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Review and Herald, Vol. XXX, No. 9

THE PERFECTION OF THE LAW OF GOD.

Review and Herald

Third-day, August 13, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Third-day, August 13, 1867

THE PERFECTION OF THE LAW OF GOD.

By John Matteson

BY ELD. JOHN MATTESON.
TEXT. “I have seen an end of all perfection; but thy commandment is exceeding broad.” Ps. cxix, 96.
The law of God is a subject upon which much has been said, but this subject is not yet exhausted. It still presents a wide field for investigation. The endless cycles of eternity itself can never exhaust the completeness and fullness of that holy law, which is founded upon the righteousness, and reflects the character, of the omnipotent and infinite Creator.
The law of God is expressed in the ten commandments, given upon Mount Sinai. “And he wrote upon the tables the words of the covenant, the ten commandments.” Ex. xxxiv, 28. “And he declared unto you his [God’s] covenant, which he commanded you to perform, even ten commandments, and he wrote them upon two tables of stone.” Deut. iv, 13. “I will give thee tables of stone, and a law, and commandments which I have written.” Ex. xxiv, 12.
In the text last quoted it is evident that the commandments spoken of are the ten commandments written upon the two tables of stone, for the Lord wrote none other. That the law spoken of is the ten commandments is shown by the use of the words “commandments which I have written,” defining what law it is that is found on the tables of stone. This text cannot mean that the Lord gave Moses three separate things: tables of stone, a law, and commandments, for we all know that the commandments were written on the tables. The word “law” stands right between the two classes, consequently can refer to nothing else but the commandments written upon the tables. The Lord called upon Moses to come up into the mount for the express purpose that he might receive that law which God had written in ten commandments upon the tables of stone.
We must therefore inevitably come to the following logical conclusion from the premises contained in the three texts quoted: 1. The ten commandments are God’s covenant. 2. The ten commandments constitute, according to God’s own words, a separate law. 3. Therefore, the ten commandments are the law of God.
The law of God is unlimited in its duration. We have now seen that the ten commandments are called God’s covenant, which he commanded. This will make the application of the following texts plain: “The mercy of the Lord is from everlasting to everlasting upon them that fear him. . . . To such as keep his covenant, and to those that remember his commandments to do them.” Ps. ciii, 17, 18. The mercy of the Lord will never cease. God will have such as fear him so long as the world stands, and in the world to come the fear of God will continue with the righteous forever. We learn further; that to fear God is to keep his covenant or commandments. Therefore the law of God must exist as long as the mercy of God exists and the righteous exercise the fear of God or keep his law.
“He will ever be mindful of his covenant. . . . All his commandments are sure. . . . They stand fast forever and ever. . . . He hath commanded his covenant forever; holy and reverend is his name. . . . His praise endureth forever.” Ps. cxi, 5–10. Shall the praise of God ever cease? Nay, verily. But of equal duration with this is the law of God.
“This is he [Moses] that was in the church in the wilderness with the angel which spake to him in the Mount Sinai, and with our fathers; who [Moses] received the lively oracles [ten commandments] to give unto us.” Acts vii, 38. Here the well-known fact is stated, that Moses received the ten commandments from the hand of God on Mount Sinai; and it is also stated that they were given to Moses for the purpose that he should deliver them unto us. To whom? To the Christians. On the occasion of the martyrdom of Stephen the distinguishing line between the disciples of Christ, and the old Jews who rejected Christ, was plainly drawn. He was the persecuted, they the persecutors. He died in the service of his Master, Christ. They killed him in the service of their master, the Devil. Does Stephen say, “The lively oracles were given to you Jews?” Certainly not. But, guided by the Holy Spirit, he claims that they were given to us—Stephen and the rest of the disciples, as well as all that love Christ and his commandments. This we still claim. We cannot give up such a precious pearl. We do not want it trodden down by swine. With Stephen we love the lively oracles, and humbly thank the Lord that they were given unto us [Christians].
Well may Paul say, “Do we then make void the law through faith? God forbid; yea, we establish the law.” Rom. iii, 31. Do you ask which law Paul meant? “I delight in the law of God. With the mind I myself serve the law of God.” Rom. vii, 22, 25.
Having thus briefly pointed out the existence and perpetuity of the law of God, I proceed to point out a few features in the perfection of that law.

