International Tract and Missionary Society · Oakland, California · Jan 1, 1885
General Articles.
By Mrs. E. G. White
The Old Year and the New.
BY MRS. E. G. WHITE.
The old year with its three hundred and sixty-six days of privilege and duty, has passed into eternity; and each day a record has been made in the books of Heaven. Our individual characters are as distinctly and faithfully represented there as are the features of the face on the polished plate of the artist. The Lord never mistakes in his estimate of our acts and motives. Our lives stand revealed before the angels in their true light. If the character is unlovely and debased, if the disposition is harsh, overbearing, and passionate, these traits will exclude their possessor from Heaven. All our acts, with the motives that prompted them, are weighed in the balances of the sanctuary, and the decisions rendered are just and equal. The Lord does not excuse in one what he condemns in another.
Dear reader, examine your own heart and life in the light of God's word, and ask yourself, “What has my record been for the year that is just closing? What advancement have I made in the Christian life? what victories have I gained? and what have I done to help others, and lead them to Christ?”
God has not placed you in this world to lead an aimless life. He designs that you should be useful, and reach a high standard of moral excellence. To each one some work is given. During the old year have you performed your appointed task with cheerfulness and fidelity, having an eye single to the glory of God? Opportunities and privileges have been granted you; what use have you made of these good gifts intrusted to you by our loving heavenly Father? Have you made yourself a blessing to those around you? Have you done what you could to make them happy and win them to Christ?
All this is a part of your appointed work. God also requires each of us to subdue self, not giving the rein to self-indulgence or appetite, and to form characters that will stand the test of the Judgment and go with us into the future life. To guide us in this work he has given us his law, that great standard of right, which will prove a lamp to our feet and a light to our path. Have you been conforming your life to this standard? Have you been forming right habits, a Christlike character, or have vicious habits been left to grow and strengthen, until they hold mind and heart in bondage?
Let us remember that character is not the result of accident, but day by day it is forming for good or for evil. Great importance attaches to this work of character building; for it is far-reaching in its results. We are builders for time and for eternity. Few realize the power of habit. Inspiration asks, “Can the Ethiopian change his skin, or the leopard his spots?” and adds, “Then may ye also do good that are accustomed to do evil.” This is a solemn assertion, and may well make us thoughtful. But there is comfort and courage in the reflection that if evil habits acquire such force that it seems almost impossible to turn in the right direction, the power of good habits is equally strong. The results of each day's work, whether the tendency be to elevate us in the scale of moral worth or to push us downward toward perdition, are influenced by the days that have preceded it. Defeat to-day prepares the way for still greater defeat to-morrow; victory to-day insures an easier victory to-morrow. Then how careful we should be to see that the habits and characters we are forming are correct and virtuous, fashioned after the Divine Model.
Young friends, restrain your feet from all evil ways. Do not take the first step in that direction; for there is no peace or happiness in them. Temptations may come to you in many bewitching forms to entice you from the path of rectitude; but beware. Evil angels, like a dark cloud, are around the vicious and depraved. They are binding them, body and soul, in firm chains that nothing but the grace of God can unloose. Look at the pale, sickly faces of your young companions who have gone astray. Their vicious practices may be read in their haggard countenances, and in their trembling, staggering gait. Bad habits have fixed a brand upon them which they will carry to the grave. They may reform, and improve their condition physically and mentally, and God will pardon, but the traces of sin will remain.
Men may discipline themselves to do right. Like Daniel they may have a Heaven-born purpose in their hearts that they will not defile soul or body, notwithstanding the degeneracy and corruption of the age. God gave Daniel “knowledge and skill in all learning and wisdom.” His blessing attended the man who put forth human effort in accordance with the divine will. The same help will still be given to all who pursue a similar course, and with the glory of God in view practice abstinence and self-restraint. The same difference will be seen between them and the self-indulgent that there was between Daniel and his fellows and the other youth in the king's court. There will be the clear eye and complexion, the firm tread, the strength and vigor of intellect, the keen perception of spiritual truth.
