Pacific Press Publishing Company · Oakland, California · Jun 26, 1893
THE PRESENT CRISIS.
IN the Christian Statesman of June 10 the leading editorial is by Rev. W. J. Robinson, D.D., on "The National Reform Association." The senior editor of the Statesman is the Rev. Wilbur F. Crafts, who presumably indorses the editorial now, although a few years ago he declared to be false the charge that he was a National Reformer. He may have been honest in his denial, but others knew by the truth of God that the very principles he held concerning Sunday laws were essentially National Reform principles, and would eventually place him in that party. He has been there for two years, as great a National Reformer as any of his associates, working with unbounded zeal for a more complete union of Church and State in this country. But to the editorial in question,
Dr. Robinson declares that "a crisis is upon our nation;" that the "enemies of Christian government and Christian institutions are making their assault boldly," "aiming at a complete elimination of the Christian elements from the civil domain;" that they openly proclaim "their purpose to have a full liberty to follow their pernicious ways for gain and pleasure without the troublesome interference of moral law;" that they "deny to civil government a right to the moral domain;" and he goes on to say that these forces "are obtaining victories;" that Sabbath laws "are gradually shorn of their power;" and that "with the loss of Sabbath every safeguard to morals is lost." He gives the reason of defeat in the following:—
The truth is the Christian people of this land have prepared the way for this bold attempt to eliminate all Christian elements from our national life in permitting the nation so long to ignore in its fundamental law and in the administration of its government, the very name and authority of the Lord Jesus Christ. The inevitable logic of such omission is the gradual ignoring of all that distinctively pertains to Christ. Christian institutions cannot long be maintained where Christ is not acknowledged. And hence the need of the hour in this great struggle for all that is precious in our national life and government is the recognition and acknowledgment of the name of Christ in our national Constitution and the full enthronement of the rightful Ruler of the nation. The National Reform Association, which was organized to secure this great end, was never more needed than at this present hour.
That there is a crisis upon our nation is emphatically true. That the forces of good and evil are now waging war with an intensity never before known is a solemn fact. That the great mass of the people, largely ignorant of the principles underlying this great struggle, are ranging themselves on either side of this great controversy is a matter of divine prophecy. Says the seer of Judea: "Multitudes, multitudes in the valley of decision; for the day of the Lord is near in the valley of decision." Joel 3:14.
Regarding the dangers before us, Dr. Robinson and his fellow laborers do not overestimate them. Regarding the earnestness and sincerity of National Reformers, their works speak. But that they are sincere and earnest on the wrong side of this issue we firmly believe. That Sabbath breaking, irreverence, vice of every description, and superabounding iniquity is everywhere prevalent and increasing are matters of divine prediction as well as obvious facts. But our National Reformers instead of helping them are increasing iniquity. They are not working in Christ's way. Note the following:—
1. They claim that civil government has the right to enforce morals, by which they mean and say God's law. But "God is a spirit, or spiritual," and his "law is spiritual." (See John 4:24; Rom. 7:14.) But civil government can take account only of overt acts, while moral or spiritual matters pertain to the heart and motive. God's law is not obeyed unless it is obeyed from the heart. He who looks upon a woman to lust after her is in God's sight a transgressor of the seventh precept of his law. Matt. 5:27, 28. He who hates his brother is a murderer. 1 John 3:15. None but those whose hearts are renewed by God's Spirit can keep the law. Love alone can compel; but civil law can neither produce love nor compel obedience to the law of love. It will compel men by torture and otherwise to say that they are obedient and loyal, but it cannot make them so; it only makes slaves and hypocrites. Civil governments can compel men to be civil; it can do no more. When it attempts to enforce morality as embodied in God's law, it is worse than a failure; it produces hypocrites, mocks God, and makes a farce of his religion.
2. When government attempts to enforce morals, it must have some tribunal to say what the true standard of morals is. Shall the State decide it? or shall the church? And if so, what church? The tribunal which does this assumes to speak for God. And by what right has any human tribunal to exalt itself to God's throne? Who has delegated to humanity the power to inflict corporal punishment, the right to decide anyone's duty to God? The power which God foresaw would attempt to so speak for him, he calls "the man of sin," "the mystery of iniquity," "that Wicked." 2 Thess. 2:4-6. The principles of God's truth are ever the same. The profession of a church does not change its character; and any church or confederacy of churches, any man or set of men, any government whatsoever, which will attempt to enforce what it may call God's laws, upon the consciences of others, will become by that very act a part of the mystery of iniquity.
