Signs of the Times, Vol. 37, No. 40. (10/11/1910)

Signs of the Times

Oct 11, 1910

Pacific Press Publishing Association · Mountain View, California · Oct 11, 1910

OUR BIBLE BAND

Schedule for Week Ending October 22


Sunday,	October 16	Mark 11-13
Monday,	" 17	" 14
Tuesday,	" 18	" 15, 16
Wednesday,	" 19	John 1, 2
Thursday,	" 20	" 3, 4
Friday,	" 21	" 5, 6
Sabbath,	" 22	" 7, 8

BEGINNING with Mark 11 and its emphatic appeal to simple faith in God's Word, passing over the captious questions of Pharisee and Sadducee, we are brought in the 13th chapter to the discourse of our Lord concerning His second coming. In reading this we ought to recall what is said in Matthew and Luke. All of them are different records of the same instruction. Chapters 14, 15, and 16 close our Lord's life here upon the earth and record His triumph over death. Here again we have Mark recording the very words used in the original where Jesus prays “Abba Father.” “Golgotha,” we are told means a skull.

THE last twelve verses of Mark are not in some of the early Greek manuscripts. They are however in others. The Revised Version retains them with a marginal note, and some of the best critics retain them. They are in perfect harmony with other scriptures, and may have been omitted from some of the earlier manuscripts either by the copyist or by the loss of sheets containing them.

THE last four days of the week are in the wonderful Gospel of John, the son of Zebedee and Salome, and the brother of James, one of the earliest and also supposed to be the youngest of our Lord's disciples. He is especially spoken of as “the disciple whom Jesus loved.” He with James and Peter, sometimes Andrew, seems to have been admitted into a closer relationship with Christ than the other apostles. Mark 14:33; Luke 8:51. He became the constant follower of the Lord, and went in with Him into the council-chambers at the time of His trial. By his nearness to our Lord he was not tempted to disobey. He was banished at one time to Patmos, but returned again to Ephesus, where he taught till, it is said, A.D. 98 or later. The purpose of the Gospel is the wonderful depths of the teaching of Christ, and is told that we may believe on Him, and believing have life through His name. John 20:31. It is called the spiritual Gospel, to distinguish it from the other three Gospels, which are called the synoptic Gospels. In this Gospel we have glimpses of the very heart of Jesus in His teachings.

Question Corner

“IF YE WILL INQUIRE, INQUIRE YE.”

This Inquirers' Department is conducted for the purpose of helping those who are studying the Bible. The answers are oftentimes only suggestive. They are never to be considered infallible, only as they agree with the infallible Word. The writer who may answer them does not consider that his opinion is infallible. He will simply give the best that he has, and plead with the inquirer to search the Word. Such questions only will be answered as, to the editors, seem to minister to the good of the readers and to the mission of the paper. We can not answer repeatedly in the same volume questions upon the same scripture. The name and address must accompany question, not for publication, but as an evidence of good faith, and that answer may be made by letter if deemed advisable. No letters are answered which do not contain the name of the writer. It is well always to enclose stamp for reply.

3259.— Punishment of the Wicked

How can I believe that the wicked will be wiped out of existence, so that he will not be any more, when Jesus Christ said, “Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you to their everlasting habitation’?” If the wicked are destroyed, what is the use of beating them with many stripes and some with few? Luke 12:47, 48.

T. B.

It seems to us that it is very easy to believe what God has so very clearly revealed in His Word. The “everlasting habitations” to which our querist refers do not mean the everlasting habitations of the wicked, but of the righteous. God would have man so use the things of this world—the mammon of unrighteousness—that he may lay up treasures on high and make friends of the angels of God; and as to being beaten with few or many stripes, we can not see how it is possible to make the text harmonize with the idea of the doctrine of eternal misery which our querist seems to hold; for if God plunges into eternal misery the man who has committed few sins as truly as the man who has sinned heartily for many years, are they not both beaten with many stripes? The Lord declares through His apostle that the end of the wicked is destruction, or perdition, which means utter destruction. Phil. 3:19. But in the execution of that sentence truly some will suffer far more than others, and that according to the sins which they have committed. Then, too, God has not promised that He will punish for sins committed while enduring the eternal fires of hell, but the punishment is for the sins done in the body; that is, while here on earth.