“Make straight paths for your feet,” says the apostle, “lest that which is lame be turned out of the way.” The path that leads away from God, away from his holy, perfect standard of right, is always crooked and dangerous. Yet during the past year many have been walking in this path of transgression. In many cases they did not start right in childhood and youth, and they have pursued crooked paths all the way along. Not only have they erred from the right way themselves, but through the influence of their example others have been turned aside from the straight, plain path, and have made fatal mistakes.
We do not always understand the sacred meaning attached to our life and our life-work. We do not always realize the power of example. We are brought in contact with others. We meet persons who are erring, who do wrong in various ways; they may be disagreeable, quick, passionate, dictatorial. While dealing with these we must be patient, forbearing, kind, and gentle. Satan works through them to provoke and harass, so that we shall not exhibit a pleasant and lovable disposition. There are trials and perplexities for us all to encounter; for we are in a world of cares, anxieties, and disappointments. But these continual annoyances must be met in the spirit of Christ. Through grace we may rise superior to our surroundings, and keep our spirits calm and unruffled amid the frets and worries of every-day life. We shall thus represent Christ to the world.
It is only through the help of the Spirit of God that we can gain so great a victory. The apostle exhorts his Ephesian brethren: “Be strong in the Lord, and in the power of his might. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. . . . Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God; praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance.”
Consecration to God must be a living, practical matter; not a theory to be talked about, but a principle interwoven with all our experience. We should let our light so shine before others that they, seeing our good works, shall glorify our Father who is in Heaven. We should show forth the praises of Him who has called us out of darkness into his marvelous light. If the light of Heaven is in the soul, it will be reflected to all around us. I wish all could see this important subject in its true light. There would not then be such thoughtlessness2of words and acts, such careless, indolent, irreligious living.
Dear reader, shall the close of the year 1885 find you farther advanced than you are to-day? Will you put away evil habits? Will you be considerate of others, faithful to do the work of a Christian? If you will carry the principles of right-doing into all the affairs of life, you will find that it will promote health of body, peace of mind, and prosperity of soul. You will have a strength, dignity, and sweetness of character that will have a transforming influence upon others.
We are now entering upon a new year, and may it prove a beginning of years to us. If in the old year we have made failures, let us commence the new by rectifying these errors as far as we can. If the old year has borne into eternity a spotted record of opportunities neglected and privileges slighted, let us see that that of the new year is free from these blemishes. Its days are all before us; let us begin now to make the history of each as it passes such as we shall not tremble to meet in the Judgment. Let us fill each one full of loving, helpful work for others. Let us develop all our powers, and make of ourselves all that God designed we should.
In the keeping of God's commandments there is great reward. A reward awaits the overcomer in the great day, when he shall hear from the lips of our Lord the gracious words, “Well done, good and faithful servant;” and there is also a present reward in the peace and happiness that flow from a conscience at rest, from the sweet assurance that we enjoy the favor of God. “All the paths of the Lord are mercy and truth unto such as keep his covenant and his testimonies.” To all who walk in his ways the new year will be crowned with goodness and blessing.
WAITING HEARTS.
HARK! a strain of thrilling music,
Floating on the air
Like a distant trumpet echo,
Greets my listening ear.
Christian, can thy soul interpret
What that music saith to thee?
Listen: “Lo, the Bridegroom cometh!
Trim thy lamp and watchful be.”
Look! A faint and far-off glimmer
From the quiet stars,
Falls within a cheerless dungeon,
Through the prison bars.
Christian, canst thou read the message
Penciled by those lines of light?
Christ, the morning star, is rising,
Soon he'll come to end thy night.”
List! a sound of “freedom” ringing
In a captive's ear!
Quick his fetters fall asunder—
His deliverer's near!
Christian, can thy heart responsive
Answer, with exulting tone,
To the Saviour's “I come quickly,”
“Even so, Lord Jesus, come”?