3. All that any set of men can enforce as Christianity is simply and only their conception of what Christianity is. They set up their own puny opinion of Christ for what Christ is. They crystallize that opinion into law, and say, "See what Christ is, what he requires of you." This is all that Rome did in her bloodiest days. It was always for God and his church, God speaking through his church to the governments of the world and to the people. But millions of "the whitest of the saints of God" have died as heretics by the hand of those who thought they were doing God service.
4. Christ's name in the Constitution would not make it Christian any more than it makes514a man Christian to call him so. Worse than this, it presents to the world all the inequalities, the injustice, the imperfections, and the iniquities of the government as of Christ. It professes his name and denies him by works. He sends out his ambassadors, his Spirit, to persuade men to submit to him and find peace, but the government which professes his name in its fundamental law seeks to compel men to do God's will. Thus did Rome and the "Christian" governments which owned her sway. They counted those who died at their hand heretics; but how did God count them?
5. That the interpretation of God's law by earthly governments would be contrary to that law is evident from the present attitude of our government on the Sabbath question. The fourth commandment of the Decalogue, which National Reformers wish enforced, does unmistakably and obviously enjoin the observance of the seventh day, and thousands of first-day observers believe this to be so, and thousands of other Christians so believe God in this respect as to obey just what he says. But the government in its self-appointed vicegerency declares that Sunday is the Sabbath; and National Reformers wish law to enforce the day still more rigidly, regardless of those who oppose, who are as conscientious as they, and who realize their accountability to God as fully, but who also hold that civil government has no power to enforce religious, spiritual, or moral obligations.
But to those very principles the government has already committed itself, and we would have no hope, judging from the history of the past, that its steps will be retraced. We know from the word of God that they will not be. But to God alone men are responsible. In the language of Lowell:—
"Though we break our fathers' promise, we have nobler duties first;
The traitor to humanity is the traitor most accursed;
Man is more than constitutions; better not beneath the sod
Than be true to Church and State while we are doubly false to God."
God will care for his own; and though error and tyranny seem to triumph, ultimate victory rests with God.
Editorial.
By Editor
"All Scripture is given by inspiration of God, and is profitable."—2 Tim. 3:16.
Loyalty to God and the unchangeable principles of his truth is demanded now as never at any other age of the world. Men can never be helped by compromise of truth or integrity. Let God and truth be first, and then they are our helpers.
The truth of the Bible cannot be learned by simple study alone. We must approach the book with a right spirit, with heart meek and humble, with a desire to know and do the truth. To the froward God will show himself froward, but the meek will he guide in judgment and teach his way.
Numbers do not affect the truth. All the world save one may hold to a doctrine or a theory, but that does not make the theory true. The one regarded by all the world as wrong, may be right. He certainly is if he is on the side of God and his truth. This is the standard. Let us be careful to know, not what men say of the truth, but what the truth says.
OUR NATIONAL DEBASEMENT.
By Editor
The Rev. Dr. J. E. Price, of New York, on the Sunday opening of the World's Fair, said: "They have withheld our noblest exhibit, the American sabbath, and in its stead have placed before the foreign visitors an object lesson in fraud. Our national humiliation is complete."
No, Dr. Price is mistaken. The American sabbath has been and is being exhibited to the public in Chicago in all of its typical and varied phases. What difference does human law make? If the Fair be closed, the "American sabbath" is exhibited throughout Chicago from church to grogshop. If the Fair be open, it is seen in a much milder form at Jackson Park.