Further, God has clearly declared over and over again that He will reward every man according to his deeds; but if it be true that the punishing of the wicked shall go on through all eternity, the sentence of God can never be carried out, for after ten thousand ages eternity is still before, and God has according to that theory pronounced a sentence that He Himself can not execute. How much better it is to believe the words of Holy Writ:

“For evil-doers shall be cut off. . . . For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be.” Ps. 37:9, 10. “But the wicked shall perish, and the enemies of Jehovah shall be as the fat of lambs: they shall consume; in smoke shall they consume away.” Verse 20. “As for transgressors, they shall be destroyed together: the end of the wicked shall be cut off.” Verse 38. They “shall be as tho they had not been.” Obadiah 16. “He will burn up the chaff with unquenchable fire.” Matt. 3:12. “Who shall suffer punishment, even eternal destruction.” 2 Thess. 1:9.

Our querist takes altogether a wrong view of Mark 9:43-48. The undying worm does not represent the wicked, but the agency which punishes the wicked. The unquenchable fire does not represent the soul, but the agency which destroys the soul. Gehenna, the “hell” there spoken of, was a place just outside of Jerusalem, where was cast all manner of refuse, dead carcasses, offal of the city, and rubbish of all sorts. Upon these the worm constantly fed, always and forever devouring them. What the worms failed to devour constant fires burned up; but both worms and fire absolutely destroyed and devoured; and so these symbols are used as the effective agencies of God, and the utter destruction of those who reject the salvation which God offers.

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3261.— God's Way and Man's Way

A correspondent (T. B.) says: “If I could create man and give him life and all good things, and gave him my commandments to keep, and the man rejected my words and would go on doing wickedly, I would not want to destroy him. I would have to punish him with bad things to make him understand who was boss, I or he. I could not stop him from his evil work by giving him good things, I am sure.”

We are sorry that our friend has such a conception of God as that. The beloved apostle bears witness, “We love, because He first loved us.” 1 John 4:19. And Paul declares, “The goodness of God leadeth thee to repentance.” Rom. 2:4. Sometimes God permits the consequences of our sins to come upon us. Sometimes He permits the enemy to trouble us. Sometimes He lets the fair-weather friends forsake us. He permits us to know by experience that all our hopes built on earthly things have for a foundation only shifting sand and are bound to bring bitter disappointment. At the same time His infinite mercy pleads with us to come to Him and find rest, and peace, and joy; but if we refuse that—refuse to yield to His love, to respond to His goodness, to use the life which He gives us, in enmity to His government, there is but one more thing that He can do, and that is to take from us the life, the gift of God which we have abused, and let us die. The wages of sin is not eternal life in misery, but “the wages of sin is death.” It seems to us, in the light of all this, that our friend could not do otherwise than believe that God in His goodness would destroy those who are a curse to the universe and to themselves.

3258.— When Was Jesus Born?

Will you give me some proof or information as to the time when Christ was born? J. B.

We do not know the day of Christ’s birth. There is a possibility that it may have been December 25, but the probabilities, it seems to us, are clearly against it. In the first place, December 25 is very likely to be a cold period in Palestine, when the sheep would be in the fold and the shepherds themselves sheltered. “And there were shepherds in the same country abiding in the field, and keeping watch by night over their flock,” showing that it evidently was not in the winter season.

Secondly, our Lord began His ministry when He was “about thirty years” of age (Luke 3: 23), according to the Jewish law. This ministry began in the autumn. It seems quite evident that He had six months of ministry before His first Passover. He attended four Passovers, and at the last was crucified. If He began His ministry in the autumn, as it seems clear He did, and was about thirty years of age at the time, it must be in the autumn when He was born, or about six months from the spring equinox, which would bring the time of His birth in September to November. That, to us, is the nearest that we can estimate the time of birth. If He had desired that man should observe the day of His birth, He certainly would have revealed the day; that He did not do it, is evidence that nothing sacred attaches to the day.

The origin of Christmas does not come to us from Christ. Very much of it, indeed, especially all of its gaiety, its sport, its folly, its sin, its giving of gifts, comes to us from the old Roman Saturnalia that was held at that season of the year. When the church of Christ had drifted far out into the world, she unwisely thought she could win more heathen to Christ by adopting heathen customs. Christmas and Easter came into the church in just that way; it was a pity that they did. The birth of the Lord Jesus Christ, becoming flesh for us, ought to be remembered every day, and not merely one day in the year.

