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Signs of the Times, Vol. 5, No. 39.

General Articles

Signs of the Times

Oct 16, 1879

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Oct 16, 1879

General Articles.

By Ellen G. White

LOVE AND POWER OF JESUS.

BY MRS. E. G. WHITE.
THE mission of Christ brought him to Capernaum. When the news spread abroad that Jesus was a guest at the house of Peter, men, women, and children flocked from every direction to hear the wonderful Teacher. There was a man in the vicinity who was reduced to utter helplessness by the incurable disease of palsy. He had given up all hope of recovery. But his friends and relatives had heard the gracious instruction of Jesus; they had witnessed his wonderful miracles; they saw that he turned none away, that even the loathsome lepers found access to his presence, and were healed, and they began to hope that the paralytic might be relieved if he could be brought under the notice of Jesus.
They tried to encourage the sufferer, telling him of the miraculous power of Jesus to cure every malady, of the words of mercy he had spoken to the despairing, and of those who are set free from the power of Satan by a word of his sublime authority. As the palsied man listened to the good tidings, hope revived in his heart that he might be relieved of his terrible infirmity. He longed to see Jesus and place himself in his hands. But when he reflected that dissipation had been the main cause of his affliction, hope sank, for he feared that he would not be tolerated in the presence of the pure Physician. He had loved the pleasures of sin, his life had been a transgression of the law of God, and his bodily affliction was the penalty of his crime.
He had long before placed his case in the hands of the Pharisees and doctors, entreating their interest and sympathy, hoping that they would do something to relieve his tortured mind and physical sufferings. But they had looked coldly upon him and pronounced him incurable. They had added to his woe by telling him that he was only suffering the righteous retribution of God for his misdemeanors. It was the custom of the Pharisees to hold themselves aloof from the sick and needy. They held that sickness and distress were always an evidence of God's anger toward the transgressor. Yet frequently these very men, who exalted themselves as holy and enjoying the peculiar favor of God, were more corrupt in heart and life than the poor sufferers whom they condemned.
The palsied man had sunk into despair, seeing no help from any quarter, till news of the miracles of mercy performed by Jesus had aroused hope again in his breast. Yet he feared that he might not be allowed in his presence; he felt that if Jesus would only see him and give him relief of mind by pardoning his sins, he would be content to live or die according to his righteous will. His friends assured him that Jesus had healed others who were in every respect as sinful and helpless as himself, and this encouraged him to believe that his own petition would be granted.
He felt that there was no time to lose; already his wasted flesh was beginning to decay. If anything could be done to arrest mortality, it must be done at once. The despairing cry of the dying man was, Oh that I might come into his presence! His friends were anxious to assist him in gratifying his wish, and several projects were suggested to bring about this result, but none of them seemed feasible. The sick man, although racked with bodily pain, preserved the full strength of his intellect, and he now proposed that his friends should carry him on his bed to Jesus. This they cheerfully undertook to do.
As they approached the dense crowd that had assembled in and about the house where Jesus was teaching, it seemed doubtful that they could accomplish their purpose. However, they pressed on with their burden, till their passage was completely blocked up and they were obliged to stop before they arrived within hearing of the Saviour's voice. Jesus was within, and, as was customary, his disciples sat near him; for it was most important that they should hear his words, and understand the truths which they were to proclaim by word or pen over all lands and through all ages.
The haughty Pharisees, the doctors and the scribes, were also gathered near with wicked purposes in their hearts, and a desire to confuse and confound the sacred Teacher, that they might accuse him of being an impostor, and condemn him to death. Jealous of his power and wisdom, they concealed their intense hatred, for the purpose of closely watching his words, and calling him out upon various subjects with the hope of surprising him into some contradiction or forbidden heresy that would give them an excuse to prefer charges against him. They were present when Jesus healed the withered hand upon the Sabbath day, and these men, who claimed to enjoy the special favor of God, were filled with madness because he had presumed to do this good work upon the Lord's day.
