p. 403 | Signs of the Times, Vol. 20, No. 26. (4/30/1894)

Signs of the Times

Apr 30, 1894

Pacific Press Publishing Company · Oakland, California · Apr 30, 1894

Faith—Do You Possess It?

To the children of men there is nothing of more importance than faith, for "without faith it is impossible to please" God. It is by faith in the gospel that we are saved (Rom. 1:16, 17); it is only by faith that we become partakers of the righteousness of God. The study of faith is therefore important.

What Faith Is.

Says the Epistle to the Hebrews (11:1): "Now faith is the substance of things hoped for, the evidence of things not seen." The Revised Version renders: "Now faith is the assurance of things hoped for, the proving of things not seen." The margin reads: "Now faith is the giving substance to things hoped for, the test of things not seen." Faith is, therefore, grasping as real the things for which we hope, but do not see. It is counting the thing as already ours, though it may not be visible.

Its Basis.

Faith is founded on God's word, on what God says in that word. It is a belief, not only that God is, in all his infinity of attributes, but that he is a rewarder of all who diligently seek him as he has promised. Heb. 11:6. "Faith cometh by hearing, and hearing by the word of God." Rom. 10:17. Faith is, therefore, based, not on men's word, not on what we desire God's word to be, not on what men say God's word is, not on what creeds say it is, not on our opinions of what it is—not on any or all of these is faith based, but on God's word itself, as the word of God.

Be Not Deceived.

It will do us no good to accept of the word of men as the word of God, unless it is the word of God. Men may indeed be the bearers of the word of God, and, if so, we should accept it as such; but it is our privilege to know from the Scriptures that it is God's word. It will do us no good to accept the word of God as the word of men, for this is making the means of salvation of none effect. Some persons will say, "I will accept of the words of Christ, or of Paul, but I cannot accept the writings of Moses."

This is measuring the Master, not by his skill, his power, or his ability, but by the various instruments upon which he plays. The word is given through Paul, the scholar, through Peter, the fisherman, through Amos, the herdsman, through Ezekiel, the priest, through Daniel, the prince, through David, the shepherd-king, through Moses, the statesman, through Ezra, the scribe, breathing the various characteristics of the men, but it is all of God, and to profit us it must be received as from God. "For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but, as it is in truth, the word of God, which effectually worketh also in you that believe." 1 Thess. 2:13.

The Power of Faith.

The power of faith is the power in the word on which it is based. Man's word is no more mighty than the man. The history of the race demonstrates the nothingness of man and his word. But in God's word is all the power of God. "By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth." God said, "Let there be light, and light was." He speaks, and the deaf ears are unstopped, the mute tongue speaks, the blind eyes see, the dead are raised, the proud waves of the sea are stilled, the leper is cleansed, sin's chain is broken. This is the power of God's word; and this word all came to us through Christ Jesus, and it all centers in him, the Living and Incarnate Word; for "in the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made." "For it pleased the Father that in him should all fullness dwell." "He is before all things, and by him do all things consist." His glorious might is expressed by the phrase "upholding all things by the word of his power." Heb. 1:3. The power of faith is the power of the word of God, the power of Christ, the Incarnate Word, through whom the word came.

How Faith Obtains Power.

By receiving the word of God. The word may be spoken to us, and we may hear it and profit nothing. Of the Hebrews it is said that "the word preached did not profit them, because they were not united by faith to them that heard it." Heb. 4:2, margin. The power of God is in his word. His will concerning man is expressed in that word. 2 Tim. 3:16. God "worketh all things after the counsel of his own will." Eph. 1:11. Therefore, if man puts himself in the way of God's will, as expressed in his word, he will be in the way of God's working. And this is what faith is, choosing God's way, God's will, God's word, in all things. God speaks to us in his word; we submit, willingly submit, to the word, knowing it is best; and the power of the word is assured to us to do what the word commands. Jesus said to the poor cripple at the pool, who had no power, "Rise, take up thy bed and walk;" he submitted to the command, he received the word, and the spirit and life of the word (John 6:63) gave him power to walk. He says to the poor, wretched sinner, who has no power to do right, "Love God, obey his will," and the poor, trembling soul receives the word, chooses God's will, submits willingly to obey, and the almighty power in the word works obedience in him; the Spirit of God in the word sheds abroad in his heart the love of God. Rom. 5:5. God promises deliverance from the enemy to him who casts himself upon his mercy, and faith grasps the deliverance which is in the promise by submitting to its conditions, by receiving it for what it means. Then God "worketh in you both to will and to do of his good pleasure," and "none can stay his hand."