3260.—A Seeming Contradiction

A question arises over the difference in Matt. 28:9 and John 20:17. The last clause of the first text reads, “And they came and took hold of His feet, and worshiped Him;” while in John 20:17, when Mary sought to touch Him Jesus said, “Touch Me not; for I am not yet ascended unto the Father.” J. P.

The seeming difference between the two scriptures is easily reconciled. Mary’s attempt was immediately after the resurrection. Jesus told her at that time that “I ascend unto My Father, and your Father; and to My God, and your God.” That ascension evidently took place immediately, an invisible ascension in which the complete work of Christ should be laid before the Father. When the disciples embraced Him, His work had been accepted, and He had returned, and could thus receive their worship.

Early Life of Samuel

By Ellen G. White

By Mrs. E. G. White

The fulfilment of Hannah's vow to dedicate her child to the Lord, was not deferred until he could be presented at the tabernacle. From the earliest dawn of intellect she trained his infant mind to love and reverence God, and to regard himself as the Lord's. By every familiar object surrounding him she sought to lead his thoughts up to the Creator.

When separated from her child, the faithful mother's solicitude did not cease. He was the subject of her prayers. Every year she made him a little coat, and when she came with her husband to the yearly sacrifice, she presented it to the child as a token of her love. With every stitch of that coat she had breathed a prayer that he might be pure, noble, and true. She did not ask that he might be great, but earnestly pleaded that he might be good. Her faith and devotion were rewarded. She saw her son, in the simplicity of childhood, walking in the love and fear of God. She saw him growing up to manhood in favor with God and man, humble, reverent, prompt in duty, and earnest in the service of his divine Master. And while the Lord accepted the precious offering from that mother's hand, He did not forget to repay the sacrifice. Hannah was blessed with other children to educate and train for Heaven.

Not Led Away by Evil Examples

Samuel's youth was passed in the tabernacle solemnly devoted to the worship of God; yet even here he was not free from evil influences or sinful example. The sons of Eli were described in the Sacred Word as “sons of Belial.” They feared not God, nor honored their father; but Samuel did not seek their company nor follow their evil ways. It was his constant effort to make himself what God would have him to become. This is the privilege of every youth. God is pleased when even little children devote themselves to His service; they should not be discouraged in their efforts to become Christians.

The youth will not become weak-minded or inefficient by consecrating themselves to the service of God. The fear of the Lord is the beginning of wisdom. The youngest child that loves and fears God, is greater in His sight than the most talented and learned man who neglects the great salvation. The youth who consecrate their hearts and lives to God, have, in so doing, placed themselves in connection with the Fountain of all wisdom and excellence.

Early brought to minister in the tabernacle, Samuel had even then minor duties to perform in the service of God, according to his capacity. These were at first very humble, and not always pleasant, but they were performed to the best of his ability, and with a willing heart. His religion was carried into all the business of life. He regarded himself as God's servant, and his work as God's work. His efforts were accepted, because they were prompted by love to God and a sincere desire to do His will. Thus Samuel became a coworker with the Lord of heaven and earth. And God through him accomplished a great work for Israel.

If children were taught to regard the humble round of every-day duties as the course marked out for them by the Lord, as a school in which they were to be trained to render faithful and efficient service, how much more pleasant and honorable would their work appear. To perform every duty as unto the Lord, throws a charm around the humblest employment, and links the workers on earth with the holy beings who do God's will in heaven. And in our appointed place we should discharge our duties with as much faithfulness as do the angels in their higher sphere. Those who feel that they

are God's servants, will be men who can be trusted anywhere. Citizens of heaven will make the best citizens of earth. A correct view of our duty to God leads to clear perceptions of our duty to our fellow men.

Duties of Parents

Parents should bring up their children in the love and fear of God, remembering that they are younger members of the Lord's great family, entrusted to the parents to be educated and trained for heaven, and to be required again at their hands. Let children be taught that every act of life is important. It is strengthening habit and forming character. If all the daily duties are performed in the fear of God, they will be done with fidelity, and the life-record will be such as can pass the test of the judgment.