Outside of these magnates thronged the promiscuous multitude, drawn there from various motives. Some felt an irresistible impulse to hear the words of Jesus; yet dimly comprehended their import. They were eager to catch every syllable of the sacred utterances; and, in many cases, seeds of life lodged in their hearts, to spring up afterward and bear blessed fruit. Others came from wonder and curiosity, or a love of excitement,—the desire to see and hear some new thing. All grades of society were represented there, and many different nationalities.
Through this surging crowd, the bearers of the paralytic seek to push their way; but the attempt is useless. They urge the necessity of their case, in order to prevail upon the people to fall back, but it is of no avail. The sufferings of the invalid are increased by his anxiety, and his friends fear that he will die in this scene of confusion. The sick man gazes about him with inexpressible anguish. Must he relinquish all hope when the longed-for help is no near? He feels that he cannot endure so bitter a disappointment. He suggests that they bear him to the rear of the house, and break through the roof and let him down into the immediate presence of Jesus.
Seeing that it is his only chance of life, and fearing that he cannot live to be taken home, his friends follow his suggestion. The roof is opened, and the sick man is let down at the very feet of Christ. The discourse is interrupted; the Saviour looks upon that mournful countenance, and sees the pleading eyes fixed upon him with a silent entreaty. He understands the case, for it was he who had led the perplexed and doubting spirit to himself. He had come to the world to give hope to the guilty and wretched. John had pointed to him as "the Lamb of God, that taketh away the sin of the world." The divine spirit of Jesus stirred the heart of this poor sinner, and while he was yet at home, had brought conviction to his conscience. He had watched the first glimmer of faith deepen into a belief that Jesus was his only helper, and had seen it grow stronger with every effort to come into his presence.
The sufferer had wealth, but it could not relieve his soul of guilt, nor remove disease from his body. But divine power attracted him to the Friend of sinners, who alone could relieve him. Jesus acknowledges the faith that is evidenced by the sick man's efforts, under such perplexing difficulties, to reach the presence of his Lord, and lifting up his voice in melodious tones, addressed him: "Son, be of good cheer, thy sins are forgiven thee." The burden of darkness and despair rolls from the sick man's soul; the peace of perfect love and forgiveness rests upon his spirit and shines out upon his countenance. His physical pain is gone, and his whole being is transformed before the eyes of the astonished multitude. The helpless paralytic is healed, the guilty sinner is pardoned! He has now received the evidence he so much desired. Yet not here, but at home, when he had repented of his sins and believed in the power of Jesus to make him whole, had the life-giving mercies of the Saviour first blessed his longing heart.
The simple faith of the paralytic accepted the words of the Master, as the boon of new life. He preferred no further request, but remained in blissful silence too happy for words. The light of Heaven irradiated his countenance, and the people looked with awe upon the scene before them. Christ stood with a serene majesty that lifted him above the dignitaries of the synagogue and the doctors of the law. The Pharisees, the scribes, and the doctors had waited anxiously to see what disposition Jesus would make of this case. They recollected that the sufferer had appealed to them for help, and that they had entrenched themselves in the sanctity of their office and refused him one ray of encouragement. They had even expressed annoyance at being troubled with so disagreeable a matter. They had looked with horror upon his shriveled form, and said, We cannot raise one from the dead; dissolution has already commenced.
Not satisfied with the agony thus inflicted, they had declared that he was suffering the curse of God for his sins. All these things came fresh to their minds when they saw the sick man before them. They also perceived that the people, most of whom were acquainted with these facts, were watching the scene with intense interest and awe. They felt a terrible fear that their own influence would be lost, not only over the multitude present, but also over all who should hear the news of this marvelous event.