Sound in ears benumbed and heavy
Jesus' dying love;
Point sad eyes grown dim with weeping,
To the heavens above.
Show them how the crimson glory
Deepens o'er the eastern hills;
Bid them listen to the sounding
Of Christ's coming chariot wheels. —Sel.
The Support of the Doctrine of the Immortality of the Soul.
By Alonzo T. Jones
In commending Joseph Cook's lecture, "Does Death End All?" Dr. Gibson, of San Francisco, said: "I have been so convinced of the truth under that lecture that it made me feel a great deal larger than I am;" and also that he had heard others express themselves in the same way. We have not the least doubt of it. As the whole aim of that lecture is to support the immortality of the soul, the natural result is to make men think themselves a great deal larger than they are. Vanity, pride, and self-conceit, are both the root and the fruit of the doctrine of the immortality of the soul. This was the incentive presented in the first mention of the subject that was ever made to human beings. Gen. 3:4: "And the serpent said unto the woman, Ye shall not surely die; . . . ye shall be as gods." In other words, they should be made to think themselves a good deal larger than they really were.
It was this same idea that led the Greek philosophers in their search into the nature of man. This is well expressed by Gibbon: "It must be confessed, that, in the sublime inquiry [with regard to the immortality of the soul], their reason had been often guided by their imagination, and that their imagination had been prompted by their vanity. When they viewed with complacency the extent of their own mental powers, when they exercised the various faculties of memory, of fancy, and of judgment, in the most profound speculations, or the most important labors, and when they reflected on the desire of fame, which transported them into future ages, far beyond the bounds of death and of the grave; they were unwilling to confound themselves with the beasts of the field, or to suppose, that a being, for whose dignity they entertained the most sincere admiration, could be limited to a spot of earth, and to a few years of duration. With this favorable prepossession they summoned to their aid the science, or rather the language of metaphysics." In looking at themselves they became filled so full of admiration of themselves that they could only decide that they were immortal, and then, having rendered that important decision, they admired themselves more than ever, and this again more thoroughly convinced them of their essential immortality; which again increased their vanity, and so on ad infinitum.
And those of modern times who make much of this doctrine are in this in no way different from the ancients. They cannot be, and believe the doctrine, for this is a property which is inherent in the doctrine itself. A property not simply retroactive, but doubly so; a kind of double-back-action property, as it were. And by it thousands have built themselves up so high in their own estimation that they can see no possible use, much less any need, of a Saviour. Other thousands do not deny that men will be saved, yet admit it only on the ground that they are so great that the Lord is obliged to save them or else lose his credit as being God. While there are yet others who will allow that they must be saved, yet it appears to be a great condescension on their part to consent to it.
The most artless confession that we remember ever to have seen on the subject of the immortality of the soul we find in McClintock and Strong's encyclopedia; it is extracted from an article in the Bibliotheca Sacra, and is as follows: "It is said that much of the reasoning employed by pagan writers to prove the immortality of the soul is unsound. This is a fact, and yet by no means invalidates their right to believe in the conclusion which they deduced illogically. Believing a proposition firmly, we are satisfied with the mere pretense of an argument for its support; and searching in the distance for proofs which can only be found in immediate contact with us, we discover reasons for the belief which, long before we had discovered them, was yet fully established in our own minds; and yet we deem these reasons sufficient to uphold the doctrine, although, in point of fact, the doctrine does not make trial of their strength by resting upon them. If they were the props on which our belief was in reality founded, their weakness would be obvious at once; but as they have nothing to sustain, their insufficiency is the less apparent; our belief continues, notwithstanding the frailness of the arguments which make a show of upholding it, and thus the very defects of the proof illustrate the strength of the conclusion, which remains firm in spite of them."