How Broad Is Faith?

Just as broad as God's word; and God's word includes in its exceeding scope every duty of life, every method of work, every principle of right. The Scriptures are "profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." As, therefore, the word of God embraces every duty, and every principle governing all moral conduct, and all that has a bearing upon moral character, and as the power to do all duty acceptably to God rests in the word which enjoins the duty, expresses the principle, or pledges the promise, so our faith must lay hold of this power, or we will fail of God's glory.

Faithlessness Is Sin.

The glory of God is his character, his goodness, his righteousness. Ex. 33:18, 19. This is reflected in his law, which is "holy, and just, and good." Rom. 7:12. The transgression of that law is sin, and anything which comes short of that glory is sin. 1 John 3:4; Rom. 7:7; 3:20. That is, man need not willfully to go contrary to God's law in order to sin; he may endeavor to keep that law, but in his own strength, of his own power, he falls short of God's righteousness. Faith lifts the soul to Christ, and appropriates his righteousness and his power, and in Christ the man of faith is complete.

Col. 2:9, 10. Therefore, "whatsoever is not of faith is sin" (Rom. 14:23), because it comes short, it misses the mark of God's righteousness. But all that we do should be done for God's glory. "Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." 1 Cor. 10:31. As faith in Christ and his word is all that will enable us to do this, therefore faith should mould all that we do.

Tests of Faith.

The tests of faith always come respecting unreasonable things; that is, we are called out upon new, untried ground, and asked to trust God upon his naked word in respect to things which are against reason from a human view. Not that faith is unreasonable, for it is most reasonable. Is it not reasonable to submit to and receive the word of Him who is infinite in wisdom, power, and love? But looking at it in human wisdom, we would say, as the majority do say in their hearts, "It is unreasonable to do what God bids, and to believe what he says." Let us consider some illustrations.

Illustrations of Faith.

"Through faith we understand that the worlds [ages] were framed [adjusted] by the word [command] of God, so that things which are seen were not made of things which do appear." Heb. 11:3. Rotherham renders: "By faith we understand the ages to have been adjusted by declaration of God; to-the-end that not out of appearances should that which is seen have come into existence." The same thought is presented in Heb. 1:2, where it says of Christ that through him God also "made the worlds," literally, "ordained," or "constituted the ages." This term aionas, rendered "worlds," properly "ages," Olshausen says always refers to times. The meaning of the declaration in Heb. 1:2 and 11:3 is, then, that in the very beginning Infinite Knowledge, knowing all things that would befall man and his earthly home, marked out all the ages, dispensations, and epochs of earth's history; and these God has predicted in his word. "When the fullness of the time" was reached, in different periods of earth's sad history, the flood came, the children of Israel were delivered, the law was given, the Christ came and died, and will come again to redeem his own, and will come with his own to judge the wicked. In all these dispensations of God's providence there was nothing that came before which, to human reason, indicated they would come to pass. God's word declared them; faith received. Faith understood by God's prophetic word that the divine hand had adjusted the ages, and, when predicted, the change would come. Science might dispute the possibility of a flood; Noah believed God's word. Out of the things not seen the flood came; out of the things not seen by Pharaoh, the deliverance of Israel came; out of the things not seen by the Jews, God destroyed him who had the power of death, and heaven and righteousness were in the seeming defeat; and so out of things not seen, but which are said by Infinite Power, faith wins the victory. "For we walk by faith, not by sight." Faith grasps the invisible word and obtains the visible deliverance.