These lofty men did not exchange words together, but looking into one another's faces, they read the same thought expressed upon every countenance: Something must be done to arrest the tide of popular sentiment. Jesus had declared that the sins of the paralytic were forgiven. The Pharisees caught at this as an assumption of infinite power, a blasphemy against God, and conceived that they could present this before the people as a crime worthy of death. They did not express their thoughts, but theseworshippers of forms and symbols were saying in their minds, He is a blasphemer! Who can forgive sins but God alone? They were laying hold of the Saviour's words of divine pardon, to use as a means by which to accuse him. But Jesus read their thoughts, and, fixing his reproving glance upon them, beneath which they cowered and drew back, addressed them thus: "Why reason ye these things in your hearts? Whether is easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins (he saith to the sick of the palsy), I say unto thee, Arise, and take up thy bed, and go thy way into thine house."
Then he who had been borne to Jesus on a litter, and whose limbs were then useless, rises to his feet with the elasticity and strength of youth. The life-giving blood bounds through his veins, seeking its natural channels with unerring precision. The lagging human machinery springs into sudden activity, the animating glow of health succeeds the pallor of approaching death. "And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion."
Oh! wondrous love of Christ, stooping to heal the guilty and the afflicted! Divinity sorrowing over and soothing the ills of suffering humanity! Oh! marvelous power thus displayed to the children of men! Who can doubt the message of salvation! Who can slight the mercies of a compassionate Redeemer!
The effect of this wonderful miracle upon the people was as if Heaven had opened and revealed the glories of the better world. As the man who had been cured of palsy passed through the crowd, blessing God at every bounding step, and bearing his burden as if it were a feather's weight, the people fell back to give him room, and with awe-struck faces gazed upon him, and whispered softly among themselves, saying, "We have seen strange things to-day." The Pharisees were dumb with amazement, and overwhelmed with defeat. They saw that here was no opportunity for their prejudice and jealousy to inflame the multitude. The wonderful work wrought upon the man whom they, in their arrogance, had given over to death and the wrath of God, had so impressed the minds of the people that the influence of these leading Jews was, for the time, forgotten. They saw that Christ possessed a power, and claimed it as his own prerogative, which they thought belonged to God alone. The gentle dignity of his manner, united with his miraculous works, was in such marked contrast with their own proud and self-righteous bearing that they were disconcerted and abashed, recognizing, but not confessing, the presence of a Superior Being.
Had the scribes and Pharisees been honest before God, they would have yielded to the conclusive evidence they had witnessed that Jesus was the Promised One of Israel. But they were determined that nothing should convince them of this fact. They were in haughty and determined opposition to this meek and humble Teacher, who came from the workshops of Nazareth, yet by his wonderful works threatened to annihilate their dignity and station. So they yielded in no degree their hatred and malice, but went away to invent new schemes for condemning and silencing the Son of God.
These men had received many and repeated proofs that Jesus was the promised Saviour, but none had been so convincing and unquestioned as this miracle of mercy. Yet the stronger the evidence that was presented to their minds that Jesus had power on earth to forgive sins, as well as to heal the sick, the more they armed themselves with hatred and unbelief, till God left them to the forging of chains that would bind them in hopeless darkness. There was no reserve power to reach hearts so hardened with malice and skepticism.
Many in these days are taking the same course as the unbelieving Jews. God has given them light which they refuse to accept. His Spirit has rebuked them; but they have made his reproofs a stumbling-block in their way, over which they trip and fall. They have rejected his offered mercies, they have scorned to believe his truth, till they are left unrestrained to pursue their downward course.
There was great rejoicing in the home of the healed paralytic, when he came into the midst of his family, carrying with ease the couch upon which he had been slowly borne from their presence but a short time before. They gathered round with tears of joy, scarcely daring to believe their eyes. He stood before them in the full vigor of manhood. Those arms that they had seen lifeless were quick to obey his will; the flesh that had been shrunken and leaden-hued was now fresh and ruddy with health; he walked with a firm, free step; hope was written in every lineament of his countenance; all gloom had disappeared, and an expression of peace and purity had taken the place of the marks of sin and suffering. Glad thanksgivings went up from that house, and God was glorified through his Son, who had restored hope to the hopeless, and strength to the stricken one. This man and his family were ready to lay down their lives for Jesus. No doubt could dim their faith, no unbelief could mar their perfect fealty to Christ, who had brought light into their darkened home.