Would that every mother could realize how great are her duties and her responsibilities, and how great will be the reward of faithfulness. The mother's daily influence upon her children is preparing them for everlasting life or eternal death. She exercises in her home a power more decisive than the minister in the desk, or even the king upon his throne. The day of God will reveal how much the world owes to godly mothers for men who have been unflinching advocates of truth and reform,—men who have been bold to do and dare, who have stood unshaken amid trials and temptations; men who chose the high and holy interests of truth and the glory of God, before worldly honor or life itself.

When the judgment shall sit, and the books shall be opened; when the “well done” of the great Judge is pronounced, and the crown of immortal glory is placed upon the brow of the victor, many will raise their crowns in sight of the assembled universe, and pointing to their mother say: “She made me all I am through the grace of God. Her instruction, her prayers, have been blessed to my eternal salvation.”

One of Two Masters

Despite the many sovereigns to whom men profess allegiance, all mankind are serving one of two masters—the Prince of Light or the prince of darkness. Samuel served the former, the sons of Eli the latter. The characters of these persons, standing out in such striking contrast, represent the two great parties into which the world has been divided since the fall of Adam—the servants of Christ and the servants of Satan. God has ordained that with families and nations or with individuals, virtue is the basis of happiness, vice the foundation of wo and misery. In all the history of nations, wherever righteousness has been cherished, union, peace, and prosperity result; where greed, selfishness, and irreligion reign, weakness, degeneracy, and corruption follow.

A constant warfare is still waged between vice and virtue. Wherever we turn, the battle goes on unceasingly. Infidelity is rearing its head in vaunted triumph, and crime of all grades is crowding in on every side. Multitudes of the youth are swept away by the overwhelming tide of evil. In every earnest Christian heart the question rises, “Why, O, why, in a land of Bibles and Christian teaching, can the adversary of souls exert over our youth a power so mighty, so unrestrained?” The reason is apparent. Parents are neglecting their solemn responsibility. They are not earnest, persevering, and faithful in the work of training their children for God, restraining their evil desires and enforcing obedience to parental authority, even in infancy.

Young men should be trained to stand firm for the right amid the prevailing iniquity, to do all in their power to arrest the progress of vice, and to promote virtue, purity, and true manliness. The impressions made upon the mind and character in early life are deep and abiding. Injudicious training or evil associations will often exert upon the young mind an influence for evil that all after-effort is powerless to efface. The character of Napoleon Bonaparte was greatly influenced by his training in childhood. Unwise instructors inspired him with a love for conquest, forming mimic armies and placing him at their head as commander. Here was laid the foundation for his career of strife and bloodshed. Had the same care and effort been directed to making him a good man, imbuing his young heart with the spirit of the Gospel, how widely different might have been his history.

Early Influences for Evil

It is said that Hume the skeptic was in early life a conscientious believer in the Word of God. Being connected with a debating society, he was appointed to present the arguments in favor of infidelity. He studied with earnestness and perseverance, and his keen and active mind became imbued with the sophistry of skepticism. Ere long he came to believe its delusive teachings, and his whole after-life bore the dark impress of infidelity.

When Voltaire was five years old, he committed to memory an infidel poem, and the pernicious influence was never effaced from his mind. He became one of Satan's most successful agents to lead men away from God. Thousands will rise up in the judgment, and charge the ruin of their souls upon the infidel Voltaire.

By the thoughts and feelings cherished in early years every youth is determining his own life history. Correct, virtuous, manly habits formed in youth will become a part of the character, and will usually mark the course of the individual through life. The youth may become vicious or virtuous, as they choose. They may as well be distinguished for true and noble deeds as for great crime and wickedness.

Young men of to-day may become as precious in the sight of the Lord as was Samuel. They may have their names enrolled in the Book of Life, to be looked upon with pleasure by the Monarch of the universe and the angelic host. By faithfully maintaining their Christian integrity, the young may, like the noble Luther, exert a mighty influence in the work of reform. Such men are needed at this time. God has a position and a work for every one of them.

The Noblest Work

If the young men in our cities would unite their efforts to discountenance ungodliness and crime, their influence would greatly advance the cause of reform. It is the privilege and the duty of every youth, as an angel of mercy, to minister to the wants and woes of mankind. There is no class that can achieve greater results for God and humanity than the young.