The substance of it all is in the living word; faith makes it its very own by receiving it. And every example of faith in Hebrews 11 illustrates these great facts. Faith is based on God's word and has reference to present duty revealed by the present truth of God. It looks ever to the present and before, but never backward.

Have You This Faith?

Much more might be said. We have merely touched the great subject, have shown but a few treasures of the mine, but a few pearly drops from the ever-flowing River of Life. We must pause now; but, reader, Christian brother or sister, fellow-sinner, judgment bound, have you this faith? Are you willing to trust God, to depend upon his word, to be his and his alone? Christ died that you might. God grant that you may.

“UNDER THE LAW” AND THE SABBATH.

WHAT A “STANDARD” SAYS.

Two copies of the Gospel Standard, of Weatherford, Texas, bearing date of February 7 and 14 respectively, have been sent us, asking us to notice two articles on the Sabbath question, by the editor, H. A. Thompson. There is little worthy of notice. We say it in all kindness; but we do not remember of having seen for years as much poor spelling, poor grammar, poor proof reading, poor argument, combined with so much ignorance, as is manifest in the article of February 7. We are sorry our Baptist brethren have not a better representative. Yet, on reflection, his argument is worthy of the Sunday cause. He quotes and misquotes. His references are so often wrong that we do not know to what he refers. We will notice a few points, however, not particularly because the Standard uses them, but because they are stock “arguments” against the Sabbath of the Lord everywhere. This sermon (for he preaches it) was published, he says—

most especially for those who have heard the advents in the promulgation of the Old Jewish sabath.

Our quotations in every instance are just as we find them verbatim et literatem. Now this editor ought to have known that there are no people by the name “advents,” with either a little or big initial. “Advent” means coming. There are Adventists, but we know of none, Seventh-day or otherwise, who promulgate the “Old Jewish sabath.” It is not a term known to Scripture. The editor lays down what he calls “premises,” as follows:—

If the law has not been abolished, then christians are under the law.
If the law is still in force, then Christians are bound to keep the whole law.
If christians are under the law, they must be justified or condemned by the lay [law?].
If christians are under the law then the promise [which was to be by faith] is become of none effect.

We have given the above to show the difficulties into which advents with all others who flee to the law for justification and reject salvation by grace.

Would that our opponents could realize that the difficulties in the law of God are those created by the carnal heart; for “the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.” Rom. 8:7. This was written about thirty years after the crucifixion. But we reply briefly, for the benefit of those desiring the truth.

God’s moral law of ten commandments is not abolished, nor can it be, any more than the righteousness or character of God can be, for that law is the expression of his character. See Ps. 119:172; Isa. 51:6, 7; Matt. 5:17–20; Rom. 3:31; James 2:8–12; Rom. 7:7.
Christ kept the law. John 15:10; Luke 4:16; 1 Peter 2:22; 1 John 3:4. Sin is the transgression of that law, and Christ did no sin.
Christ is our example. See 1 John 2:6; 1 Peter 2:21, 22; John 14:15; 1 John 5:3.
The law has not been abolished, and only those who are transgressing the law are under the law, or under its condemnation; for that is what the expression means in Gal. 3:22 and Rom. 6:14.
But those whom grace has made free from sin (Eph. 2:8) are by that righteousness which grace bestows through faith (Rom. 3:22; 5:1) made free from the condemnation of the law, and the living present law witnesses to their righteousness and freedom (Rom. 3:20, 21).
The same grace which gives the sinner freedom from sin, which justifies him from condemnation, or, in other words, which takes him out from under the law so that he is no longer a bond servant of sin (Rom. 6:17, 18) but a servant of righteousness,—that same grace will enable him to stand fast in that liberty (Gal. 5:1) by obedience to the law of God (Rom. 8:4). If grace does not save man from sinning, Christ died in vain, for man is the servant of him whom he obeys. If he is at liberty to transgress the law, while claiming justification through Christ, he makes Christ “the minister of sin.”
By the law man cannot be justified; man cannot, on account of his sinfulness, obtain righteousness in the law; but he obtains it by faith in the gospel (Rom. 1:16, 17); and the power of the gospel, which is the power of God, then works in the man to do God’s will (Phil. 2:13); and God’s will is his holy law, which Christ kept (Ps. 40:7, 8). But the justifying grace, the obedient grace, is all of God. Man obeys, not to become righteous, but because God through faith has made him righteous, and “he that doeth righteousness is righteous, even as He is righteous.” 1 John 3:7.
But the promise is of effect to everyone under the law who will believe the promise. What the scripture says is that “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace.” The man who turns from the faith and power of the gospel to his own works, either for justification of past sins or for present obedience, makes of no effect Christ’s work. But that is not the man who truly honors the law and its Giver, Christ, but he who honors self, and self-works. No Christian flies to the law for justification. No Christian who is justified hates it. See Ps. 119:97; 1 John 5:5.