Let us look this over again. 1. It is a fact that the reasoning employed by the pagan writers to prove the immortality of the soul, is unsound, is illogical. Yet this "by no means invalidates their right to believe the conclusion." That is, a conclusion is sound which is reached by unsound reasoning! A logical conclusion can be reached by illogical arguments! 2. "Believing a proposition firmly, we are satisfied with the mere pretense of an argument for its support." It is said that "an open confession is good for the soul." We believe this to be an open confession, and we believe it is excellent for the immortality of the soul; and we are glad to be able to publish the confession of its most earnest advocates that those who believe the immortality of the soul, are satisfied with the "mere pretense of an argument" for its support. 3. "Yet we deem these reasons sufficient to uphold the doctrine. Although in point of fact the doctrine does not make trial of their strength by resting upon them." That is, reasons that are "a mere pretense" are sufficient to uphold the doctrine; while it is a "fact" that it does not rest upon them. In other words the doctrine is held up by something that does not hold it up at all! A wonderful structure that. 4. "If they [these pretenses that don't hold it up] were the props on which our belief was in reality founded, their weakness would be obvious at once; but as they have nothing to sustain, their insufficiency is the less apparent." That is, these pretenses are sufficient to uphold the doctrine, but it does not rest upon them, and if it did they would not uphold it. Yet we are satisfied with their strength, because, as they have nothing to sustain, we do not know how weak they are. And then he presents this astonishing deduction: "The very defects of the proof illustrate the strength of the conclusion."
Now let us get at the gist of the whole argument as contained in the above quotation. We will let him state the premises and we will draw the conclusions.
FIRST SYLLOGISM.
Major premise: The "mere pretense of an argument" sustains the immortality of the soul. Minor premise: "This pretense sustains nothing." Conclusion: Therefore the immortality of the soul is nothing.
SECOND SYLLOGISM.
Major premise: The immortality of the soul is "supported by mere pretense of an argument." Minor premise: Pretense, is "unreal," is nothing. Conclusion: Therefore the immortality of the soul is supported by nothing.
Out of these two conclusions we form a
THIRD SYLLOGISM.
Major premise: The immortality of the soul is supported by nothing. Minor premise: The immortality of the soul is nothing. Conclusion: Therefore the doctrine of the immortality of the soul is that wherein nothing supports nothing, and nothing is supported by nothing, and that is NOTHING.
And this is what we have for a long while believed on the subject. ALONZO T. JONES.
Simplicity of the Bible.
By Irenaeus
THE Bible is a much simpler book than many preachers would have the people believe. There are some things in it hard to be understood, undoubtedly. But these are not the things they attempt to explain, or explain away. They find the words of inspiration in the way of their views, and they go at the words, tooth and nail, hammer and tongs, and manage to give an interpretation to them which will bolster or at least not oppose their favorite theories. The Bible is the simplest book in the world, and there is no work of its size treating so great a variety of subjects which is more intelligible to the common mind. Errors, heresies, and corruptions in doctrine and practice, do not arise from the misconceptions which the "common people" get from reading the Bible, with the Spirit of God alone to guide them. The fundamental truths which all evangelical Christians love to believe, are on the surface as well as in the depths of holy Scripture. He who runs may read. The Bible is a revelation. The Author did not employ language to conceal his thoughts. The entrance of his words gives light. They make wise the simple. And that preacher is the best who is the most scriptural, bringing the truth as therein revealed directly to the conscience and the heart.—Irenaeus, in N. Y. Observer.
Trusting in God, Not Self
"If when thou fallest thou art so saddened and disquieted as to be tempted to despair of advancing and doing well, this is a sure sign that thou trustest in thyself, and not in God."
Holy Love and True Virtue
"TRUE virtue must delight most in what is most excellent. Holy love is thus the principle of true virtue, as it is of true religion."
Wise in Their Own Conceits.
By Editor
It is noteworthy that men with crotchets, wise above what is written, teaching when they need to be taught, are for the most part wise in their own conceits. They look down upon others with pity if not with contempt. One of these men attempted to explain to us the origin of evil, and when we told him we now understood the matter less than before he explained it, he said, "That's because you have not a philosophical mind."