Yes, our national humiliation—debasement—is complete. This country has posed before the world as personified liberty, equality, and justice, especially in matters of religion. But during the last sixteen months she has through her highest judicial body fraudulently declared the nation to be Christian when it is not Christian; she has through her highest law-making power decided a religious controversy and established the fraudulent Sunday sabbath as the sabbath of the nation; now what wonder that she has as yet no executive power to enforce the fraud. Her judicial and legislative powers are decidedly and worthily Jesuitical, but the executive power has not yet advanced so far. It will develop, however, and then—Rev. 13:15-17. If our Sunday-law people only placed their hopes in the Creator of the heavens and earth instead of in the Egypts of earth, they would not be so greatly ashamed or humiliated before the world at the action taken by these Egypts. Those whose hope is in God and his word "shall not be ashamed nor confounded world without end."
AN OLD OBJECTION TO THE SABBATH.
By Editor
A CORRESPONDENT at Marin, Ind., writes us that he makes a claim that the Old Testament teaches a change of the Sabbath to the first day of the week. And how does he do this? He says:—
There were two reasons given them [Israel] for keeping the Sabbath, and while one was of general application, the other only applied to the Israelites. The reason given in Exodus 20:8-10 you are familiar with, but as I never see you mention the other I will take it that your readers, at least, are not familiar with it. We find it in Deut. 5:15.
We will not take space to quote the text. The reader may turn to it. It has been noticed in these columns frequently, three times we believe, in this present volume. Its significance is clearly shown in the sermon entitled "Christ and the Sabbath," given in this issue. Let the reader turn to that and he will learn the force of Deut. 5:15. Our correspondent thinks that the rest of the Sabbath given Israel was a memorial of their deliverance from bondage, while the Sabbath given to Adam as a seventh day was a memorial of creation; but the rest of the Sabbath given Adam was a type of the rest given by Christ. But as these types were different they could not be one, that is, could not come on the same day.
Now all this is the baldest assumption. It is the same day—namely, the seventh—given in Deut. 5:15 that is given in Ex. 20:8-11. The reason for its observance in the former text seems to be different from that of the latter. At the most it could consistently be presented only as an additional reason, appealing to Israel's gratitude, just the same as in the case of other moral obligations. See Lev. 19:35, 36; Deut. 24:17, 18. Righteousness and justice are obligatory in the very nature of the case, even as was the creation Sabbath, but Israel, being redeemed of God, were under renewed obligation to do all his requirements. But the very reason given in Ex. 20:8-11—God's creative power—was manifested in the redemption of Israel from Egypt. Deut. 5:15 therefore only emphasizes the commandment spoken by the Lord as recorded in Ex. 20:8-11.
He further says: "After Adam sinned, the Sabbath as a rest day pointed to the death of Christ." Indeed! but what is the warrant for this statement? And then as the Passover pointed to the same event, he says that "could not be held on any other day than an Adamic Sabbath." The fact is the Passover had naught to do with the days of the week whatever, but solely with the day of the month. And here is another piece of information:—
I have said the Israelitish Sabbath was not the Adamic Sabbath. It is true that it was the beginning Sabbath of their exodus life, but did not continue so. The seventh Sabbath after the Passover was the last Adamic Sabbath. The fiftieth Sabbath after this was their first Sabbath under the law given at Sinai. Thus they had two Sabbaths coming together then.
Now all this the intelligent reader will know is expressly contrary to the positive declarations of God's word. The fall of the manna, as recorded in Exodus 16, points conclusively to the seventh-day Sabbath of God, not a makeshift arrangement, and this is confirmed by the voice of God from Sinai, which enjoined the very Sabbath given to Adam.
The remainder of the letter is based on what we have given, and presents nothing new to our readers. The writer has fixed up a calendar of his own; he ignores the most positive and express declarations of Scripture, and endeavors to make it appear by a perversion of the Greek in which the unprejudicial scholarship of the world is against him, that Sunday is the true seventh day. Notice, we have the institution of the Sabbath as given in Gen. 2:2, 3, the fall of the manna as recorded in Exodus 16, the Sabbath commandment as given in Ex. 20:8-11, the record in Matt. 28:1; Mark 16:1, 2; Luke 23:56; 24:1, all showing that the Sabbath came just before the first day of the week, and all the above records showing that the original seventh day has been the Sabbath—the only weekly Sabbath—in every age.