The editor of the Gospel Standard says again:—

In the first place we will consider the Jewish sabaths. We put it in the plural number because we are prepared to show that there is more than one sabath.

The seventh day sabath.—Ex. 12:1.
The seventh year sabath. Ex. 23:10.
The fiftieth year sabath. Lev. 25:8.

These all sprang from the seventh day sabath, and they were enjoined upon the Jews, and they suffered the consequences if they violated the sabath law, in any of it branches.

We give references as found. There were more sabbaths than this; there were several yearly sabbaths. See Leviticus 23, where these sabbaths and days, coming only once a year, were enumerated, “besides the sabbaths of the Lord” (verse 38), the seventh day of each week. All these yearly sabbaths were typical and shadowy, pointing forward to Christ and his ministry, and when he died they ceased. See Col. 2:14-17. But the seventh-day Sabbath antedated sin, is not typical, but, like the rest of the moral law, eternal in its nature. See Ps. 111:7, 8; Isa. 66:22, 23.

The Standard, like many others, seems to have a special antipathy against the Sabbath, because it was kept by the Jews. After misquoting Ex. 20:8-11 and Deut. 5:15, it says:

From the conclusion that this sabath was strictly for the Jews there is no escape. When a man places himself under this sabath law, if he is not a Jew, and his ancestors, delivered from Egyptian bondage, he is practicing an imposition upon the people, and according to Gods word he is a liar, and not only so but he lies on God, for he testifies by keeping this sabath that he is an Israelite and that God delivered his people from a bondage which a gentile has never endured, do advents keep the Jewish sabath as a sign between God and them that he brought them up out of Egypt? The penalty of the law. See Ex. 31:12-15 and 35:1-3. Numbers 15:32-36. You will find that the penalty was death, if that death was the penalty then, it is the penalty law [now? S. or T.]. For when the penalty is detached from a law, it ceases to be a law.

Then if we keep this law we must put to death every one who violates it, this is a logical conclusion and Advents cannot evade its force.

God told the Israelites to be honest, just, and generous, because he brought them out of Egypt. See Lev. 19:35-37; Deut. 24:19-22. Does that mean that we cannot now be just, generous, honest, without being considered a liar or a Jew? Must we not conclude that if the Standard is consistent it is neither honest nor just? And, again, other commands of the Decalogue, like the second, third, and seventh, were punished with death, in the Jewish government; but they are not now. Does Mr. Thompson mean to say that he believes in executing the death penalty for idolatry, blasphemy, and adultery? Or does he absolutely reject them and refuse to obey them? The wages of all sin is death; the execution of punishment belongs to God.

The only hope of salvation is to become an Israelite by faith. See Rom. 2:28, 29; 9:1-8; Eph. 2:11-13, 19, 20; Isa. 56:1-8. If we reject the Sabbath because it came to us from the Jews, we will reject every word of the Bible. The prophets were Jews, Jesus was a Jew, the apostles and New Testament writers were all Jews, and Jesus says, “Salvation is of the Jews.” John 4:22. The Decalogue came to us through them, and He who releases us from its condemnation and enables us to love and obey it, came also through the same channel. He who rejects one rejects both. He who accepts of Christ will honor the law which Christ honored.