JESUS, KEEP ME.

By Lizzie Gresty

As I sit alone in the evening, And the shadows begin to fall, When the day with its weary striving Welcomes night as rest to all; I think of the pleading Saviour. As he knelt in the garden bower, And prayed for his sleeping disciples Who could not watch one hour.
That prayer has been passed through ages, And repeated times unknown By the weary and heavy laden, As they sighed for "home, sweet home." And now as times grow harder, And perils faster come, May we ever pray with the Saviour,— "Not my will but thine be done."
Dear Father, keep us from sleeping; We must work ere the day is past, To win souls for the angel's reaping, To be gathered as jewels at last! Arouse us still more to action, To battle this world of sin, That we may hear at thy blest coming— "Well done! thou may'st enter in."
We want to be more like Jesus, To be humble, gentle and mild; To be patient, kind and trusting, To become as a little child. O, lead us not into temptation, For we feel we are very weak; Guide us safely through every trial Till we reach the golden street.
Until we are safe in the kingdom, From harrassing care and doubt, With Christ our Redeemer and Bridegroom, And the world forever shut out; Where we'll find sweet rest for the weary, In the mansions made without hands, And the river of Life flows sweetly Over the golden sands.
Lizzie Gresty. Camden, N. J.

The Greeks Borrowed This Doctrine from Egypt

By D. M. C.

The Immortality of the Soul—History of the Doctrine.

(Continued.)

THE GREEKS BORROWED THIS DOCTRINE FROM EGYPT.

THE next point to be noticed is that Greece, Rome, and other nations, borrowed their systems of religion, especially the doctrine of the soul, from Egypt. To this fact all historians testify. Enfield in his well-known history of Philosophy, says: “Egypt is unquestionably to be ranked amongst the most ancient civilized countries, and was very early famous for wisdom. Many eminent philosophers among the Greeks, such as Orpheus, Thales, Pythagoras, Democritus, and Plato visited Egypt in search of knowledge.” (P. 36.) Saint Hippolytus says that the Egyptians “were the first to proclaim to all the rest of men the rites and orgies of, at the same time, all the gods.” (Anti-Nicene Christian Library, vol. 6, p. 134.) Bishop Warburton, who has studied and written so largely upon this subject, says of the heathen mysteries, that they “all have their common origin from Egypt.” Again: “It is very certain they came first from Egypt.” (Div. Lega. of Moses De.n., vol. i, pp. 194, 233.) He declares, and truly too, that “the Magi of Persia, the Druids of Gaul, and the Brahmins of India,” were all “the genuine offspring of the Egyptian priests.” (Ibid., vol. ii, p. 106.) Of the terrors of the infernal regions, Dr. Good says, “Egypt is generally said to have been the inventress of this important and valuable part of the common tradition.” (Book of Nature, p. 378.) Rollin, the historian, says; “It is to Egypt that Pythagoras owed his favorite doctrine of the metempsychosis, or transmigration of souls.” (Anct. Hist., vol. i, p. 10.) Mr. Watson also says that it was from Egypt that the other nations borrowed many of their religious doctrines.” (Theological Inst., vol. i, pp. 43, 52.) Another says, “Pherecydes taught those opinions concerning the gods and the origin of the world which the ancient Grecian theogonists borrowed from Egypt.” (Enfield’s Hist. of Philo., p. 210.) In harmony with this Alger writes: “It seems plain that the Greeks derived many of their notions concerning the fate and state of the dead from Egypt. . . . Besides, Herodotus positively affirms that they were derived from Egypt. Several other ancient authors also state this, and nearly every modern writer on the subject agrees in it.” (Doctrine of a Future Life, part. i, chap. v, p. 101.) The evidence is clear and abundant that the Greeks obtained their first notions of the soul’s immortality from the Egyptians, though, as we shall soon see, they altered this doctrine and added to it. The doctrine of the immortality of the soul, as we have seen, was a leading notion in the Egyptian religion. The Greeks received this with the rest, but at a later date than most other parts of their system. Says Herodotus: “The Egyptians also were the first who asserted the doctrine that the soul of man is immortal. . . . Some of the Greeks have adopted this opinion, some earlier, others later, as if it were their own.” (Herodotus, Enturpe II, 123, p. 144.) This is very plain testimony as to where the Greeks obtained this doctrine; also that it was not known among them till learned from Egypt; and that even then all did not at once receive it. Pherecydes, who lived about six hundred years before Christ, was the first who taught the Greeks the notion. He received his learning and doctrine from the Egyptians. Josephus, in his book “Against Apion,” says: “But then for those that first introduced philosophy [among the Greeks] and the consideration of things celestial and divine among them, such as Pherecydes the Syrian, and Pythagoras, and Thales, all with one consent agree that they learned what they knew of the Egyptians and Chaldeans, and wrote but little. And these are the things which are supposed to be the oldest of all among the Greeks. And they have much ado to believe that the writings ascribed to those men are genuine.” (Book i, sec. 2.) The reader will notice that the teachings of Pherecydes and Thales are among the oldest things taught the Greeks, and that they hardly knew whether to believe them or not. This was only six hundred years before Christ. Moses had legislated for Israel about one thousand years before that, and even David and Solomon had slept with their fathers for about four hundred years when this philosopher first taught the Greeks about the soul’s immortality. So this doctrine was not very ancient among them. Enfield says: “Another tenet which is by the universal consent of the ancients ascribed to Pherecydes, is that of the immortality of the soul, for which he was, perhaps, indebted to the Egyptians. Cicero says that he was the first philosopher in whose writings this doctrine appeared. He is also said, and not improbably, to have taught the doctrine of the transmission of the soul; for this was a tenet commonly received among the Egyptians, and afterwards taught by Pythagoras.” (Hist. of Philo., p. 210.) This history points out the very first man who wrote in favor of this heathen dogma. Pherecydes not only borrowed the doctrine of the immortality and transmigration of souls from the Egyptians, and taught it to the Greeks, but he added to it a refinement of his own, which was unknown till he first broached it; this was the idea that the soul is a part of God. Mr. Warburton has argued this point at some length, and shown that this doctrine was of Grecian, and not of Egyptian origin, and that Pherecydes and his cotemporary, Thales, were the inventors of it. He says, “The Greeks having thus given the soul one of the attributes of the Divinity, another Egyptian doctrine soon taught them to make a perfect God of it.” (Div. Lega., vol. ii, book iii, sec. 4, p. 240.) Here we find the date of another important step in the history of this doctrine. All agree that the Greek philosophers much improved the doctrines which they had learned from Egypt. This was one of the first of these improvements.