A man with a bee in his bonnet is apt to be wiser in his own conceit than seven men who can render a reason.
There was never a more interesting specimen of this amiable weakness than is furnished by Professor Woodrow, of the Columbia Seminary. The Rev. Dr. Palmer, of New Orleans, introduced into the Synod a resolution, which was adopted, expressing very decided condemnation of Prof. Woodrow's teaching, and closing with these words:—
"Under this conviction, the Synod of Mississippi depreciates the introduction of this theory as endangering the peace and unity of the church; and cannot consent that a hypothesis, confessed by its advocates to be unverified, and which therefore cannot be dignified as science, should assume to control the interpretation of the inspired word."
Professor Woodrow, being the editor of a newspaper, rises to the height of his great argument, as men who are wrong are apt to do, not by answering the allegation of his opponents, but by the remark which we copy. He says:—
"Touching the statement that evolution is an hypothesis confessed by its advocates to be unverified, and that it cannot be dignified as science, all we care to say now is that perhaps Dr. Palmer and those who voted with him may not be sufficiently well informed to give an opinion of much value on that point."
It will be noticed that the truth or error of the theory of evolution is not raised by Dr. Palmer and the Synod, it is simply a question of fact. Is the theory of evolution confessed by its advocates to be "unverified"? That statement is to be determined not by discussion but by testimony, and even Professor Woodrow will hardly deny to Dr. Palmer and the Synod sufficient ability to read. It requires no great learning, yet we believe Dr. Palmer and his brethren of the Synod have quite as much of that as the professor who treats them so superciliously. If they have kept pace with nothing more than newspaper literature, they know (as Professor Woodrow seems not to know) that the most learned evolutionist of our time, Virchow, the teacher of Haeckel, is the author of the expression applied to evolution, an "unverified hypothesis." Dr. Palmer knew the origin of the term, and doubtless referred to Virchow when he said that evolution is a theory confessed by its advocates to be a hypothesis unverified. Dr. Palmer did not say that evolution is an unverified hypothesis, he said its advocates confess it to be such. And then comes the professor and remarks: "Perhaps Dr. Palmer and those who voted with him may not be sufficiently well informed to give an opinion of much value on that point."
Dr. Palmer also said that evolution "cannot be dignified as science." And why not? He answers: Its advocates confess it to be an unverified hypothesis, and therefore it cannot be dignified as science. Surely that is true. No one, not even Professor Woodrow, will pretend to call an unverified hypothesis a science, and however contemptible may be his opinion of the knowledge of his brethren, he will not deny that Virchow is "sufficiently well informed to give an opinion of much value on that point."
But this cavalier treatment of those who do not agree with us in opinion is as common almost as controversy itself. It is so natural to think those are wise who hold our views, and to regard other people as fools. It is positively amusing to note the lordly air of superiority which smatterers in science and art assume, as if wisdom would die when they depart this life. They are a happy set of men, these self-conceited fellows. An aromatic odor of self-complacency pervades the air a vain man breathes. He takes off his hat to himself and says: "I always had great respect for you, sir." Vanity is a source of enjoyment, a very shallow sort of enjoyment and short-lived, but while it lasts it gives pleasurable emotions to a feeble mind. But no truly great or truly learned man is vain of his position or attainments. How great must be the consciousness of insignificance in the breast of any man worthy to be called great! How little do the most knowing know! Some, like Newton, confess the sense of it. But those who profess themselves to be wise are apt to become fools. With a strong conviction of every true student that he is only on the outworks of knowledge, with infinite heights to be scaled as well as depths to be explored, the wise man is modest and humble, and prays, "Lord, teach us." "Increase our knowledge." "We know but in part."