PARENTS SHOULD BE CHRISTLIKE.

By Mrs. E. G. White

THE home circle should be an educating circle. Fathers and mothers should realize that they themselves should be in subjection to our Heavenly Father, in order that they may understand how to educate and train the children to be under discipline, and in subjection to parental authority. Parents have brought children into the world, and the children have no voice or part in the matter. Parents are under most weighty responsibility to so educate and train these children that they shall not miss the way leading to eternal life. Parents make a most terrible mistake when they neglect the work of giving their children religious training, thinking that they will come-out all right in the future, and, as they get older, will of themselves be anxious for a religious experience. Cannot you see, parents, that if you do not plant the precious seeds of truth, of love, of heavenly attributes, in the heart, Satan will sow the field of the heart with tares? He will preoccupy

the field, and sow the seeds of stubbornness, of selfishness, of love, of pleasure, and turn the mind into channels of pride and sinfulness.

As parents, we shall do well to consider the case of Abraham, "the father of the faithful." He was a representative man, and his example in the home life is worthy of imitation. The Lord said of him, "I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment." Abraham was selected by God to introduce into society a higher standard than that found in the world. He was to cultivate home religion, and cause the fear of the Lord to permeate his household. He who blesses the habitation of the righteous, said of Abraham, "I know him, that he will command his children and his household after him, and they shall keep the way of the Lord." There would be on his part no betraying of sacred trusts, no indulgence of sin in excusing his children in evil ways. This sinful indulgence of children is the veriest cruelty that could be practiced toward them; for it confirms them in evil.

Children are the heritage of the Lord, and should be trained and disciplined in such a way that they will form characters which the Lord can approve. Both parents and children are under the government of God, and are to be ruled by him. Fathers and mothers should combine their influence and authority and affection, and rule their homes after the direction that God has given us in his word. They are not to rule by impulse. There is to be no oppression on the part of parents, and no disobedience on the part of children. We are not to reach the standard of worldlings, but the standard that God himself has erected. Parents should inquire diligently what God has said in his holy word; for the word must be the rule from which there can be no turning aside. The motto of parents should be, "As for me and my house, we will serve the Lord."

It is very delicate work to deal with human minds. The discipline necessary for one would crush another; therefore let parents study the characters of their children. Never be abrupt and act from impulse. I have seen a mother snatch something from the hand of her child which was giving it special pleasure, and the child would not understand what to make of the deprivation. The little one burst forth into a cry, for it felt abused and injured. Then the parent, to stop its crying, gave it a sharp chastisement, and, as far as outward appearances were concerned, the battle was over. But that battle left its impression on the tender mind of the child, and it could not be easily effaced. I said to the mother: "You have deeply wronged your child. You have hurt its soul, and lost its confidence in you. How this will be restored I know not." This mother was very unwise; she followed her feelings, and did not move cautiously, reasoning from cause to effect. Her harsh, injudicious management stirred up the worst passions in the heart of her child. To act from impulse in governing a family is the very worst of policy. When parents contend with their children in such a way, it is a most unequal struggle that ensues. How unjust it is to put years and maturity of strength against a helpless, ignorant little child! Every exhibition of anger on the part of the parents confirms rebellion in the heart of the child. It is not through one act that the character is formed, but by a repetition of acts that habits are established and character confirmed. To have a Christ-like character it is necessary to act in a Christlike way. Christians will exhibit a holy temper, and their actions and impulses will be prompted by the Holy Spirit.