PYTHAGORAS.

The next great name in antiquity that appears in the history of this doctrine, is Pythagoras. He was a Greek, born about B. C. 550; the exact date is not certain. He was a disciple of Pherecydes. He passed twenty-two years in Egypt, and used great diligence in learning the doctrines of the priests. After traveling through many cities of Greece, he finally went to Crotona, in Magna Græcia, where he established a flourishing school, which was attended by hundreds. (Enfield’s Hist. p. 212.) The school, or sect, thus founded by him, was called the Italic or Pythagoric sect. Of his visit to Egypt, and the result, Warburton says: “The last sort of people who went to Egypt for instruction were the philosophers, properly so called. . . . The first (as well as the most famous) of this class, and who gave philosophy its name and character, was Pythagoras. He and Plato, with others, traveled in Egypt, like their predecessors. . . . The ancients tell us of their long abode there; their hard condition of admittance into the sacred colleges; and their bringing away with them all the secret science of the priesthood. The result of all was, and it is worth our observation, that, from this time, the Greek sophists (now called philosophers) began to cultivate the belief of a future state of rewards and punishments.” (Div. Lega., vol. ii, pp. 108, 109.) Yes, these observations are important. 1. Pythagoras went into Egypt. 2. There he and Plato learned the doctrines of the priests. 3. The result was, that from that time the Greek philosophers began to cultivate this belief. Then they had not cultivated that belief before, much less had the people. There is an abundance of evidence to show that he is correct in these statements. We will now briefly inquire into Pythagoras’ doctrine concerning man and the soul. He seems to have made some advancement upon the doctrine of his master, Pherecydes. He taught that God was the great fountain, or the universal mind, from whence emanated the minds, or souls, of all intelligent beings; that the soul existed before it animated this body; that it will transmigrate through different bodies till it returns to God, its original source, and is reabsorbed into his essence. Like all before him, he still held the soul to be material. With regard to his idea of God, Enfield says: “He does not seem to have had the idea of a pure spirit.” Enfield has thoroughly discussed the whole subject, so I glean the following facts from him: 1. We learn that Pythagoras retained all the advance steps which his master, Pherecydes, had made on the ancient faith. 2. He added much of his own theorizing. 3. He introduced a subtle mode of philosophizing, which confused the mind more than it enlightened it. He used many subtle divisions and distinctions, which were unknown before. He was the first one who assumed the name of philosopher. 4. He began to decry “gross matter” as corrupt, and far removed from God. 5. Yet he still held God, demons, and souls to be material; but they were of subtle, ethereal substance. (Hist. of Phil., p. 228 &c.)