We marvel that men can so pervert the plainest statements of God's word. If belief in the true Sabbath did not involve a cross, if its observance did not involve self-denial and loss of reputation, there would be no more question as to which day was the Sabbath. There is no Bible doctrine which has any stronger support. There is none that has met stronger opposition and grown in strength and clearness under the opposition. The Sabbath of the Lord is fortified by Scripture from Genesis to Revelation, from Eden lost to Eden restored, from the creation through Christ to completed redemption through Christ. There is one objection against it which is difficult to meet; in fact, it can only be met by the individual who holds it. This objection Paul states in Rom. 8:7: "Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." We do not say that all who oppose have this mind, but we can understand a great part of the opposition to God's Sabbath, the true Lord's day, in no other way. Reader, do you oppose the Sabbath of the Lord? If so why?
The First Resurrection
By Editor
A RELIGIOUS paper comes to us which holds that the first resurrection of Rev. 20:4-6 is a spiritual resurrection, and that the "souls" spoken of in that passage are "disembodied souls," simply because the term "souls" is used. As well might we say that "the eight souls" saved in the ark (1 Peter 3:20) were disembodied souls, or the "unstable souls" of 2 Peter 2:14 were disembodied souls. Such wrestling of the Scripture is for the purpose of annihilating the thousand years between the two resurrections. But that period cannot be blotted out; God placed it there.
THE MANIFESTATION OF GOD'S POWER.
IT is through the gift of his Holy Spirit that God works his own will in everyone who yields his members to be operated as God wills. It is thus that God dwells in human flesh to give it power against sin, and strength to work God's will. Man has no strength of himself, but the God of peace, through Jesus Christ, makes him perfect in every good work to do God's will, working in him that which is well pleasing in his sight. Heb. 13:20, 21. When therefore man yields his will entirely to the operation of God's Spirit, which is in the place of the personal presence of Christ, he can do no other than work things pleasing to God, and so is counted perfect in his sight. In other words, God does the good in us, and then gives us the credit for it. This is imputed right doing.
Christ passed over this very line in man's behalf, his mission to earth requiring him to step into man's place in everything. He was not only tempted like man, but he, too, yielded his will to God as supreme, and depended entirely upon him for strength with which to meet his responsibilities. He did nothing of himself. John 5:19. The miracles he performed were the work of the Father, who dwelt in him. John 14:10. The works he did were therefore presented by him as evidence of the indwelling of the Father, on the grounds that no one could do the works of God, but he himself. And, as it was admitted that the works of Christ were also those of the Father, the works themselves proved that God dwelt in Christ. Verses 10, 11. This being true in relation to the work of Christ, the same is true of his followers. Without divine power they can do nothing. John 15:5. But, on the other hand, if they believe in Christ, and so receive divine power, the works that he did, they will also do. John 14:12.
If Christ is not personally present, how can believing in him bring this power to the believer? In this way: The believer in Christ must believe his word, and so see in all his mighty works the presence and power of God. The faith which enables one to see this is that also which brings to the believer the power by which the works were done through Christ, namely, the Spirit of the living God. So lest any might not see beyond the instrument through which that work was done, and thus forget God, who is over all, Christ said that after he was gone to the Father, the works of his followers would be greater than those which were seen of him. That was to say: "In all I have done I represent my Father. I shall return to him, for he is 'greater than I.' Your power will come direct from him, and will show him dwelling in you, even as his work by me shows him dwelling in me. When you, therefore, through faith in me, as the revealer of God, do the works of God, they will be greater than mine, even as 'my Father is greater than I,' who is above all, and through all, and in you all." John 14:28; Eph. 4:6.
But the significance of the Saviour's leaving his disciples was not so readily understood by them. They were filled with sorrow at the announcement of his going away, especially when told that they could not then follow him. John 13:37. His personal presence had been exceedingly comforting, and his words of instruction had attached them to him as children to a parent. They felt that they could not be separated from him. In their distress he offered words for their comfort. "I tell you the truth: It is expedient [advantageous] for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." John 16:7.
These words were full of mystery to the wondering disciples. How would it be possible for another to do as much for them as he had done? Who, indeed, beside him, could feed the hungry multitude from nothing, heal the sick, cure loathsome diseases, quiet the angry waves of the sea, and raise the dead at will? Had they not been constantly instructed by his gracious words, and had power, also, to cast out devils in his name? Why should they desire a change? Should he leave them, as he had declared he must, how would they be able to still do the wondrous things his presence had enabled them to do before?
