God creates intelligences, giving them power and freedom to act, without which they could form no character at all; and holds them accountable for the exercise of that power in the actions performed, and vindicates justice by bringing them to judgment. There are expressions in Eze. 28, which can refer to no other being than the devil, by which we learn that he was created a "covering cherub," perfect and beautiful. But he fell because of pride. When Moses made the sanctuary, he was directed to make cherubim and place them on the mercy-seat over the ark, their wings overshadowing the mercy-seat. Heb. 9:5. The Lord promised to meet with them "between the two cherubim." Ex. 25:22. As all this was a shadow and example of heavenly things, a visible representation of the sanctuary and true tabernacle in Heaven, which the Lord pitched, and not man (Heb. 8:1-5; see also Eze. chapters 1-10), we here learn the exalted position occupied, and consequently the great power possessed, by a covering cherub. In Eze. 28, the prince of Tyrus is declared to be a man, the king of Tyrus was a covering cherub. This may well be applied to Satan, who is "the prince of this world," and who makes use of wicked earthly powers to accomplish his purposes; he was afterward represented by the Roman power (Rev. 12), as it was then his special instrument of wickedness. He who is wise and strong to do good, will, of course, be wise and strong to do evil if he turns his powers in that direction. And as the cherubim in Heaven possess far more power than men, so if they fall, their power will be greater to do evil in the same proportion. On this point we think it sufficient to add that the Scriptures affirm that angels have fallen; that there was more than human power exerted through the magicians of Egypt; and Satan is said to work miracles, "with power, and signs, and lying wonders."

Sorcery and witchcraft are the works of the devil. It was by this power that the magicians of Egypt wrought, and Paul affirms that "so" the truth will be resisted in the last days. And the existence of the devil is not only denied by some, but his whole work is denied; even those who profess faith in the Bible contend that there is no such thing as witchcraft, and that a belief in its existence is a relic of the superstition of the Dark Ages. But God said, "Thou shalt not suffer a witch to live." Ex. 22:18. This proves that witches did exist, or else God commanded them to put to death such as had no being, to suppose which would be absurd. Paul also teaches, in Gal. 5, that witchcraft is one of the works of the flesh as much as envy, hatred, drunkenness, and murder. Thus the fact of its existence is established by both Testaments.

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