ANAXAGORAS.

The discovery that mind is entirely independent of matter was reserved for another philosopher, born about 50 years later than Pythagoras. This was Anaxagoras, one of the successors of Pythagoras in the Ionic school. Of this fact Enfield testifies thus:— “Plutarch confirms this account of the doctrine of Anaxagoras, and shows wherein it differed from that of his predecessors. ‘The Ionic philosophers,’ says he, ‘who appeared before Anaxagoras, made fortune, or blind necessity, that is, the fortuitous or necessary motion of the particles of matter, the first principle in nature; but Anaxagoras affirmed that a pure mind, perfectly free from all material concretions, governs the universe.’ From these and other concurrent testimonies, it clearly appears that Anaxagoras was the first among the Greeks who conceived of mind as detached from matter, and as acting upon it with intelligence and design in the formation of the universe. The infinite mind, or Deity, which his predecessors had confounded with matter, making them one universe, Anaxagoras conceived to have a separate and independent existence, and to be simple, pure intelligence, capable of forming the eternal mass of matter according to his pleasure.” (ibid., p. 87.) The learned Cudworth says, “Anaxagoras was the first who affirmed a pure and sincere mind to preside over all.” (Intel. Sys., vol. ii, p. 30.) These facts are worthy of our notice. They show the gradual tendency among the ancients to condemn matter, separate the mind from all dependence upon it, and finally to arrive at the conclusion that it is purely spiritual and immaterial. But it required ages of philosophizing to arrive at this conclusion. Anaxagoras broached his opinion, as before stated, about 450 B. C. Even he did not arrive at the notion that the soul of man is purely spiritual and immaterial. This was reserved for another great philosopher, as we shall soon see. These things show what thorough materialists all the ancients were, and how long it took to philosophize them out of it. It was not till common sense and sober reason were laid aside for “vain philosophy” and subtle sophistry, that they arrived at this sublime conclusion! D. M. C.

The Condition of Certainty in Religion.