All these questionings, and others, doubtless, found place in their minds. But Jesus could not remain with them personally to satisfy their reasonings. Indeed it were better for them not to have it so; for in that case his presence would be confined to one locality at a time, thus restricting his direct influence to a comparatively limited number. Not so, however, with his representative, the Holy Spirit, which was to succeed him among men. That would not only be able to dwell, at the same time, with all who might desire its presence, but it would, moreover, be to each with whom it should abide, all that Christ himself had been to those with whom he had been personally present.
As Christ was the gift of God to the world, that all men might believe on him to everlasting life, so when Christ returned to the Father, the Comforter was given instead, that by its reception through faith men might have power to be kept unto eternal salvation. As Christ was the power of God among men, so the Holy Spirit is that power to all who receive it. The unbelieving world knows nothing of the power of this heavenly visitant, because it is not seen. John 14:17. But those who receive it by faith, become acquainted with its power, for it dwells in them. Through it they become acquainted with God and Christ, since its sole mission in the world is to communicate the things of God and Christ to those in whom it dwells. John 16:13-15.
When on earth in the flesh, the personal Christ was visible to all with whom he came in contact. His representative, however, is never seen, but is recognized only by faith. It is therefore impossible to know Christ until he is comprehended by faith, through the indwelling of the Spirit which reveals him. When thus received, Christ lives within, and so the believer lives by him. John 14:16-19. But since the Spirit proceeds from the Father, and comes to us from him, he who has Christ dwelling in him by the reception of the Spirit, has both the Father and the Son. Verse 23, also 2 John 9. So, then, whatever Christ was, or possibly could have been to his disciples, by his personal presence, he is now to everyone who receives by faith the Holy Spirit, which is as freely bestowed of God as was the gift of his only-begotten Son. Rom. 8:32.
As Christ was God's gift to man, by which earth might be linked to heaven, so the bestowal of the Holy Spirit is the gift of God's power, by which man may attain to the righteousness of God, and thus preserve his connection with Divinity. This same energy was bestowed without measure upon Christ when in the flesh, and was that by which he did so many mighty works in overcoming Satan for us. Matt. 11:27; John 3:34. All flesh which is kept from falling under the temptations of the enemy, must have the same indwelling power that he had, hence when it became necessary for him to return to the Father, the Spirit he cherished while here, and by which he overcame, was given to live in the hearts of his followers, to be also their guardian power, in their journey to the heavenly abode.
THE SABBATH AS SEEN IN PROPHECY.
By William Covert
BY ELDER WILLIAM COVERT.
A LARGE part of the Scriptures is prophetic. Through the prophetic gift the Lord has described to man much that has transpired in this world before it came to pass.
In the study of these predictions it is seen that the Sabbath question bears an important relation to the great controversy between sin and righteousness. There is a gospel prophecy written by the evangelical prophet, and laid for its accomplishment within the present dispensation, which throws light upon the present agitation of the Sabbath question. It says:—
"Thus saith the Lord, Keep ye judgment, and do justice; for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing any evil." Isa. 56: 1, 2.
This scripture describes a time when there is a great controversy being waged over the Sabbath. It is when such violent opposition to the Sabbath of the Lord is being manifested that those who are observing it are represented as holding onto it with such determined tenacity that no opposition can disengage them. It is a forcible showing of how the Lord recommends a firmness of the grasp that lays hold of the truth.
The original from which this expression is translated is the same as that found in Gen. 19:16, where it is said of the angels that they "laid hold upon" the hands of Lot and his family and hastened them out of Sodom. Blessed is the man that layeth hold upon the Sabbath with the same determination that the angels took hold of Lot. Or, in other words,516happy is the man that shall lay hold on the Sabbath in such a way that he does not pollute it, who also keeps his hand from doing any evil.
It is the manner in which he has laid hold on the Sabbath that has had much to do in bringing about the blessing. It has been the careful study of the significance of the Sabbath as the Lord's memorial that has led many of the Sabbath-keeping people of the present generation to learn many of the wonders of redeeming love. As we have seen in former articles, Christ's presence is in the Sabbath, indicating what he is to his people both in creation and redemption.
