Pacific Press Publishing Company · Oakland, California · Jun 19, 1893
Editorial.
By Editor
"All Scripture is given by inspiration of God, and is profitable."—2 Tim. 3:16.
"WHAT is the applause of others, if our own hearts deride us?"
IT is not a spasmodic faith or submission which develops Christian character; it is the constant abiding trust in God. The one may bring forgiveness, for God is ever merciful; but the other puts Christ into the character. Let the prayer be, "Create in me a clean heart, O God; and renew a constant spirit within me." Ps. 51: 10, margin.
POWER comes through life. He who would have additional power must have additional life. Christ is the only one who ever walked the earth having complete and perfect power over sin, and the result of sin,—death. His power was by virtue of the life, or Spirit of God, within him. If we would have such power we must have his life; and Jesus died that we might have the "power of the endless life" which is in him.
COMPROMISES are the order of the day. They are good many times in business; they are good many times in the cause of God. But there never comes a time in the experience of Christians or Christian corporations when they can afford for one moment to compromise an iota of truth or justice or honor for aught that the world can give or that seems promised by the compromise. There are methods of work, there are ways of propagating the gospel, when compromises may be made between men of decidedly different opinions without affecting honor, truth, or justice, even though selfish dignity be brought down. Here the Christian should be willing to compromise. But where the honor, the integrity, the purity, or the principles of God or his cause are at stake, never. Compromise in the one case is disloyalty to God; in the other it is "submitting yourselves one to another in the fear of God."
OH, the preciousness there is in the gospel of Jesus Christ! Not in its mere contemplation is the preciousness, not in mere assent to its glorious doctrine and blessed facts; for we may famish while gazing upon the most nourishing food, we may drown while looking upon the lifeboat launched to save us. The value of the lifeboat to us is in its use; the blessing of the food comes through eating and assimilation; and so the preciousness of the gospel comes through partaking of the grace of the gospel. It comes by believing Christ, submitting to Christ, doing as Christ commands, walking where we cannot see, trusting where we cannot trace. It is the completeness of submission which brings the fullness of joy. "Oh, taste and see that the Lord is good; blessed is the man that trusteth in him!"
GOD'S WORKS IN NATURE.
IN an article in another column it is stated that all "God's works are the height of perfection." And this is unqualifiedly true; but there is danger sometimes, we fear, of attributing solely to God that which the great adversary has perverted. God causes the wind and the rain, the thunder and the lightning, but how much these beneficent agencies, which speak so continuously and eloquently of God's goodness, wisdom, and power, are marred because of sin or Satan's interference we know not. God permits Satan to control many things. The reason why and to what extent we may not always know, save this, God will not allow the power of Satan to destroy or injure one of those who trust in him. All things will work for the good of those who love God. Temporary ills, however, are brought by Satan. See Job 1:16, 18, 19; 2:7.
Again, in consequence of man's sin, we do not see God's works in the material universe as we would if man had never sinned. "For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it." Rom. 8:20, Revised Version. But the day hasteneth on apace when God's will shall be done on earth as it is in heaven; when his glory shall cover its renewed mountains and plains, hills and valleys, as the waters cover the sea; when no more terrifying tempests, devastating cyclones, desolating earthquakes, depopulating pestilences, or ravaging wars shall sweep the earth's fair face; "the inhabitants shall not say, I am sick; the people that dwell therein shall be forgiven their iniquity." For that time the very creation itself travails and groans, waiting for the revelation of Christ in his majesty and his sons in their glory. Then, and then only, will we see all God's works in their perfection unmarred by sin or Satan.
And yet this world, tainted as it is by the slime of the serpent, diseased as it is by sin, is beautiful. Something of its Edenic beauty and glory shine through the imperfections; and as we look at them through the story of the risen Christ, they seem to glow with new beauty, bearing less of the imperfection of sin than humanity at its best.
"The trees of earth seem more fair than ever
As I think of the tree by the Heavenly River."
And in communion with the God of nature—
"Mountain and meadow and bird and tree
Are the truest of all true things to me,
But the half of their story is not yet told.
"For if thou, O Framer of souls, hast made me
Glad through thy works, as indeed thou hast,
If this gladness and hope has ne'er betrayed me,
But is stronger now than in bright days past,
Hast thou not made me to understand
A part of the joy of the promised land?
And wilt thou not bring me there at last?"