I. THE LAW OF GOD IS PERFECT BECAUSE IT REFLECTS THE CHARACTER OF GOD.

When a king takes possession of an earthly throne his character is most plainly seen in the proclamation and execution of his laws. If he is a cruel tyrant, his rules will be such as to deprive his poor subjects of all liberty, and to crush them with severe oppression. If he is a spendthrift who wants to revel in sensuality, he will place heavy taxes and burdens on his people. If he is warlike, he will pass regulations for the army and navy. If merciful and just, his laws will tend to guard the liberty, rights, property, and lives of his people. So likewise the law of God becomes an index to his character.
The God we worship is the Creator of heaven and earth. The heavens declare his glory, and the earth abounds with the works of his hands. Throughout nature we discover fixed laws and regulations which he has decreed. These all speak of perfection, of infinite power, wisdom and love. The existence of a God, possessed of such a character, no enlightened and observing man can doubt. Now then, if the law which the Bible calls the law of God also reflects such a character, then this is the strongest kind of proof that the ten commandments, and the principles therein contained, are the law of the Creator of heaven and earth.
1. It exhibits the justice and impartiality of God. No man is exempt from the duties required by the law of God. “Fear God and keep his commandments; for this is the whole duty of man (Danish, the duty of every man).” Eccl. xii, 13. By human laws small crimes are often punished severely, but if some great man becomes the instigator and partaker of the basest crime, he will go free, or receive only a slight punishment. A single rebel among loyal people, if convicted, would soon be shot, but the ringleader of the most infernal rebellion, the greatest enemy of liberty and human rights, goes free. It is very satisfactory to realize that God is not thus unjust, and that his law exhibits no such impartiality. “God is no respecter of persons. But in every nation he that feareth him, and worketh righteousness, is accepted with him.” Consequently all that do not fear God, but transgress his law, are rejected by him. Kings and mighty men, wise and rich men, are all by the law of God placed under the same obligations with the weak and the poor. The penalty affixed to this law—death—makes no exemption. “The Lord will not hold him guiltless that taketh his name in vain.” He will execute justice in the manner and at the time appointed. His dealings with people in the past do fully prove that the law is not an unmeaning letter. Though Justice has made a covenant with Longsuffering to tarry awhile, yet Justice will be gloriously vindicated in due time.
But justice not only assigns punishment for crime, it also pronounces a blessing and promises a reward to the obedient. “Showing mercy unto thousands of them that love me and keep my commandments.” “Blessed are they that do his [the Father’s] commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Rev. xxii, 14.It is also evident that the man who obeys the last six commandments, containing our duties to our fellow-men, will be considered a just man. The commandments do not only forbid a certain vice, but do also enforce the opposite virtue, which is summed up in the words: “Thou shalt love thy neighbor as thyself; I am the Lord.” Lev. xix, 18. All will admit that this principle exhibits perfect justice. Then this law must also have had its origin from the just Creator, and is still the expression of his holy will.
2. It reflects the holiness and purity of God. All vice is therein forbidden; all virtue commanded. We can easily trace back to this law every principle of right. My neighbor is sick and poor. I ought to help him. If I neglect it he may die. Now then, if my neglect of this duty becomes a cause of his death, it is certainly a violation of the sixth commandment. Again; my brother is not very smart in deal. I make a bargain with him. The terms agreed upon are for my gain and his loss, but I say nothing about it. I suppose every Sabbath-keeper, at least, will admit that this is stealing in the second degree. The law of God forbids all such wrongs. It forbids even the smallest degree of impurity, and demands the greatest degree of perfection and virtue. Jesus kept this law. “Even as I have kept my Father’s commandments, and abide in his love.” John xv, 10. The life of Jesus is therefore an illustration of the holiness and purity of God’s law. Since the fall no man has lived who could thus exemplify that law. Blessed be God, who sent his only begotten Son to this fallen world. “He was made flesh and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.” How beautifully the holiness of God, reflected by his perfect law, shone forth in the life and example of our illustrious Saviour. Truly, “the law is holy, and the commandment holy, and just, and good.” Rom. vii, 12.
3. It is a declaration of God’s authority and majesty. “Thou shalt have no other gods before me.” Who but the great Creator could claim such worship, demand our undivided affections, call for the deepest humility, and thus take to himself honor and glory, far above all principalities and powers? This law demands that nothing in heaven above or on the earth beneath should take up our attention or love, or be the object of our worship, but God alone. This is reasonable and just, for the God of heaven has authority, and majesty, and wisdom, and power, and glory. Every attribute of love, mercy, goodness, benevolence, holiness, justice, and virtue, found among men or angels, has proceeded from him. All the wisdom, power, and excellency found in this world, and in millions of worlds round about us, has sprung from God, and is still found in him. Were every intellectual being in the universe struck out of existence, no science would be lost, no principle of true philosophy forgotten, no heavenly truth lost. It would be all found in God. He is dependent on no one. All are dependent on him. He can give to all. None can give to him, but that which he had first given, and which