It takes far less time and pains to spoil the disposition of a child than to imprint upon the tablets of the soul, principles that will result in habits of righteousness. Let parents be careful never to correct their children in anger. Never lay your hand upon a child when you are provoked and filled with passion. In so doing you will make him partaker of your own impulsive, passionate, unreasonable spirit. You may ask, "Shall I never punish my child by the use of the rod?" It may be necessary to whip a child at times. But every other resort should first be tried before you cause your child physical pain. If you are a Christian father or mother, you will reveal the love you have for your poor, erring little ones. If you do have to punish your child, you will manifest real sorrow for its affliction. You will bow before God with the child, and, with a heart full of sorrow, will ask the Lord to forgive the erring little one, and not permit that Satan shall have control of his soul. Present before the little ones the sympathizing Redeemer. Speak his own words to them, telling them that Jesus said, "Suffer little children to come unto me, and forbid them not; for of such is the kingdom of heaven." Your prayer, uttered in contrition of soul, will bring angels to your side, and the child's heart may be all broken in penitence, and thus the victory be gained, and there be no necessity of using the rod at all.

But if you take a child and correct it in the heat of passion, you pursue a course that may make a demon of your child, and then you may wonder why it is that your children have such unlovely traits of character, when you have so faithfully tried to break their stubborn wills. Here is where so many make a great mistake, in thinking that it is necessary to break and destroy a child's will. What you are to do is to guide and discipline and train the will by precept and example. In order to do this you must first learn how to control your own hasty temper, and subdue your own will, in order that you may mould and fashion the character of your child. If you act out your hasty temper, and show an undisciplined will before your child, you will certainly educate him to imitate your words and actions, and you have no reason to wonder why your children are so bad. It is your manner of training that is ruining your household.

Have you love for your child? Do you cultivate affection for the little ones you have brought into the world, and express that love in your words and manners? If your child is playing with something that is not a proper article for him to use as a toy, do not snatch it from him; but get him to exchange it for something that will be proper for him, and that will give him as much pleasure. Let your children have evidence that you love them, and that you want to make them happy. The more unlovely they are, the greater pains you must take to win their confidence and love; and when they realize that father and mother will use every justifiable means to make them happy, the barriers will be broken down. What a victory is gained when it is possible to mould the character of your children after the character of Christ! It should be the constant aim of parents to develop the capacities of their children in such a way that they will be fitted to honor God and bless humanity.

An Empty Name.

Prof. William H. Hudson, of Stanford University, who addressed the Congress of Religions in San Francisco, on “Paganism, Christianity, and the Third Kingdom,” April 17, used the following truthful words:—

“Whatever else the world has thrown aside, it has fought hard to keep the name [Christianity]. With what result?—With the result that some of us feel that the word ‘Christianity,’ used and abused, stretched, distorted, modified, tampered with, made to bear all meanings or none, is a word that is no longer of much service in philosophical discussion. And this simply leads me to say to those who talk about Christianity being large enough to include every development of modern thought, that if you choose to continue to employ the word Christianity in the transfigured sense you propose, you have plenty of precedent at the back of you. The name that has been stretched far enough to cover decently medieval Catholicism and early New England Puritanism, the Methodism of the eighteenth century, and the Unitarianism of to-day, can doubtless be stretched still further, till it is made to embrace every new change that is coming over men’s religious conceptions at the present time.”

And how appropriate to apply to a great deal of this so-called Christianity the prophetic words of divine inspiration, “I know thy works, that thou hast a name that thou livest, and art dead.” And it would be well if the following injunction of the Master were heeded: “Remember therefore how thou hast received and heard, and hold fast and repent.” “If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.” Rev. 3:1, 3.

Words of Wisdom

Words of Wisdom.—In his comments on Matt. 12:43-45 Dean Alford, the noted Episcopal scholar and commentator, refers to the apostasy, captivity, reformation, and final apostasy of the Jewish Church in the rejection of Christ, to the destruction of the nation. He continues in words which should be heeded now:—

Strikingly parallel with this runs the history of the Christian church. Not long after apostolic times the golden calves of idolatry were set up by the Church of Rome. What the effect of the captivity was to the Jews that of the Reformation has been to Christendom. The first evil spirit has been cast out. But, by the growth of hypocrisy, secularity, and rationalism, the house has become empty, swept, and garnished, swept and garnished by the decencies of civilization and discoveries of secular knowledge, but empty of earnest and living faith. And he must read prophecy but ill who does not see under all these seeming improvements the preparation for the final development of the man of sin, the great re-possession, when idolatry and the seven worse spirits shall bring the outward frame of Christendom to a fearful end.