The prophet is telling in this text how the Lord has made himself known through the Sabbath to those who stood firm as a rock for the ordinances of judgment and justice as revealed in his law. The thought is that the man who lays hold of the Sabbath, and holds on, and prays and pleads with the Lord, gets the blessing that the Creator has placed in the Sabbath.
This is especially true in the last days, when the righteousness of Christ is being so clearly taught and enjoyed by those who have sought the Lord and studied his word. It is the blessings that the Lord has placed in the Sabbath which has caused them to know the Lord that doth sanctify them. Ex. 31:13; Eze. 20:12, 20. Furthermore, the subject is continued in the following language:—
"Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, everyone that keepeth the Sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer; their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called a house of prayer for all people." Isa. 56: 6, 7.
Should any claim that because the text speaks of burnt offerings it therefore applies to the service of the Levitical priesthood and not to the present dispensation, then such an one has admitted that there should have been no difference made in the past dispensation between the Jews and the Gentiles, and that God designed the Sabbath alike for all. In whichever dispensation it applies, it shows that God requires the same obedience in reference to the Sabbath from the Gentile that he does from the Jew, and that both would be blessed alike in its observance.
But the text speaks of a time when the strangers—meaning the Gentiles—are called, and take hold of the truth. It positively declares that every Gentile who will take hold of God's covenant and keep the Sabbath from polluting it, shall be especially blessed in doing so. Then let no one say that the Lord did not design that the Sabbath should be for the Gentiles—yes, the same Sabbath that he commanded the Jews to keep. It is here stated that the Lord's house is a house of prayer for all people, and the reader will please notice that the same people who pray to God and worship him, also keep the Sabbath. Whosoever claims that he is entitled by the gospel commission to a place in the house of the Lord, and to the privilege of petitioning the throne of grace, must come face to face with this proposition that requires him to keep holy the Sabbath day. There is absolutely no avoiding this conclusion.
Then there is that peculiar promise in verses 4, 5 to those who are so spiritually barren that no one through their labors is begotten by the truth to a newness of life. They are dry trees, having no life nor generative energy in the Christian work. If they will in these times take hold of the Sabbath, they will get an everlasting name that shall never be cut off. The spiritual blessing will renew them, so that their labors will be fruitful in the Lord.
A careful study of the chapter in which the scriptures quoted above are found shows that the Sabbath question is not a dry theory at the present time, void of spiritual life. But, on the other hand, it is seen to be full of the most precious blessings. It is so much so that it is especially singled out from among the ordinances of judgment and justice, as if it were a shining mark especially prominent and important. Indeed, it is presented as an especial sign of man's loyalty to his Creator. This is really so at the present time, because the adversary of the Sabbath of the Lord has a counterfeit sabbath in the field, which he is demanding to be forcibly passed upon the people as the Sabbath of the Lord.
This question will become more and more the question of the times as we near the end of the age.
GOD IS GOD FOREVER.
By Eliza H. Morton
BY ELIZA H. MORTON.
Rise above your trials,
Rise above your fears.
God is God forever,
Wipe away your tears.
Mortal life is fleeting,
Life eternal, long.
God is God forever,
Let this be your song.
Rise above the level
Of your petty cares.
God is God forever;
Naught his light impairs.
Look ye on the glory,
Look ye on the love.
God is God forever,
Look, oh, look above!
THE GOSPEL IN THE RAIN.
By Stephen Nelson Haskell
BY ELDER S. N. HASKELL.
THE apostle testifies: "I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." Rom. 1:16, 17.
From the above we learn that the gospel of Christ is the power of God. This is an eternal truth, whether men ever accept it or not. What, therefore, reveals the living power of God, reveals the gospel of Christ. Second, it becomes salvation to everyone who appropriates that living power to his own soul by faith, whether he be Jew or Gentile. Third, for therein, that is, in the power of God, which is the gospel of Christ, is the righteousness of God revealed from faith to faith.