was his own. And although he has conferred upon millions of living beings some degree of wisdom, strength, holiness, beauty, and happiness, yet the infinite store of divine wisdom and power, holiness and beauty is not diminished nor exhausted. Therefore is there found more excellency in God himself than in the whole creation around him. All the beauty of Heaven and earth would not be half so glorious to behold as the great Creator himself, for he is the sun that lends light to all. The sweetest songs of Heaven, the most rapturous melodies of heavenly harmony, the most ecstatic chords, produced on golden harps by immortal beings, could not fill the soul with more joy than the sweet and mighty voice of Jehovah. That voice will first be heard when he delivers the everlasting covenant to his waiting, agonizing people. Rev. xvi, 17. Luke xvii, 7. Then salvation draws near. Then the prospect brightens as the eternal day begins to dawn, and God’s Israel are going home to the Father’s house, to be presented by Jesus before the throne of God. Blessed hope, soon to be realized! We shall see God. Matt. v, 8. It fills my poor soul with unutterable longings.
This great God, whom we are called upon to worship by obeying his law, is none other than the God of nature. “In six days the Lord made heaven and earth, the sea and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day and hallowed it.” This great God has just claims on all his intelligent creatures to worship him. And the law which thus declares his authority and majesty can be none other than the law of God. “And delivered his strength into captivity, and his glory into the enemy’s hand.” Ps. lxxviii, 61. This refers to the ark, and the terms strength and glory can have reference to nothing else than the duplicate of God’s law which he gave to ancient Israel. Truly the law of God reflects his majesty and glory, and must be perfect.
4. It shows forth the mercy and love of God. It is truly mercy and kindness in God to warn his creatures against that which will bring upon them sorrow and pain; and to encourage them to do that which will secure present and future happiness. That the law of God is thus perfect, and founded in justice and love, even earthly governments acknowledge; for they use the law of God as the great pattern and standard after which they form their laws. And those nations who are ignorant of, or have departed from God’s law, are also less civilized, and have more imperfect governments. Yet the kings of earth do not honor the great God of Heaven, or give him the glory, from whom every true principle of legislation, of justice, and mercy, has sprung.
First. True obedience to this law is the effect of love. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.” Matt. xxii, 37–40. Here the two divisions of love are referred to—love to God, and love to our fellow-men. The effects of the former are seen in obedience to the four commandments on the first table; the effects of the latter branch, in obedience to the last six commandments. “This is the love of God, that we keep his commandments.” 1 John v, 3. Thus obedience to God’s holy law is the natural fruit or effect of love to God. But love to God has originated from God. “We love him, because he first loved us.” 1 John iv, 19. As long as God exists, so long will he continue to exercise love toward his children. This love begets love to him, therefore will God’s children love him to all eternity. But we have seen that the legitimate result of love to God is, that we keep his commandments; therefore these commandments can never cease, so long as God exists, and his character remains unchanged. Sooner could you forbid the vine to bring forth grapes, or prevent the clouds to send forth rain, than you could destroy this precious fruit of God’s love, obedience to the law of God by his children. There hangs that precious fruit on the tree of love. The storms of temptation and persecution have violently shaken the heavenly tree. All the elements of darkness combined have raged against it. All the infernal powers of evil men and angels have hurled their thunderbolts at it. Much precious fruit have they caused to fall to the dust. But there stands the heavenly plant still unshaken, rooted and grounded in the love of the Eternal One, still bringing forth precious fruit. Blessed be God. And the fruit that fell on the ground is not lost. The trumpet will sound. The saints arise. This mortal will put on immortality. Then the heavenly fruit will shine more glorious than ever. The saints will be filled with the fullness of God’s love, and their obedience be as perfect as that of angels. Then the prayer of God’s children will be fulfilled. “Thy will be done on earth as it is done in heaven.” But the powers of darkness will cease their warfare. They will be hushed in silence, and never, never more disturb the peace of the children of God.
Secondly. Obedience to the law of God will bring happiness and peace. A tree is known by its fruit. But every one, who from a true motive has obeyed that law, can testify that nothing in this world brings so much satisfaction or true happiness, as the keeping of those precepts. “The statutes of the Lord are right, rejoicing the heart. . . . More to be desired are they than gold, yea than much fine gold; sweeter also than honey and the honeycomb.” Ps. xix. “The law of thy mouth is better unto me than thousands of gold and silver.” “Great peace have they which love thy law; and nothing shall offend them.” Ps. cxix. “I delight in the law of God after the inward man.” Rom. vii. Obedience to that law will secure peace and happiness in the family, in our neighborhood, in the whole earth, as far as it is obeyed.
The more I meditate on the law of God, the more I admire its perfection; the more I discover in it the attributes of a wise, just, holy, and merciful God. Thou art worthy, O God, to be worshiped, to receive honor and blessing and glory. Oh that I could keep thy precepts more perfectly. Unto thee I owe my existence, my all. Mould me after thine image here, that in the world to come I may rejoice in perfect and eternal obedience.