Let none entertain the thought that the religion of the Bible is weak and unmanly, the effect of fanatical zeal or superstitious fear. Many of the young refrain from entering the service of Christ because they are unwilling to confess themselves Christians before the world. They are ashamed of Jesus, ashamed to acknowledge and obey His authority. Such persons view religion from the worldling's standpoint. On this rock thousands have been wrecked.

God is the sovereign of the universe, and should we be ashamed to acknowledge our allegiance to Him? The holy angels are engaged night and day in His service. The highest order of beings in all the universe bow before the throne of God with songs of grateful, joyous praise. Is there aught in such service that can detract from man's true dignity? Saith the Lord, “Them that honor Me I will honor.” The service of God is the highest, noblest work that can engage the powers of men or of angels.

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Lord Jesus, Come

By Mary Valliant Newlin

By Mary Valliant Newlin

LORD JESUS, come, and put an end to sin, And bring Thine everlasting glory in, When there will be no crying, and no pain, When hate shall cease on earth, and love shall reign.

O, come, and bring Thine everlasting peace; Thy kingdom come, that nevermore shall cease; Thy will be done as it is done in heav’n, Lord, now fulfil Thy promise, so long giv’n—

That blessed promise: “I will come again. I will not from My faithful long remain. A little while, and they shall see My face. I go away to make for them a place, That where I am, My children there shall be, And reign with Me through all eternity.”

“A little while”—but O, it seems so long, And we are weak, and sin is strong—so strong. It even now appears in holy guise, And none shall understand except the wise. All those who would Thy holy law obey, And speak Thy name, do make themselves a prey,

Few hold Thy blood-stained banner in the hand. Few for Thy good and righteous precepts stand. The world rolls on, and fraud’s at premium high. Men hoard their money while the poor do cry, And want is stalking like a living thing, ’Mong starving thousands, while the greedy sing.

Black clouds have gathered, and the rain-drops pelt— The night so dark the darkness can be felt. Few men believe Thy coming any more, And many sleep who once the promise bore. Now all that cheers us in this hour of gloom Is that same promise that our Lord will come. Amen. Then even so, Lord Jesus, come.

Tacoma Park, D. C.

Trusting the Lord in Difficulties

“TRUSTING the Lord when you are in a tight place, is not leading a Christian life.”

Fleeing the Wrath to Come

“You can not flee from the wrath to come until you forsake the sin you love.”

Character the Basis of Judgment

By J. N. Anderson

By J. N. Anderson

The conviction that God exists, and that we as free moral beings must stand before Him in our true character, is both general and deep-seated; in other words, we feel in our inmost selves and in the very fitness of things, to say nothing of divine revelation, that a final, eternal judgment awaits us somehow and somewhere on the borders of this and the future world. In this matter we have no choice; as sure as time passes on, so sure it is that we are approaching that event. The whole human race is as it were one great stream ever flowing irresistibly onward, approaching slowly but surely that mighty rock against which it must inevitably strike and divide, each branch running to its own — its final destiny. In this life the good and the bad mingle and commingle, the wheat and the tares grow side by side in the same field; the two kingdoms of light and darkness seemingly run parallel and outwardly blend. This can not be so ever; a final separation must come. Some years ago Lincoln declared that the American nation could not exist half free and half slave; and he was right. It is if possible still more true that the universe of God can not remain half holy and half sin. Can any one conceive of such characters as Judas the traitor and John the beloved disciple, or Paul and Nero, sharing in common the future world? As well try to mix light and darkness; they are mutually exclusive. Each character is in itself a little world which reflects and determines the world to which it conforms and belongs.

But in this judgment, this final, eternal separation, what is the test, the touchstone, by which such tremendous decisions are made? On what basis can the holy God fix upon His own created children destinies that are infinitely opposed to each other? In this there can be nothing artificial or arbitrary, since both the righteousness of God and the final destiny of man are involved. It must be in accordance with some principle that is as fixed as the very throne of God.

With great boldness Jesus invites all the sin-sick and sorrowing ones of earth to come unto Him in the assurance that He is prepared to satisfy the deepest longings of the human heart; and with the very same boldness does He assert that in Him are vested the right and the authority to pass sentence of eternal judgment on every human soul. In His teaching and in His life He never failed to set forth the infinite love that God bears toward the sinner; but on the other hand He was no less explicit in making known the moral responsibility of every individual. He was unflinching in His condemnation of sin despite His tenderness for the lost sinner. “He did not come to reduce the moral order to an anarchy of grace, and to break the inevitable connection between sin and punishment.” He taught that the unprofitable servant will be cast into outer darkness; that the fruitless branches will be cast into the fire and be burned; that the selfish servants will be cast into the fire prepared for the devil and his angels.