Dean Alford knew it because God has foretold it in his “more sure word of prophecy.” “Blessed is he that watcheth.”

Correction Proves Energy and Mastery

“CORRECTION of error is the plainest proof of energy and mastery.”

A TWILIGHT ON THE MOUNT OF OLIVES.

By Joaquin Miller

THE Day sat by with banner furled; His battered shield hung on the wall; One great star walked the upper world, All purple robed, in Stately Hall; Some unseen reapers gathered golden sheaves, And heaped the westmost reach of burning eaves.

God’s poor by Hebron rested. Then Straightway unto their presence drew A captain with his band of men, And smote His poor, and well-nigh slew, Saying, “Hence, ye poor! Behold the king this night Comes forth with torch and dance and loud delight.”

His poor! how much they cared to see! How begged they prone to see, to hear! But spake the captain angrily, And drove them forth with sword and spear, And shut the gate; and when the king passed through These lonely poor—they knew not what to do.

Lo, then a soft-voiced Stranger said: “Come ye with me a little space; I know where torches, gold and red, Gleam down a peaceful, ample place; Where song and perfume fill the restful air, And men speak scarce at all; for God is there.”

They passed; they saw a grass-set hill. “What king hath carpet like to this? What king hath music like the trill Of crickets mid these silences, These perfumed silences, that rest upon The soul like sunlight on a hill at dawn?

“Behold what blessings in the air! What benedictions in the dew! These olives lift their arms in prayer; They turn their leaves; God reads them through. Yon lilies where the falling water sings Are fairer robed than choristers of kings.

“Lift now your heads! yon golden bars That build the porch of heaven, seas Of silver sailing golden stars— Yea, these are yours, and all of these! For lo! the king he hath not yet been told Of silver seas that sail these ships of gold.”

They turned, they raised their heads on high; They saw, the first time saw and knew The awful glories of the sky, The benedictions of the dew. And from that day His poor were richer far Than all such kings as keep where follies are.

—Joaquin Miller.

THE PERFECTION OF THE LAW. NO. 2.

By T. H. Starbuck

BY ELDER T. H. STARBUCK.

THE element of justice in the law is made prominent, but justice alone would not make it perfect. Justice alone cannot convert the soul. It can only condemn the transgressor, even though he is penitent. It takes mercy as well as justice to make it a perfect law, capable of converting the sinner. The law is an expression of its Author's love, but love is justice and mercy mingled in proper proportions. There is mercy in it if it reflects every phase of God's character, for mercy is one of the divine attributes. The law delineates to all intelligences the divine nature or perfect life of God, but his disposition to show mercy is a prominent trait of his character; for "he delighteth in mercy," and the law cannot give a perfect delineation of the Deity without manifesting this phase of his nature.

It is sometimes taught that God is under no obligation to save the sinner; but this is not true in an absolute degree. As he is supreme Ruler of all things, there may be a subordinate sense in which it is true. But it is according to his nature to make provision to save the lost, and he would have to go contrary to that nature to let the sinner perish without an effort to save him. "God is love," and his law is therefore love. God cannot antagonize his own nature. "A kingdom divided against itself cannot stand." There is a sense in which God is constrained by his own law, or else it does not express his real nature. If it reflects his moral nature, his own actions must always be in harmony with its principles. Having once given existence to intelligent beings, and made them amenable to moral law, the principles of that law make it morally impossible for him to act contrary to it, and forsake them while there is a possibility of winning them back to himself. We are so much under the influence of rebellion against the holy law of God that it is hard for us to admit that it is in every respect like its Author, infinite in mercy and truth. Such a conviction is contrary to the carnal nature, which is not subject to the law of God, neither indeed can be.