II. THE LAW OF GOD IS MORE PERFECT THAN ALL HUMAN PERFECTION.

This is most evident to such as love that law, and earnestly strive to pattern their own lives after its precepts. The more we study the law, the more perfections we discover in it. And every additional information brought to light from those heavenly principles, points out in us imperfections which we did not previously notice. Ever since Adam sinned we have been much troubled with pride and self-exaltation. Our rebellion against God sprung from an unwillingness to give God the glory, and a desire to take to ourselves those honors which belong to our Creator. And in the last generation this prevailing evil has greatly increased. May the Lord help us to be benefited as we proceed in our considerations.
1. All human perfection is limited. This is evidently taught in our text. “I have seen an end of all perfection.” To the perfection of God there is no end. His law is perfect. The perfection spoken of can therefore be none other than human perfection. The psalmist looks around, no doubt, on those who were endeavoring to live in the fear of God, and then compares and measures their perfection by the law of God. The result is that he declares that there is an end to all human perfection; but the law of God is not thus limited. “Thy commandment is exceeding broad.” We claim to be commandment-keepers, and often speak of keeping all the commandments of God. This is right. When we reject the traditions of men, and endeavor to honor God by remembering his statutes to do them, this is pleasing in the sight of God. “We keep his commandments, and do those things that are pleasing in his sight.” 1 John iii, 22. Yet with all this, there is great danger of becoming exalted; of thinking more highly of ourselves than we ought to think. Rom. xii, 2. “Knowledge puffeth up.” 1 Cor. viii, 1. Not because there is any evil in knowledge, but because the pride which may be left in us takes occasion of the knowledge to make us think that we are somebody. Thus our prayers often happen to savor much of Pharisaism. I thank the Lord that I am such an honest man. I am a Sabbath-keeper. I know a great deal about present truth. If my ignorant neighbors would only listen to me, how much I could teach them. Then we look down upon them as inferior creatures. Next, we begin to think that our brethren ought to honor us some. Then we feel our own importance, and are in a fair way to have our hearts all covered over with large, glittering flowers of self-righteousness and self-conceit. And even those who are leaders, and have had many years of experience in the work, are by no means proof against these devices of Satan. Then humility hangs her head like a drooping flower. The contrite spirit takes its flight. We get into a lukewarm condition; think ourselves rich and increased with goods, and know not that we are poor, and blind, and naked. Then, where is the zeal, the fervent love, the penitential tear, the humble confession, the hungering and thirsting after righteousness? Where is the ardent longing for Jesus, the communion with him, the tender compassion toward our brethren and fellow-men? O God! deliver us from pride. Help us to seeour own weakness, that we may flee to Jesus. Help us to draw so near to God that we may feel his everlasting arms surrounding us. In him alone is our strength.
First. Human perfection is limited by ignorance. In 1844 there was a people who looked for the coming of Christ. We have good reasons to believe that many of them were more zealous and devoted than we find Adventists at the present time. God was with them, and they rejoiced in union, harmony, and brotherly love, while they were despised by a scoffing world. Yet they did not keep the fourth commandment. Not because they did not like to, but because they were not enlightened. Four years ago most Sabbath-keepers lived in gross violation of the laws of health, injured their own bodies, shortened their lives, and consequently violated the sixth commandment. They were ignorant, and have since that time proved their desire to walk in the light, as the light has shone. And though with some it takes several years before the light can penetrate their gross darkness, yet we hope that not many will be left behind. At least, the time cannot be far distant when we must cease to plead ignorance on this point. We need not wonder if the future should bring new light to us, whereof we may be still ignorant, for the law of God is exceeding broad. “Open thou mine eyes that I may behold wondrous things out of thy law.” Ps. cxix, 18.