EVERY department of knowledge has its appropriate methods for discovering and testing the truth. In the natural sciences, conviction depends on evidence appreciable by the senses; in the abstract sciences, upon logical or mathematical demonstrations. The great mistake of the skeptical scientist is his endeavor to test spiritual truth by these methods. He makes the demand first, to be convinced by scientifically exact arguments of the truth of Christianity, before he will accept it. He will first know and then believe. But this method can never bring him to his goal. Spiritual truths cannot be mathematically demonstrated. We may, indeed, attain by rational induction a sufficient degree of assurance of some truths, as the existence of God, and the fact of a future life, to warrant the hope that they are true. Plato and Socrates had a vague belief of these truths. But certainly they never attained.
In opposition to these methods of testing the truth, is that prescribed by Christ: "If any man will do his will, he shall know the doctrine." The condition of spiritual wisdom and certainty is obedience to the will of God. The primary truths of Christianity are such as appeal to the heart and conscience; and their appeal must first be heeded and obeyed, and then they will not only prove themselves to the understanding to be divinely true and necessary, but will lead to increased light—to the clear apprehension and firm conviction of other truths. And observe that it is not the mere intellectual assent to axiomatic truths of Christianity that has the promise of increased light and certainty of conviction, but the disposition, the purpose, the effort to put those truths to practice. "If any man will do," literally, "wills to do his will"—has the spirit of obedience, the determination to do, manifested by his conduct, "he shall know the doctrine."
Just here is the fatal mistake of many who attempt to test the truth of Christianity. Some of its teachings they know to be true, because they are "written in their hearts" and on their consciences. They say "I know this is right and that is wrong, for the proof is self-evident. I ought to avoid the one and do the other." But instead of beginning right there to learn the truth by obedience, they attempt to go on and ascertain the truth of the whole of the Christian system while they are habitually and knowingly violating its fundamental principles. Is it not plain that their investigations must receive a false bias from their refusal to obey the truth they have? Conscious adherence to sin is a fatal disqualification for knowing the truth. How can a man know the truth of the doctrine of forgiveness of sins who refuses to test it by renouncing his sins? He may come to a theoretical belief that Christ hath power on earth to forgive sin, but he can never be certain of it until he has tested it in the way Christ prescribes. So with the doctrine of regeneration by the Holy Spirit, which is one of the greatest stumbling-blocks to the rationalistic spirit of investigation. There is no possible test of that doctrine, but by experience. And how is that experience to be attained? It must begin in the spirit of obedience, in the purpose and effort to keep the law of God. Nor does the fact that no man out of Christ can obey the law of God invalidate this argument; for the conviction of utter inability to obey the law is a necessary step in the progress of the truth, and that can only be learned by trying to obey. Paul began that way. He had just a belief that the law of God is "holy, just, and good" as any of the critical philosophers of our time. But he did what the latter often refused to do—tried to obey it, and so learned what they failed to learn for want of his obedience: that he was in a state of helpless bondage to sin, from which only Divine power could deliver him. And when he had learned that truth, he was prepared to take the next step in obedience—to cast himself on Christ, by which he learned that "the law of the spirit of life in Christ Jesus had made him free from the law of sin and death."
If any man will do His "will, he shall know the doctrine"—not have an opinion, merely, nor be able to accept it as a matter of rational belief or logical demonstration—but know by an inward spiritual and incontrovertible experience of its truth. The man to whom Christianity has become a life, knows that it is a system of truth; but he has come to this knowledge, not by reasoning, but by that spirit of obedience which, after all, is the highest reason and the essence of all true faith, and which has led him to an experience of the truth which he cannot doubt. He was not intellectually argued into religion, and can not be argued out of it. If he loses it at all, it will be by disobedience.
It is a blessed fact that the avenue of certainty is opened to all; "any man" who has the spirit of obedience "shall know." If it were otherwise, if the certainty of the truth of Christian doctrines depended upon the investigation of Christian evidences, then only those could "know," who have the leisure and power to weigh evidence, to investigate history and languages; and the poor and ignorant would be left to "perish for lack of knowledge." But the weakest and humblest can "will to do" the will of God—can, by the spirit of obedience and submission to his will, test for himself the truth of the vital doctrines of Christianity. They know nothing, perhaps, these humble ones, of the "evidences of Christianity," but they are sure that Christ is their Redeemer, and that he hath power upon earth to forgive sins. They know nothing of the argument from design, but they feel God, and know that he "hath sent forth the spirit of his Son into their hearts, crying Abba, Father." They know nothing of salvation from sin through the "Religion of Culture," but they have passed from death unto life, because they love the brethren." They may never have heard of the rational arguments for immortality, but they "know that if our earthly house of this tabernacle be dissolved, we have a building of God, a house not made with hands, eternal in the heavens." "If any man will do His will, he shall know of the doctrines.—Northwestern Advocate.

Idle Men Are Dead

of the doctrines.—Northwestern Advocate.
IDLE men are dead all their life long.
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