Sin is defined to be "the transgression of the law." 1 John 3:4. In the origin of sin Satan's course was contrary to the law. The origin of evil was a blow at the divine principles of God's moral government. The accuser's designs were against it, for God was administering his government in harmony with the principles of his law, but Satan was not pleased with the ways of God, and revolted against his authority. His rebellion was virtually saying that God's law is not right; that its principles are neither just nor merciful. He regarded God as an arbitrary Ruler, exacting of his creatures what was burdensome and despotic. He presented his cause to the angels of heaven in that light, and many of them embraced his views concerning the law, and sympathized with him in his revolt.

Sin, in its very origin, was a negation of

the perfection of the law. Its infinite perfections were arraigned before the tribunal of Satan's acute but finite intellect, and pronounced imperfect. This seed of rebellion found a fruitful soil in his heart, and spread like a contagion among the angels. When, finally, the rebellious angels were cast out of heaven for their sin, it was evident that as long as they existed a relentless warfare would be waged against the law by all transgressors.

But the great God who inhabits eternity knew the end from the beginning, and foresaw that his moral government would be put to the test of rebellion. It was therefore necessary that his law should be absolutely perfect in order that when the test came it might not be found deficient in any principle requisite to the accomplishment of his infinite designs. The plan of redemption through Christ was in God's purpose from eternity, and the principles to carry it into effect were embodied in his law. When rebellion arose, divine wisdom set in operation the plan which would counteract evil, and show Satan's accusations to be utterly false.

As God is both just and merciful, the plan of redemption would, in consequence, embrace two distinct objects: (1) The righteousness of his moral government would be illustrated to the whole universe in the condemnation of all who would yield allegiance to the claims of his law; and in this his justice would be made conspicuous. (2) His divine love and compassion would be revealed in the salvation of all the lost who could be induced to become loyal to him, and this would exemplify his mercy. The plan of salvation will, when consummated, remove every seeming reproach which the rebellious have endeavored to cast upon God's law; and it will also demonstrate the fact that "all things work together for good to them that love God." His designs are infinite in their results. The omniscient God is availing himself of the opportunity which sin affords to establish his moral government on an immutable basis in the minds of all intelligent beings in his dominions. Satan's rebellion will cause God's righteousness to shine with a peculiar glory that could not otherwise have been imparted to it. The latent perfections of his law will be brought plainly to view. He will make the wrath of sinners to praise him. "The law is light," and "light is sown for the righteous." That which is sown will spring up and bear fruit, and the knowledge of the glory of God will shortly cover this present sin-cursed earth as the waters cover the sea, and sin will be no more.

We are creatures dwelling in the midst of evil, with inherent sinful tendencies. The poison of Satan's malicious designs against the law of God is in every heart. Sin has darkened the human intellect, and at best it cannot comprehend the infinite beauties of the perfect law of love. To be saved from sin and darkness we need constantly to pray, like David, "Open thou mine eyes, that I may behold wondrous things out of thy law." As the sinner yields obedience to God, his mental darkness is dissipated like mists before the rising sun, and he can see more clearly the perfections of God's character mirrored in his law. One may survey a landscape by the light of the moon and see some of its prominent features, but to form a perfect conception of its extent and natural beauty, the full light of day is required. It is so in regard to our conceptions of the law. The carnal mind is not subject to the law of God, neither indeed can be; and this natural taint of sin gives the heart a bias against its perfections. Here man sees through a glass darkly and knows only in part. In the dim light of the present the law is imperfectly understood; but in the full light of eternity its absolute perfection will be fully recognized. As the heavens are higher than the earth, so are God's thoughts higher than our thoughts. The thoughts of God are crystallized in law. Our conceptions of the perfection of his law depend wholly upon whether we view it from our present condition, or from the future condition of the redeemed beside the throne of the Eternal One after the smoke of rebellion has cleared away.

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