Secondly. By weakness. Man is truly a weak creature. Having served sin so long it is not to be wondered at if some weakness should still cling to the most devoted, the most zealous servant of God. Christ is the perfect pattern. He kept the law of God. But even those who claim perfect sanctification would not say that they are in all points of godliness equal to Christ, with the exception, perhaps, of some rank fanatic. Where is there such purity of thought, word, and actions? Where such infinite love, such meekness, patience, and tender compassion? Will you not bow down your head and acknowledge the superiority of Christ, even laying aside his divinity? Do you not discover your own deformities when you are placed side by side with Christ? Do you not blink, and cry out unclean, and bow down in the dust to the last Adam, the second man, who is the Lord from Heaven? If you do not, I dare say that you know but little about sanctification, for you lack one of the most essential of the Christian graces—humility. A deep sense of our own unworthiness is very necessary to salvation. Even with my best endeavors I must realize that I am an unprofitable servant. Luke xvii, 10. Many believe that when they think and feel that they are sanctified then it is even so. They say their heart is filled so full with the love of God that there is not room for anything else. But if the claims of the law of God are presented to them they turn away in disgust, and the plainest truths of God’s word they reject as heresy. Thus the sequel proves that a man is not holy simply because he imagines himself to be sanctified. And such instantaneous sanctification is mostly founded in ignorance and fanaticism. We must go through trials to be made perfect. The blessing which we obtain as we lift up our hearts in prayer to God, is only a preparatory work. Then God bestows a degree of faith, but afterward comes the trial when faith must be exercised. As the precious gold is purified in the fire, so must we be purified by trials. 1 Pet. i. If we resist the temptation, endure the trial, and overcome, then we are made a little stronger and are better able to endure the next trial. Thus, and only thus can we overcome our weakness. And as long as God sends us trials we may rest assured that there is still some dross which needs to be purged away. Truly we are a weak race, and our greatest weakness is that we do not realize our own weakness, and are prone to cover it up. May the Lord give us eye-salve and help us to see.
Thirdly. By accidents. We cannot see into the future. We know not what the morrow will bring forth. Often we act from good motives and try to do our best, but something happens which we never thought of, and all our efforts prove to be in vain. No good results follow. Sometimes a little good may follow, but it is not at all adequate to the exertions put forth. At other times we may even injure some one, through our lack of discretion, or by blunders, or by hasty words or actions. Some say that the Lord will take our motives for our actions. This is not true. At least I never found such teachings in the Bible yet. The Lord will take a thought or motive for a motive, a word for a word, a deed for a deed. If the motive is good it will be thus considered, and if the action is wrong, it will forever be wrong. In the judgment we must all be judged according to our deeds. Not according to what we determined to do, but according to that we have done. The law of God makes no provision for accidents. When we therefore come short in this respect, we have good reason to acknowledge our own weakness and imperfection.