The word of God is also the gospel of Christ, because it is the power of God; and the faith which appropriates it brings righteousness to the soul. And it is thus that the just live. They seek to recognize and hear his voice in his word, as we have it revealed to us in the manifestation of his living power in creation, and in all nature. The teachings of the Scriptures seek to impress upon the human mind this grand truth. All of God's creative works, as manifested in nature, from the mighty leviathan that plays in the water to the tiny mote that floats in the sunbeam; from the majestic forest to the tiny flower with its various hues; from the mighty rushing torrents to the dewdrops that give life to vegetation—all speak of the power of God.
In this lies the difference between him who worships nature as his god and him who through nature is directed to the worship of the true and living God. It is a superficial idea to look upon nature as controlled by fixed, arbitrary laws, accomplishing their own purpose and design, without seeing an intelligent Designer in the arranging, sustaining, and controlling of these laws. God speaks to man as follows: "Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. 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." He then speaks of the waters in heaven as existing as a direct result of the voice of God as much as was the creating of the heavens and the earth. "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. 10:11-13.
The prophet Amos uses a different form of expression, but is equally clear in showing that the power of God is manifest, not only in the falling of the rain, but in that condition of the atmosphere that brings rain upon the earth. "Seek Him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night; that calleth for the waters of the sea, and poureth them out upon the face of the earth: The Lord is his name." Amos 5:8.
One noticeable feature in the above quotations is that he classes the forming of the mists which ascend from the ends of the earth, which causes the rain, with the creation of this earth and the heavenly bodies. He would impress the human mind that there is the same power of God continuing manifested in bringing about that condition of the atmosphere which causes rain, as there was in the creation.
The prophet describes the unbelieving and rebellious heart as not recognizing this truth: "Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season; he reserveth unto us the appointed weeks of the harvest." Jer. 5:24. But he would have them realize that when the land became polluted by their whoredoms and by their wickedness, therefore the showers were withheld, and there was no latter rain. Jer. 3:3. See also Hag. 1:10, 11.
This is sufficient to show that the moral condition of the people has much to do with God's sending rain upon the earth, there being a living power in his word that brings the atmosphere into a condition that will cause rain; consequently the belief or unbelief of his people, to a greater or less extent, leads the Lord to bestow or withhold blessings, all of which shows that nature is not independent of its author; but what we call nature's laws are, as has been said, the habits of God.
It was the voice of God six thousand years ago at the creation that caused the mists to ascend from the earth, which "watered the whole face of the ground." Gen. 2:5, 6. And for sixteen hundred years a shower of rain was never known. But there came a time when God again spoke and said, "I will cause it to rain upon the earth." Gen. 7:4. That very word brought upon the earth the long-continued torrents of rain which were seen at the deluge, when "all the high hills that were under the whole heavens were covered," "and the mountains were covered."
The bringing of rain did not nullify the first word that he spake, that brought the mist; but it went farther, and caused it to rain. That same word of God "liveth and abideth forever," for "the word of the Lord endureth forever. And this is the word which by the gospel is preached unto you." 1 Peter 1:23, 25. The growing of the grass produced by the falling of the rain and the mist upon the earth, evidences the living power of God, which reveals the gospel of Jesus Christ.
SINS OF OMISSION.
"Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him naught; and he cry unto the Lord against thee, and it be sin unto thee." Deut. 15:9.
"Thou shalt not oppress an hired servant that is poor and needy. . . . At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it; lest he cry against thee unto the Lord, and it be sin unto thee." Deut. 24:14, 15.
"Curse ye Meroz, said the angel of the Lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty." Judges 5:23.
"Moreover as for me, God forbid that I should sin against the Lord in ceasing to pray for you; but I will teach you the good and the right way." 1 Sam. 12:23.
"Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint, and anise, and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith; these ought ye to have done, and not to leave the other undone." Matt. 23:23; Heb. 2:1-3.
James' conclusion: "Therefore to him that knoweth to do good, and doeth it not, to him it is sin." Chap. 4:17.
These are only examples. The word abounds with testimony on this subject. If the idle words, foolish thoughts, vain actions of only a single year should be written out before us, what a huge scroll it would be! What a catalogue of sin and folly! The heart would sicken, and the head would faint. But it is nevertheless the fact that a faithful record of these things is kept in the archives of heaven, and nothing will blot it out but the blood of Christ in answer to our prayers and confessions. There is no safety outside the provisions of the gospel, therefore turn ye to the Lord and live.