Jesus did not rest the judgment of mankind on the mere will of God, nor did He make it depend on the belief of man. With Him all will be judged by what they are in the sight of God. As their characters are, so will all be classed. On this point we never hear a protest from the enemies of our Lord, nor do we know of any recorded. The wheat is gathered into the garner. Is not this right and reasonable? The tares are consumed in the fire. What else could be done with tares? The good fish are taken out of the net and put into vessels, while the bad are cast away. Is not that the reasonable and only way to do? The five foolish virgins are refused entrance not because they are late, but for the very good reason that the bridegroom does not know them. Had they been friends, he could not well have refused to admit them; and they being strangers, what cause for complaint had they when he turned them away? Is not this reasonable and entirely right? Do we not thus deal with each other in this life? This is indeed the very essence of justice and mercy. In this there is nothing arbitrary, no display of authority, no fixing of destiny by a power outside of man. Viewed in this light, judgment is seen to be a mere disclosing of what actually is. It is not a pronouncing of sentence, but rather a manifestation of the character already fully developed.

Once again, the wicked are bidden to depart, not because God exercises His infinite power of judgment against them, but because they in their inward state of mind and heart are accursed. God could not Himself change that fact. Nor is it different with those on the other side, since they are in their very natures in a state of blessedness. This is what they are, not what God makes them by pronouncing the word “blessed” in their hearing. The great Judge merely pronounces what is, and in no way alters the character concerned. The final judgment, then, that awaits us all is a mere classification according to our character; as a man is in his life, his heart, so will he be classed in that great day.

Getting Closer Each Day

By Clara Edna Rosencrans

By Clara Edna Rosencrans

CAME across the above heading to a real estate advertisement the other day, and it seemed so suggestive, that I note a few thoughts which the appeal brought to my mind. The title first caught my eye, and my heart fairly stood still at the thought of the tremendous possibilities either for life or death, that face us in this crisis in the world’s history; for the end truly is “getting closer each day,” how close we may not know. The day, the hour, is fast drawing on when the last subscriptions can be made in God’s plan with the “stock bonus” of “an inheritance incorruptible, and undefiled, and that fadeth not away.”

“Beautiful for situation is Zion, the joy of the whole earth,” and we may each have a residence in that city,—a home on the banks of the River of Life, and a life that measures with the life of God.

There is just one question: Will our applications be sent in in time? There is plenty of room for every one, but “there is a time for everything under the sun,” and we must see to it that our names are entered before the accounts are finally closed up.

To those of us who feel that we have a “home over there,” there comes this question: How are we seeking to improve it? Are we adding to its beauty, stone by stone, planting trees of righteousness about it, drawing supplies from the River of Life for its crystal fountains? Does the lily unfold there its petals of spotless purity, and, amid its evergreen shadows, does the amaranth gleam forth,—emblem of a life eternal?

The people who respond to the real estate firm are fitting up homes for, at best, a short sojourn. Yet notice how comfort and elegance are consulted in every particular. Note how earnestly they entreat their friends and relatives to become dwellers therein.

Should it not put us to shame, when we think that this “home” which we claim to be earnestly seeking is to be ours forever, that everything we do to beautify it will

give lasting satisfaction, and that those of our friends who remain outside will suffer eternal death? Alas! how little we do to win them to loving allegiance to our King! and how little we strive to gain for them a freehold in the city of our God! Can we not at least become as earnest and zealous about this work, as are the people of this world, knowing what mighty issues are at stake? knowing, too, that this home is free to them and to us on one condition—that we accept it?

Let us, then, strive to enter in, strive to learn the language of that city—the language of unselfish, loyal living—true, unshrinking service for our King, and thus bring some one home with us, to share the many mansions when they shall have been finished and our Sovereign says “Come.”

Mountain Grove, Missouri.

The Perfect Guide

By Amos E. Flint

By Amos E. Flint

To MAN was giv'n a perfect law, A covenant without a flaw, Blest testimonies sure; Of value more than worlds of gold, A firm foundation laid of old, Forever to endure.