Fourthly. By a lack of fullness in degree. The law of God has claims, not only upon our actions and words, but upon our thoughts and affections. It is perfect in the highest degree. It also demands the highest perfection, the most perfect obedience. It makes no provision for ignorance, or weakness, or accidents. It requests that we should be holy as God is holy. “Thou shalt have no other gods before me.” The young man that came to Jesus had kept the last six commandments, but the first commandment had never entered into his heart. His possessions took up a larger share in his affections than God. Matt. xix. Thus it is now likewise easier, in some measure at least, to do our duty to our neighbors; but when we come to test how much room God takes up in our thoughts, meditations, plans, words, and affections, we often come short. And yet the genuineness and perfection of all our actions is determined by our love to God. Oh! how necessary to obtain more fullness of this love. If, like that man, we loved our earthly possessions more than God, we were not Christians at all. But even if we love God more than everything else, there may be degrees in the fullness and fervency of such love. And as long as there are higher degrees to be obtained, as long as there is dross in our hearts to diminish such love, so long imperfection remains with us, and we must continue to press forward until we be “filled with all the fullness of God.” “Till we all come . . . unto a perfect man, unto the measure of the stature of the fullness of Christ.” Eph. iii, 19, and iv, 13.
2. The law of God is perfect in the highest degree. This is evident from the fact that it was given to man before sin entered into the world, while as yet he was pronounced very good. You may say, how do we know that it was given then? We know that God forbade our first parents to covet and steal the fruit of the tree of knowledge of good and evil. And he sanctified or set apart the seventh day for man to keep holy. Gen. ii, 3, 17. Mark ii, 27. And if you will take a survey of the rest of the commandments, you cannot imagine for a moment that Adam could violate any of them and yet be a perfect man. Your good sense would revolt at the idea of Adam’s worshiping idols, swearing and cursing, stealing and killing, and still retaining the friendship of God. Consequently he knew that these things were wrong. And this knowledge we find imparted to his posterity. From the days of Cain and Abel down to Mount Sinai, we can trace a knowledge of the principles of the ten commandments. In that mount, God honored the children of Israel, by depositing his law with them, written out in legible characters, that it might not be perverted nor forgotten. The same is also plainly seen from the reasoning of Paul in Rom. vii: “The commandment which was ordained to life, I found to be unto death.” And Eze. xx, 11, 21: “My judgments, which if a man do he shall even live in them.” After man had fallen into sin, these commandments could not be ordained to life; for the Lord knew that man had already violated them, and they would only be found unto death. But before sin entered the world, they could be ordained to life. Now when man fell and violated the commandments, this could not change the law in the least degree. The character of God could not change. Neither could his holy will, expressed in his law, change. Man has changed, has become sinful and imperfect, and consequently sick and debilitated. But the law has made no provision for this, except the penalty. The law cannot stoop down to accommodate itself to poor, fallen man. The moral law is as un- changeable as the law of nature. If a man overloads his stomach with too rich food or too much, the law of nature cannot change to accommodate him. No more can the law of God change to call even the smallest violation or neglect a virtue, or excuse it and cover it up.
This being true, how can the law be adapted to our present wants? First, “By the law is the knowledge of sin.” “I had not known sin but by the law.” Rom. iii, 20; vii, 7. “The law of the Lord is perfect, converting the soul. . . . The commandment of the Lord is pure, enlightening the eyes.” Ps. xix, 7, 8. Here is the eye-salve so much needed in these last days. Teach me thy statutes. Show me my imperfections. Magnify God and tremble at his word. But let me humble myself in the dust, and come before God with a broken heart and a contrite spirit. Secondly, The law of God is “a lamp unto my feet.” It is the perfect standard of holiness. “All thy commandments are righteousness.” Ps. cxix, 172. Paul believed all things written in the law, and therein exercised himself to have a conscience always void of offence. But this standard of holiness being so perfect and I so imperfect, how can I obtain the favor of God?