And so will we rejoice in all God's works which he has wrought in Christ Jesus, in the things of nature, in the things of grace, knowing that the same power is pledged in our behalf for time and for eternity.
IN THE LIGHT OF GOD.
WRITTEN over the temple door of the old Delphic oracle, it is said, was the inscription, "Know Thyself." It is a very important injunction, but utterly impossible to attain by man's own power. Had the "wise" ancients known themselves, they would never have sought the muttering oracles of Delphi and Dodona. Man has ever been seeking knowledge, and yet he has never known himself. Nor can he by searching himself find out himself.
And yet this is what Christians are frequently exhorted to do. They are told to search their own heart, look into their own lives, find out themselves, all of which is in a certain sense true and possible of attainment, but not in the sense often intended and understood by many honest souls. Heathen philosophers through the ages of the past have sought within to know themselves, to know man, and they have written very many ingenious things, many fancies both pleasing and morbid, many contradictory things, all of which show that their quest was vain so far as real profit is concerned. They knew not themselves, and their gods were like unto them.
There is reason why man cannot know himself by searching himself. The Bible reveals that "the whole world lieth in wickedness." "Wickedness" is synonymous with spiritual "darkness." And so Paul writes to498those whom Christ had cleansed, "Ye were sometimes darkness." Searching themselves was therefore searching in the dark. They could learn something, perhaps, they could stumble upon some facts pertaining to themselves, but these would be vague, uncertain, incoherent. The knowledge could profit but little, and what was gained, whatever theory was evolved by such knowledge, would be very likely to be overthrown by the next discovery in the darkness. The great fact that man does not of himself know himself is thus stated by the prophet:—
"The heart is deceitful above all things, and desperately wicked; who can know it?" Jer. 17:9.
Not only must man grope in darkness to obtain a knowledge of himself, but the heart is deceitful; when he learns what he supposes to be a fact, it often deceives him with only seeming to be what it appears, the reality of which he learns when he plucks its fruit of Dead Sea apples. Notice also the challenge which the Lord makes, "Who can know it?"—equivalent to saying that it is impossible for man to know.
Whence, then, and how shall this knowledge be obtained? We answer, From the Source of all wisdom and knowledge. "I the Lord search the heart." Jer. 17:10. Of Christ, in whom dwells all the fullness of the Godhead, it is said:—
"But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man; for he knew what was in man." John 2:24, 25.
To this Source, to the Light of the world, to the enlightening power of the word and Spirit of God, we turn. Notice the following scriptures:—
"For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life." Prov. 6:23.
"For the word of God is quick [living], and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in His sight; but all things are naked and opened unto the eyes of Him with whom we have to do." Heb. 4:12, 13.
To Him to whom we must give account, and with whom, therefore, we have to do, we go for all knowledge pertaining to ourselves. We would know the truth, bad as it is. In his light would we see ourselves; and we may be assured that his word will not flatter us. It will reveal us to be poor and wretched and miserable and blind and naked. But this point we will consider at some other time. We wish now to consider as to how we may best know our condition. Is it to read God's word, and then turn from that to a contemplation of ourselves, to dwell on our sins, to dissect and analyze each failure and fault and weakness? Many have tried this way, many are still trying it, with sadness of heart and constancy of failure. Looking at the darkness within they become filled with darkness. Looking at the sin, their sin, they seek an excuse for the sin. Gazing upon themselves, they naturally compare themselves with the nearest objects, and they get to looking at their neighbors, and condoning their sins by their neighbors' faults.
The only way to know self is in the light of God. The only way we may obtain his light is to fix our eyes upon him. "If thine eye is single," if it is steadfastly placed upon God and the light and glory of his character, "thy whole body shall be full of light." And in that light will be seen man's weakness, sinfulness, and nothingness. But some fear that they will not see themselves sinful enough unless they turn within and look at the sin. That is the very trouble. Just as long as one does that, he will never see himself the sinner that he is, will never possess proper humility and contrition. Take three instances where looking upon God revealed the sinfulness of self, every one occurring in the case of eminent servants of God. In Isa. 6:1-4 the prophet records his vision of God and his glory. In the light of that glory he saw himself. How did it affect him? He says: "Woe is me! for I am undone; because I am a man of unclean lips; . . . for mine eyes have seen the King, the Lord of hosts." But God did not reveal the prophet's sinfulness in order to discourage him; he never does. He revealed the iniquity, that he might purge it away. The prophet confessed his sin and God removed it. It is only when we turn our gaze upon ourselves that the sin remains and we become discouraged. When the light of God reveals the wound, it reveals the healing. When it shows the bruise, it brings the balm.