But it has actually come to this, that even in the church of Christ men cannot express their honest opinions without being taunted with want of information! Is not the road to knowledge open to all, so that a layman as well as a professor may give an opinion as to the probability of his having God for his father, or a beast that perishes? And in what school of manners is it taught to be proper to say to a man who differs from you, "Sir, perhaps you do not know enough to give an opinion of much value." To our rude conception of what is becoming in the discussions of Christian gentlemen, such blows are foul, and therefore not to be allowed.
The controversy is not closed by any means. We have noticed that nine Synods have disapproved of Prof. Woodrow's views, and not one has sustained them. The Board of Directors that refused to condemn him has been reconstructed, five out of the eight who sustained him having been replaced by five who "perhaps are not sufficiently informed to give an opinion of much value," but nevertheless do not believe that a professor in a religious school should teach as Professor Woodrow does. Other Synods are yet to "give an opinion," but it is safe to believe, before any more returns come in, that the Synods of the South will vote solid in support of the old, old truth, that the Lord God formed man out of the dust of the ground.—N. Y. Observer.
Faith.
By S. S. Times
THE man who doesn't expect to succeed, not only is unlikely to succeed himself, but he is liable to keep others from succeeding. The earlier he gets out from the lead, and goes to the rear, the better for all concerned. One man of faith is worth a thousand men of doubt, and two are worth ten thousand, when it comes to the chasing and putting to flight business. One ruddy-faced stripling with a sling and stones and a faith-filled heart, is a stronger force against the average army of Philistines, than that youth's three big brothers, and "the captain of their thousand," and all the other captains, and all the other thousands, with their coats of mail, and their helmets of brass, and their swords and shields, and their banners and trumpets, and their chattering teeth, and their knocking knees, and their sore dismay, and their great fear, in the presence of one burly and bragging giant of Gath. And if David's brothers are fearful and afraid, themselves, about the issue of a fight with Goliath, it is better for them to go back from the front, and eat their parched corn and cheeses, instead of keeping on the battle line with their sneers at their little brother, who—as they look at it—doesn't know enough to have any doubts and fears.
This is a truth for the teachers and preachers to have in mind. If they know so much that they must be full of their fears and doubtings, they ought to know enough to stand back from the front, and let those who believe something go ahead and show their faith by their works. The power of Gideon's band, or of any other host of Jehovah, is not in its numbers, nor yet in the knowledge and skill of its members, but it is in the confident trust of every person belonging to it, in the cause for which he stands and in the commander who leads him. If you have faith, you have power. If you lack faith, you so far lack power. "Have faith," is the command to every servant and soldier of Christ. "According to your faith, be it unto you," is the assurance which accompanies this command.—S. S. Times.
Joseph's Name in Egypt.
By Tryon Edwards
IN reading the forty-first chapter of Genesis, not a few have wondered at the singular name given to Joseph in Egypt, after he had saved the people from the horrors of famine—the name of "Zaphnath-paaneah."
When, in translating the Bible, our English translators came to this word, they saw at once that it was not a Hebrew word, and so without attempting to translate it, they merely transferred it to the pages of our English version, where, in verse 45, we read: "And Pharaoh called Joseph's name Zaphnath-paaneah."
But through the researches of Rawlinson and others in Egyptian history and language, we find that these words were Egyptian words, and that they mean, "the bread of life;" and the wonderful fitness of the name is at once seen when we remember how Joseph had provided food against the years of famine, and so saved the lives of the people.
And so in verse 43, the words which in our version are replaced by "bow the knee," are now found to be Egyptian words, and our translators gave us that expression because it was so commonly used before their own monarchs as they might go forth in procession among their subjects. But these words, too, are now found to be Egyptian words, and their meaning is not "bow the knee," but "rejoice." So that when Joseph rode forth in his chariot, arrayed in fine linen, and with Pharaoh's ring on his hand, and a chain of gold about his neck, the heralds cried before him, "Rejoice, rejoice, for the bread of life is coming!"