3. Terms of acceptance with God. God has made provision for the pardon of sin, as he gave his only begotten Son to die in our stead. “The Lord hath laid on him the iniquity of us all.” Isa. liii. “He hath made him to be sin for us.” 2 Cor. v. “By him, all that believe are justified from all things.” Acts xiii, 39. “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” 1 John i. All this I understand very well, you say. If I repent and turn away from sin, and keep the commandments of God, then I am accepted with the Father through Jesus. But what about sins or wrongs after you begin to keep the commandments? Can God also forgive them? Or do we fulfill the law now without failing? Who does? Who will cast the first stone? How many, for instance, are fully obeying the sixth commandment, as it stands connected and related to the laws of life? How many can say that they live just right with regard to food and drink, sleep, labor, &c.? And if we come short in obeying the physical portion of that law, do we find ourselves more perfect in obeying the law in its spiritual bearing?
When we first try to serve the Lord, we are only beginners. By trials and sufferings we must learn obedience. Even the Son of God learned obedience by the things which he suffered. Heb. v, 8. There can be no other way for us. Therefore God is merciful in leading us through trials, that we may grow in grace. Thus we become acquainted with our own weakness and discover our own failings. Such failings are wrong. It is displeasing to God. But what shall we do? Sit down, and be discouraged, and give up the struggle? No! this will never do. “If any man sin, we have an advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins.” 1 John ii. If I confess my sin before him, and plead the name of Jesus, he will pardon, and I must try to be more diligent in watching and praying. Nearer to God, is my daily motto. Then I can go to the Lord with filial fear and pray, “Forgive us our debts, as we forgive our debtors.” This prayer, all will admit, contains all the elements which may enter into the daily petitions of a child of God. And that portion of it which is quoted, certainly implies daily imperfections. I presume, then, that none will contend that we, in this probationary state, can get to such a degree of perfection that we must expunge from the Lord’s prayer the petition: “Forgive us our sins; for we also forgive every one that is indebted to us.” Luke xi, 4. When Jesus has finished his ministration in the temple of Heaven, and the mandate goes forth: “He that is holy, let him be holy still;” then that petition will cease.
But how then can we be called commandment-keepers? Time and space fail me to do justice to this question. But I will point out a few ideas contained in the scriptures, then you can search for yourselves. Abraham kept God’s commandments. Gen. xxvi, 5. Yet he erred in his family relations, and had to pass through many trials, until his faith and confidencein the promise of God showed itself victorious, as he proceeded to offer his only son. Abraham obeyed God in his general conduct before that time, but with his obedience was mingled some human imperfections, wherefore he had to be purified through trials. Jacob was obedient to his parents. Gen. xxviii, 7. He was accepted with the Lord. Gen. xxviii, 13. Yet he erred in some things, and had to encounter the bitterest trials. Through confession, weeping, and supplication, and agonizing struggle with the angel, did he obtain acceptance. Gen. xxxii, 24; Hos. xii, 4. In no other way can we become partakers with him in the promise.
When we seek first the kingdom of God and his righteousness; when our sins are forgiven through Christ, and we love God more than any other object; when it has become our chief object in life to obey God and glorify him; then we are his children. And as we are proceeding in the school of probation, and discover imperfections and errors in ourselves, or sometimes stumble in the way, the only remedy is to seek the Lord more earnestly, and find acceptance with him daily through the merits of Jesus. What a blessed assurance, to know that we have an high priest in Heaven, who can be touched with the feeling of our infirmities. This is a healing balm to the wounded heart. And by the smiles of forgiving love we are enabled to love Jesus more and serve him better. We hunger and thirst after righteousness, and long for the kingdom of God, when his glory shall cover the earth.
May the Lord help us to so strive that we may obtain an inheritance in the mansions of light, and there more fully learn to understand and obey the law of God without a shadow of imperfection.