Another case is that of Daniel, the man "greatly beloved" of God. He says, as a vision of Gabriel clothed in God's glory came before him: "Therefore was I left alone, and saw this great vision, and there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength." Dan. 10:8. But the glory which revealed his weakness and corruption, gave him strength and courage.
It was so with the apostle Paul. He never knew himself, never saw himself, till, on his journey of persecution to Damascus, his eyes fell upon the face of the glorified Christ. He saw himself then, as he has recorded in Romans 7. But the One in whose light he saw himself a sinner, cleansed him from all sin.
The nearer we get to God, the more we see of him, the more we see of the utter unworthiness and nothingness of self, but it will never discourage; for healing and cleansing and help will come with the glory thus revealed. O reader, "acquaint now thyself with Him, and be at peace; thereby good shall come unto thee." Job 22:21. And then
"Walk in the light,
The beautiful light of God."
THE FOUNDATION OF SEVENTH-DAY ADVENTISM.
By Editor
We clip the following from the Harbinger, a “Christian,” or Disciple, paper:—
The Signs of the Times, a Seventh-day Adventist paper, says:—
Every editor of a religious Christian paper ought to know that the Sabbath kept by the Jews was the seventh day of the week. (See Mark 16:1, 2 and the parallel passages in Matthew and Luke.) Yet in the Sabbath and Sunday-law discussions we not only have Sunday spoken of as though it was the Sabbath of the Decalogue, but we have the Sabbath of the Decalogue called Sunday. What shall we call such statements, such teaching? If a lawyer should make such a statement to his client regarding the plainly expressed provisions of a code of civil laws no larger than the Bible, he would be set down as an ignoramus or a dishonest man.
Yes, that is all true. There is great confusion in the world in regard to the Sabbath, and a great many good people, some of them learned men who ought to know better, talk about the “Christian sabbath,” and try in some way to connect the first day of the week with the Sabbath of the Decalogue. It is this great blunder that is responsible for Seventh-day Adventism. If a proper distinction were made between the Sabbath of the Decalogue and the Lord's day of the gospel, there would be no foundation on which Seventh-day Adventism could stand.
But, neighbor, there would be just the same foundation for Seventh-day Adventism then as now; the eternal Rock of God's word is its foundation. The “proper distinction” “between the Sabbath of the Decalogue and the Lord's day of the gospel” is no distinction at all, for the two are identical. The Sabbath is the Lord's day, and the only “Lord's day” is the Sabbath, radiant with the ever-increasing light of the gospel of the risen Christ. The foundation cannot be moved; it is as firm as the throne of the Eternal.
“All flesh is as grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower falleth; but the word of the Lord abideth forever.”
“Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the vain glory of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doeth the will of God abideth forever.”
OUR QUESTION CORNER.
By Editor
[From time to time we will reply under this head, if deemed advisable, to such candid inquiries on scriptural topics or moral questions as may be sent us. Questions which minister strife to no profit to our readers will not be answered here. Correspondents wishing a reply to their questions must give their full name and address, not for publication unless they wish, but as an evidence of good faith on their part, and to give us opportunity to reply by letter if deemed best. It is always well to inclose stamp. The questions will be numbered continuously.]
Does the word "spirit," as found in Eccl. 12:7, apply either to the mind or character of man?
To our mind it means life, just what God gave man in the beginning. It is not a separate entity, intelligent or unintelligent, conscious or unconscious, but a portion of the life which is in God, which God has withdrawn for the time. But this life is never held by us separate from the great Fountain of life. "In Him we live, and move, and have our being."
93. KITTO AND THE LORD'S DAY.
What does Kitto's (Cyclopedia of) Biblical Literature say of the Lord's day?