What exquisite beauty, as well as meaning, does this add to the name! And does it not point us, as a type, to the true Bread of Life that came down from Heaven to save men from spiritual famine and death, and so to be the life of the world?—Rev. Tryon Edwards, D. D.
Paul’s Business Closed on Saturdays
By Editor
[Dr. Chas. S. Robinson, in the Sunday School Times, gives the following plain, unbiased testimony on Paul’s work in Corinth. Italics ours.—Ed.]:—
“We must observe that Paul held his business cautiously in hand. No doubt his tents brought excellent prices, and it is likely the trade increased. But he looked on tent-making as a means to an end; and he did not set himself just to gain money. The moment he was settled, it became necessary to respect certain moral duties, and fix a place for certain outside activities, which belonged to him. That establishment was 'closed on Saturdays.' Indeed, it was shut up every Friday evening at sundown, for then God’s holy day commenced. He never let his business run away with him, or interfere with his religious life.”
The Incarnation and Human Misery
By Blaise Pascal
The incarnation teaches man the greatness of his misery by showing how great a remedy was needful.—Pascal.
Motives.
By John O. Corliss
THE definition of motive, as rendered by Webster, is, "That which incites to action; anything prompting, or exciting to choice, or moving the will; cause; reason; inducement." Every act in life that may be justified or condemned by moral rules, is impelled by some motive, either good or bad. It would, no doubt, be very difficult for any one to determine that his course was prompted by a wrong motive, especially in regard to his religious faith; yet all do not enter the Christian life from the same motive.
It cannot well be questioned that sinister motives occasionally prompt persons to enter the church compact. We will not here discuss those inducements, which, it is well known, so readily appeal to our selfish propensities, such as a hope of worldly gain, or desire for social influence. All are agreed that no one should be moved to Christian duty by such mercenary considerations. But then the question comes up for answer, What should be the ruling motive in the life of a Christian?
We are well aware that this has been a subject of much controversy. It has been asserted, and with some show of reason, that one should be prompted to do right from love to God, and the right, alone. On the other hand, some have maintained, with equally good reasoning, that the hope of reward, and fear of punishment, should stimulate us in the upward path. The only difficulty we see with the advocates of these different theories is that neither will accept the theory of the other, whereas we think that the two ideas are in perfect harmony, and are equally true.
To love God with all the heart is without doubt the first great law of the universe. See Matt. 22:38. It would be impossible to honor God unless our obedience to him were actuated by love for him. Man may will to obey God by force of circumstances; but no one can will to love another, because the affections are not subject to the will. One may stand in fear of a being who threatens him, and thus be led to obey that being, yet have no love whatever for him. In order to love a person or being we must see in him qualities adapted to move the affections.
The will is influenced by the affections; real love for another will lead us to act in such a way as to please the one we love, though we may be led out of our natural path and disadvantaged personally. In proportion to the love we bear toward a being, is our will influenced to please him, and secure his favor. The moment the affections are fixed upon an object, the will is drawn into union with the will, or supposed will, of the object loved; and if that object be regarded as superior, to obey his will, to reverence and fear him, become spontaneous actions in proportion as he rises above us in the scale of being.
It is plain then that the only happy obedience is that which arises from affection. On the contrary, no one can be happy from obeying one whom he does not love. This being true, nothing is plainer than that every act of religious duty should be governed by love for God. To offer obedience and homage to God, without love for him in the heart, would only be a dishonor to him.
To this agree the Scriptures. "Herein is our love made perfect, that we may have boldness in the day of Judgment; because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear; because fear hath torment. He that feareth is not made perfect in love. We love him, because he first loved us." 1 John 4:17-19. The ruling motive, as set forth in this quotation, is love. The apostle does not look forward for an incentive to obedience, but reviews the love of God—calls up his attractive qualities—and finds his will yielding to his affection for his Maker.