THE SABBATH.

Holy Sabbath-day of rest! God Almighty thee hath blest; He to man, in Eden's bow'rs, First proclaimed thy sacred hours.
Holy Sabbath! all divine, Jesus tells me thou art mine; Sinai's law must ever stand,— BINDING IS THE FOURTH COMMAND.
Holy Sabbath! without thee, Man is never, never free; All are slaves to Satan bound. Where is heard no Sabbath sound.
Holy Sabbath! type of Heaven! Dearest day of all the seven; I will love thee more and more, Till I reach the blissful shore.

The Sermon.

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom,
PREACH THE WORD. 2 Tim. iv, 2.

Matt. vii, 1, 2.

Judge not that ye be not judged. For with what judgment ye judge ye shall be judged; and with what measure ye mete it shall be measured to you again.
These verses do not forbid the magistrate to judge, and pass sentence on criminals; or the rulers of the church to censure and exclude such members as disgrace their profession; or Christians to withdraw from every brother that walks disorderly; for these are duties expressly enjoined in Scripture. In like manner it cannot be supposed, that our Lord intended to forbid his disciples to form a judgment of men's state and character according to their avowed principles and visible conduct; for in this very chapter he directs us to judge by this rule, and indeed many duties to others absolutely require us to form some judgment both in respect to their state and their actions. But we ought not to be officious, rash or severe in forming our judgment, nor hasty in declaring it. We should judge as favorably as we can where the fundamentals of Christianity are professed, and not disgraced by an inconsistent conduct. We ought to put the best construction on doubtful actions, and never ascribe apparently good ones to bad motives, without full proof; to shun curious inquiries into men's conduct, and injurious suspicions; and steadily to avoid giving our opinions to any man's disadvantage, without some duty requires it of us; or condemn whole sects and societies of men except as the scripture evidently condemns them. We should, as far as we can, shun every thing which savors of malevolence or spiritual pride; for the opinion which the Christian must form of the state of the world and the hearts of men, though he do not needlessly apply it to individuals, will give sufficient offence; and it ought not to be increased by rash and harsh judgments in particular cases.
He who is habitually propense to this self-sufficient, presumptuous, and censorious judgment of others, gives them great cause to suspect that he is devoid of true grace itself, and exposed to judgment without mercy from God. If a Christian gives way to so evil a spirit and practice, he may expect sharp corrections; nay, both the world and the church will commonly judge of men, according to their method of judging of others. Thus in every sense it is verified, that with what measure we mete it shall be measured to us again.—Scott's Notes.
While we are careful not to call evil good and darkness light, we should also guard against a censorious spirit, the offspring of pride and petulance, or we shall prepare bitterness for ourselves, and may expect sharp rebukes from God, and harsh censures from man. But why should we who have so much to be humbled for and to rectify in our own conduct, officiously expose our brother's faults, which perhaps are far less heinous than our own? Rather let us seek for far more self-knowledge, a sounder judgment, deeper humility; and grace to walk more circumspectly; that if we have the opportunity, we may have ability, influence, and tenderness, to counsel, caution, and reprove our brethren with propriety and efficacy.—Scott's Practical Observations.
Continue reading: THE LAW OF GOD AND THE SABBATH WHICH IT ORDAINS.