We have not space to quote what he says. It covers nearly fourteen pages of fine print. But he holds that there is no evidence of a change of day under the commandment. He says that "the penalties and sanctions of the law appear no longer, and are replaced by no others; the observance of the day is not prescribed by express statute at all, but the obligation is left to be gathered, by way of inference, from oblique references, and the early practices of the apostles; it is not made compulsory, as the Jewish Sabbath so expressly was." Vol. 3, p. 717, first col., third edition, Black, Edinburgh. And yet, after saying this, Kitto endeavors to support Sunday observance from appeal to certain texts and the writings of that convenient theological junk shop, "the Fathers." But why ask what Kitto said? Why not ask what God says? Lord's day occurs in Rev. 1:10. Shall we seek the very erring Fathers to know what day is the Lord's day? or shall we seek the infallible word of God? Those who will seek to the former will find them blowing both hot and cold. Those who seek the latter will find that the seventh day is the Sabbath of the Lord our God, the Lord's day. See Ex. 20:10; Isa. 58:13; Mark 2:28. Do we wish more? Find it, then, in a heart consecrated to God's will.
THE GOSPEL IN THE RAINBOW.
By Elder S. N. Haskell
BY ELDER S. N. HASKELL.
God's works are the height of perfection; and if man cannot discern the perfection which is in them, it is simply because man is not able to discern the design of God in all of his doings. "If our gospel be hid, it is hid to them that are lost; in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." 2 Cor. 4:3, 4. It is for us to believe, and then while the mind is seeking to grasp, in the revelation of God, the truths stated, the Spirit of God opens the understanding to comprehend. "By faith we understand."
Upon this point Solomon says: "I know that, whatsoever God doeth, it shall be forever; nothing can be put to it, nor anything taken from it; and God doeth it, that men should fear before him. That which hath been is now; and that which is to be hath already been; and God requireth that which is past." Eccl. 3:14, 15.
It should be remembered that in all God's instruction to the human family by symbols, tokens, or parables, it is to connect the mind of the observer with heaven. It is to teach some grand spiritual lesson, contained in the gospel of Jesus Christ, and in all such instruction are Christ and his righteousness revealed. Of the rainbow, "God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations; I do set my bow in the cloud." "And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth." Gen. 9:12, 13, 16.
Shortly after the creation of the earth it was said: "The Lord God had not caused it to rain upon the earth," "but there went up a mist from the earth, and watered the whole face of the ground." Gen. 2:5, 6. God's word was and is an everlasting, eternal, and living power, that has created mist from that day to the present. About sixteen hundred years after God spake and established the mist, he spake farther and said, "I will cause it to rain upon the earth." Gen. 7:4. This does not destroy his first testimony, but the same living power is manifested in the falling of rain from that time to the present, the balancing of clouds in the heavens above, from which comes rain upon the earth, the ascending of the mists from the ends of the earth, the sun shining in the water, which causes the rainbow—all of which is the result of the living power in the word spoken four thousand four hundred years ago. But what is the lesson God would teach us? Would he not direct our minds beyond the simple rainbow to himself and his own throne? Would he not have us discern the gospel of Jesus Christ and the power of forgiving grace in the rainbow as it appears? The prophets taught this idea when they beheld the glory of God. When God through Isaiah uttered the following precious promise, "With great mercies will I gather thee; . . . with everlasting kindness will I have mercy on thee," he makes direct reference to this covenant made with Noah and his descendants: "For this is as the waters of Noah unto me; for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee." Isa. 54:9, 10. This is a most wonderful promise, as it brings to view the covenant made with Noah and all the world at that time, with the covenant of grace for the human family.
John on the Isle of Patmos describes the throne of God as follows: "I was in the spirit; and, behold, a throne was set in heaven, and One sat on the throne. And He that sat was to look upon like a jasper and a sardine stone; and there was a rainbow round about the throne, in sight like unto an emerald." Rev. 4:2, 3. Again, "And I saw another mighty angel come down from heaven, clothed with a cloud; and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire." Rev. 10:1. This is in harmony with the expression in Rev. 14:6, "I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people."
As the sun shines upon the raindrops, so does the Sun of Righteousness shine upon those whose eyes are not blinded by the god of this world, and the reflection of the light of the glorious gospel of Christ causes the rainbow about the throne, that speaks mercy and pardon to the repenting sinner. Ezekiel's testimony is much to the point:—
"Above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the color of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord." Eze. 1:26-28.
The glory of the Lord is goodness, mercy, long-suffering, graciousness, and forgiveness. Ex. 33:18, 19; 34:5-7. Shall we not, then, conclude that the love of Christ as manifested in his precious gospel, causes the bright shining of his presence, which reflects in the rainbow around the throne? Does not that itself speak pardon to the repentant sinner? Is there not then a lesson in every shower and sunshine that produces the rainbow, of the infinite love and mercy of God? And did not God design that we should see a living power in the word which he spake that caused the rain, in the condition of the atmosphere that brings rain, combined with the sunshine, to produce the rainbow? He connects the giving of the rain with his creative power in Jer. 10:11-13, in contrast with "the gods that have not made the heavens and the earth," as follows:—
"He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion. When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapors to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures." Jer. 10:12, 13.