No rival code with it can vie To teach, convince, and edify Frail mortals here below. Angels of light adore that guide, And loyal to its rule abide With fond devotion's glow.

Graven upon enduring rock, 'Midst fiery flash and earthquake shock On rugged Sinai The Author 'scribed the precepts ten In quick'ning word, for sons of men To laud and magnify.

Man's feeble hand can not efface The testimonies of God's grace, Supported by His throne; True counselors, blest and divine, Long shall their sacred teachings shine,— Long as God's name alone.

That law reclaims from false desires, With wisdom pure the mind inspires That hastens to obey; An unction for the feeble sight, To show the path of truth and right, From which we often stray.

Then fix that guide on willing heart, Nor from its leading e'er depart, Tho others scorn it here. 'Tis blest to heed its high commands With heart sincere, and ready hands, Inspired by holy fear.

A great reward attends on those Who wilfully do not oppose The teachings there purveyed; For all who gain that blissful home Where evil-doers never come, Must in those scales be weighed.

Granger, Washington.

Jesus the Healer

（From Daniel March’s “Walks and Homes of Jesus”）

The world is one great lazar-house of diseased and suffering souls,—and Jesus comes, in the message of His Word, to make them whole.

The first awakening call of the Gospel to every soul is still the same as that which fell from the lips of Jesus in the porches of Bethesda: “Wilt thou be made whole?” This is the great question of redemption in answer to the great cry of humanity—“Who will show us any good?” Christ comes as a Saviour, a Healer, a Redeemer, and the help which He offers is sufficient for the utmost sorrows and necessities of the human race. It is not a partial or a temporary relief which He brings. He would make the wounded spirit whole. He would save from death. He looks upon us in love, that we may see in His eye the promise of something better than the world can give.

The three great moral faculties of the soul are faith, hope, and love; and these lie all paralyzed and inactive, until Christ comes to give them life.

Faith the Channel

Faith is the conducting medium by which the renewed heart is made to beat in unison with the heart of infinite love. Faith is the living hand by which the soul takes hold on infinite help. Faith lifts the veil from the unseen world, and displays the glories of the Paradise above. Faith lightens the burden and relieves the weariness of life by anticipating the rest of heaven. Faith rejoices in the depths of affliction, conquers in the great fight of temptations, waxes stronger under every trial of its strength, reposes for protection under the overshadowing throne of the Most High. And yet without Christ, there is no assured foundation on which such faith can rest. He alone is the Author and the Finisher of faith. He comes to the poor, the helpless, and the guilty, saying, “Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? Whosoever liveth and believeth in Me, shall never die.”

Hope is the recovered treasure, the loss of which had left the soul utterly poor and undone. Hope can sustain the soul, like a sure and tried anchor, amid all the tempests and agitations of the world; it can give confidence and peace when the heavens are dark, and the journey of life is ending in the valley of the shadow of death. But without Christ the soul is utterly without hope; and He comes upon the mission of mercy to bring back the lost treasure, and to make every soul who will receive Him infinitely and forever rich in the possession of the hope of eternal life.

Power of Love

Love is the golden chain which binds the believing soul in willing bonds to the service of the supreme Sovereign, to the society of the holy and the blessed, to the maintenance of justice and truth forever and ever. Love lifts the ransomed soul from the deeps of despair, and gives it wings to climb the highest heaven, and a voice to sing its great Redeemer’s praise in sweeter strains than angels ever sung. And it is Christ who comes to quicken, in every soul that receives His Word, the paralyzed capacity for such love, and to kindle the faintest spark of spiritual life into immortal flame. Christ comes to lift up the depraved and darkened slave of sin, and make him a fit companion for the seraph that adores in the highest heaven, and shines the brightest in the splendors of the eternal throne.

These three great moral faculties of man—faith, hope, and love, without the use of which he is a paralyzed and helpless creature—this immortal triad of powers, by the exercise of which man enlists the help of Omnipotence, is all in ruins until Christ comes with the word of life. He comes to give soundness and unconquerable vitality to man’s ruined nature, by renewing its decayed and unused capacities for faith, hope, and love.

Continue reading: Tho I Should Die with Thee, Yet Will I Not Deny Thee