When the apostle Paul wrote his second letter to the Corinthian church, he replied to the insinuation that he was beside himself, or overzealous, by saying that if it were true, it was all for God, and in their behalf, and that the love of Christ constrained him to thus act. Chap. 5:14. Paul could be counted mad, and be maligned; he could even endure death, because the love of Christ impelled him.
To obey God simply because we are to have a reward, would be selfishness. This is sin, because it is unlike Christ, and we must be like him to be a Christian. Again, if our future reward is to be the price of our obedience, then eternal life ceases to be a gift of God, inasmuch as we have paid for it, and it belongs to us. The Bible reckons death as the wages of sin, but eternal life as a gift of God, and solely a gift. Rom. 6:23. This is quite fully illustrated by the teaching of Christ when showing the relation of the servant to his master. He asks: "Doth he thank that servant because he did the things that were commanded him? I trow not. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do." Luke 17:9, 10.
But some may reason, do we not lose all if the hope of the Christian fails? And is not that evidence that everything depends on the expectation of a reward? We answer that it would be true, as the apostle says, that if there be no resurrection of the dead—therefore no future life—then they that are fallen asleep in Christ are perished. But is the future life the only bright spot in the Christian's pathway? Is there no consolation and comfort in this life? If the Christian experience affords no present joy beyond that afforded the sinner, then much of the force and beauty of the gospel is lost.
If the motive power of our Christian duties lies wholly in the future reward, then we entirely overlook the demand for present elevation of character. Perhaps this is the secret of some church members' lack of real Christian experience. We know that there are many who scarcely ever report advancement in divine life, and who, apparently, are not being morally elevated by their connection with the church. There are many who never express very strong desire for holiness of heart in this life, but constantly refer to a future reward, as the time when they will become like their Lord. But why not let our desires for holiness of heart, and purity of character in this life, stimulate us in the race, and then accept eternal life as a consequence, instead of looking forward to it as a reward we richly deserve?
It is an easy matter to convince the multitude of the claims of God's law. The question then arises, Why do they not obey? Let them answer. Almost invariably they will say, "I do not think God will condemn me for violating the fourth precept of his law; hundreds of thousands have been saved in violating it, and why may not I?" Then they add, "If I thought it necessary to salvation to keep the Sabbath, I would do so, but I am satisfied that it is not." It is very plain that all such people have only one thing in mind, which is to get the future reward with as little service on their part as possible. Is not this virtually saying, I shall pay no more for it than I am obliged to? And does it not follow that such reasoning makes the reward a mere matter of barter, which the individual pays for at the cheapest possible rate? Such is the result of making the future reward the prime motive of our lives. Its advocates may logically be defended for performing only those Christian duties which they think absolutely necessary.
There is a higher and more ennobling motive than this. The beauty and excellence of our Lord's character should attract us, and lead us to love him so much that we will above all things else desire to please him. Then, as children of our heavenly Father, we may heed the exhortation of Paul concerning our duty to earthly parents: "Children, obey your parents in the Lord; for this is right." Eph. 6:4.
It is true that Moses had respect unto the recompense of the reward, but not as the ruling motive, which we have already shown to be selfishness, and consequently a sin. Rewards are given in this life, not, however as a motive to obedience, but as a token of esteem for diligence and faithfulness. For instance a teacher in school gives rewards to his pupils when their lessons are well learned. But to secure the reward is not, or should not be the object of the pupil in his studies. He studies for another purpose—to become informed in those principles that will better fit him to act his part in the great drama of life. The reward is a gift, a token of the teacher's regard for him, in the struggle he has maintained.
Reward is prominently spoken of in the Bible. God has graciously allowed it to be set forth as a source of encouragement to the weary pilgrim here. At the end of the race, the reward will be given, not to those who have lived for the sake of reward, but to those who have devoted life's efforts to doing right—to become like Christ, and have with the help of God been successful. As the struggle closes, God will bestow as a mark of esteem upon those who have accepted his proffered help, and have been co-laborers with him, the gift of eternal life. J. O. CORLISS.