It is thus that God would instruct mankind in nature. The gospel of Jesus Christ is, in every event of God's providence, especially shown in all of his creative power and dealings with the children of men.
THE INDWELLING OF CHRIST.
By Elder J. O. Corliss
THE acknowledgment of Christ is the reception of him in the heart. When he who is the power of God, is enthroned in man, the power is there also, but to be used only by his direction, and under his absolute control. God's power cannot be had for any other purpose than to carry out the will of him whose power it is. So if man has that power operate in him, it will be when his will has been yielded in subjection to the will of God, through the abiding presence of Christ.
The reception of Christ is therefore the all-important point to be gained, rather than an ostentatious display of power. This accomplished, the desire for power will no longer be in mind. That will be left for God to manifest as he wills. The great question to settle first, is, "Am I the Lord's?" If so, then he can take care of his own, by using his power in our behalf as he wills, even as he uses it through Christ in the plan of salvation as he wills. When one gives himself sincerely and fully to the Lord, he can leave the display of power to God, since it is his, and he will surely supply present needs. That is enough. The great need, therefore, in every case, is to have Christ actually dwelling within. The process by which this is done, is stated by the Saviour himself: "If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make500our abode with him." John 14:23. Whoever accepts this promise just as it is given, and fulfills the conditions it enjoins, becomes the house—the dwelling-place—of God, and Christ, as his Son, is made head over the house, to control and guide its affairs at all times. Heb. 3:6. This requires the presentation of the body as a living sacrifice to God, that he may transform it into a holy habitation for himself, wherein he may both will and do according to his good pleasure. Rom. 12:1, 2; Phil. 2:13.
He who submits to have Christ come in to rule over his heart and mind, accepts an infinite legacy. He has more than simply the name of belonging to Christ. Christ is his, in fact, with all he possesses. Is Christ the Son of God? He who has Christ is also a son. 1 John 3:2. Is Christ one with the Father? John 10:30. So is he who has the indwelling Christ. John 17:23. God recognizes the call, "Father," from all such, because in every case it is the cry of his own beloved Son, who by his Spirit calls from the heart of an adopted child. Gal. 4:6.
Every supplication of this kind is sure to meet a response from the throne of God. Had Christ, when on earth, demanded twelve legions of angels, they would have been forthcoming. Matt. 26:53. Will any request from him now pass unheeded?—Impossible. When a petition is indited by the Spirit of Christ, dwelling within a human heart, that petition is sure to be answered. It cannot be otherwise; for the very purpose of giving the Spirit of Christ to dwell with men is that it may make intercession for them, and so cause the prayers of their longing hearts to lodge in heaven.
But it may be asked, Why is it necessary to have the Spirit do this work? The answer is that sin has brought infirmities upon the race, which have so weakened and dulled the moral faculties that one does not know, as he ought, what to pray for. Therefore, in his infinite love, God sends the Spirit of his Son into the hearts of those who desire to know his ways, to help their infirmities, even to prompting the petitions they may send to heaven. This is what insures answers to prayer; for God, who knows what is in the heart of everyone, knows also the mind of the Spirit, and grants its requests, even though they are made through the lips of mortal flesh, because, being directed by the Spirit, they are sure to be in accordance with the will of God. Rom. 8:26, 27.
It ought, therefore, to be counted by all a boundless privilege to be permitted to give their bodies to God, as his house—the temple of the Holy Spirit—and have them thus controlled by the Son of God—Jesus Christ. This done, the Lord keeps his own house from all intruders, and so from all defilement. But as confidence in his word is the condition upon which he condescends to make our bodies his house, so the holding fast that confidence is the assurance of his continued abode there. This condition must be met whether one walks in sunshine or shadow—whether he feels it or not. In this way, and this alone, one may hold the rejoicing of his hope firm unto the end.
Christ dwells in the heart by faith. Eph. 3:17. Hence when faith gives way to doubt, Christ is thereby expelled, the light of life is removed, and darkness reigns instead. In this condition fellowship with Christ cannot exist. To retain Christ by faith is to have complete fellowship with him. 1 John 1:5-7. Thus constant communion is enjoyed, and every petition from a longing heart meets a response in heaven. John 15:7. It is thus seen that the prayer of the petitioner is heard for the sake of Him who dwells within, dictating the request, and so power is bestowed, that Christ may use it in behalf of the house in which he dwells.
The use of the name of Jesus in prayer is, therefore, an acknowledgment to God that his Son is recognized as a dweller in the heart, and that the blessings asked are expected for his sake alone who does dwell there. Then selfish requests will not be made, but everything asked will be for the glory of the heavenly Guest within. So, in granting what is asked, the Father is glorified in Christ, rather than in the house in which he dwells. John 14:13.
One cannot, therefore, fully expect God to answer his petitions until he first receives Christ, and gives him control of the person. Some are not disposed to do this, affirming that God's promises are not so restricted. They say that the invitation is freely given to everyone who simply wills to come. True enough, and yet this invitation is necessarily limited to a certain class—those who will to have what it offers. It is God's will that everybody should receive the water of life, and this was clearly expressed in the act of Christ tasting death for every man. Heb. 2:9. God's will never changes; for that is his eternal purpose. It was this which gave to a lost world an everlasting covenant, and Jesus Christ as its faithful Mediator and High Priest. Since God's will is unalterable, and man's will is naturally opposed to his, it follows that man's will must change in order to conform to the will of God, otherwise his enmity to God continues. God does not force the will of man to conform to his; in truth, he could not do that. The very fact that man is forced to do a certain thing shows that his will has not yielded, and is therefore not in accord with what he is forced to do. But when man yields his will to the divine, nothing in the universe can prevent the union of God with him; for his yielding is the union, because by that yielding his will is changed to become like God's. With that union cemented, nothing can prevent the fulfillment of God's promises, which are the expression of his "eternal purpose which he purposed in Christ Jesus." So the destiny of everyone is really placed under the control of his own will.
But a mere desire or want expressed, does not meet the required condition, since that may be done without the exercise of the will. The use of the will implies action. God acted his will toward men by sending Jesus Christ as the sacrifice of his everlasting covenant in their behalf. Whoever receives benefit from that expressed will must also act his will in fulfilling the conditions it imposes on all. The first demand upon the will of man in this matter is thus stated by the Saviour: "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Matt. 11:28. In responding to this invitation, the will of the individual must act in accordance with the will of God as expressed in the tender words of solicitude toward him. To simply want to come will not meet the case, since one may want a thing and never receive it. But when one says, "I will have it," then every energy bends in that direction. Nothing will be too dear to give up in order that the will may be carried out.
So when one wills to have just what God wills for him, he is justified in making everything yield to the carrying out of that will, because it is God's will. This makes man a coworker with God, and as long as he sustains that relation nothing is impossible to him, from the fact that his will is in perfect accord with God's will. In this case self knows no desire aside from those expressed by God. Self is reckoned "dead indeed unto sin, but alive unto God through Jesus Christ our Lord." Consequently every member of the body, instead of being controlled by sin, is yielded to God, as his instrument of righteousness. Rom. 6:11-13. Then God works in the individual both to will and to do of his good pleasure, which is always right. Phil. 2:13.
THE VOICE OF GOD.
By Oscar Bliss
BY OSCAR BLISS.
"To-day if ye will hear His voice, harden not your hearts."
TO-DAY, upon the loftiest height of all the world around,
In sportive gales, or in majestic thunder's awful sound,
Is heard the voice of God. Nor there alone; the boundless sea
With thrilling tones is chanting some grand anthem, glad and free,
Or whispering to a weary soul that heaven and rest are near;
And to the loving, trusting heart, that earthly want or fear
Shall never come to chase the voice of its dear Lord away.
So, too, in mighty forests, where tall monarchs grim and gray
To'ards heaven their branches toss in sunshine or in tempest wild,
The saint, grown weary, hears glad music and is reconciled.
And not alone amid the forms made visible is heard
God's voice; from printed page we hear his ever precious word,
Which calls us to return, and, though it be "a still, small voice"
Within our hearts, if we receive it with an honest choice,
It shall make glad and beautify the earth, and all things hence
Shall added be to bring us peace, from God's munificence.
To-day, if in the wilderness or in trade's busy marts,
To-day, when ye shall hear His voice, oh, harden not your hearts!