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Signs of the Times, Vol. 23, No. 35.

Editorial
Earlier text: Editorial

THE APOSTLES AND THE LAW OF GOD.

By W. L. Iles

I HAVE now presented from the New Testament Christ's teachings concerning the law and the Sabbath, not through apostles and prophets, but from statements which fell from his own lips. How sad it is that any one should reject his teaching! We next present the teachings of Christ upon the Sabbath question, through his apostles, by the Holy Spirit. He that teaches the law, teaches the Sabbath, and so we first notice the apostles' teachings and the law.

First Proposition.

The teachings of the apostles are in harmony with the teachings of Christ. If their teachings do not agree with Christ's, then we are safe to reject them. The doctrine of Christ is the true standard by which all doctrine should be tested.
Christ said, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you alway, even unto the end of the world." Matt. 28:19, 20.
The apostles were to teach what Christ commanded. If they taught only what he commanded, then they would agree. The minister to-day is to teach what Christ commanded. Where is the text that would warrant a minister of the Gospel to teach his flock to observe Sunday? We are warranted in teaching the Sabbath of the fourth commandment. See Matt. 5:19.
"Until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen." Acts 1:2.
The writings of the apostles are the teachings of Christ by the Holy Spirit. Paul's writings are the commandments of the Lord, by the Holy Spirit. 1 Cor. 14:37. The Holy Spirit is the representative of Christ, and whether the teaching be direct from his lips, or through his apostles, it is all of Christ, and all must harmonize. If Christ taught us to keep every jot and tittle of the law, even the least commandment (Matt. 5:17-19), then the apostles' teachings must harmonize with it.

Second Proposition.

The apostles taught that the life of a Christian would be conformed to the law of God, or the Ten Commandments. Christ was the law-keeper; man has been the law-breaker. How can a law-breaker ever become perfect? God requires perfection and holiness. "Be ye therefore perfect, even as your Father which is in heaven is perfect." Matt. 5:48. "Be ye holy; for I am holy." 1 Peter 1:16. If the law is perfect and holy, and a man is perfect and holy, the law and the man's life must correspond.
With God there can be only one standard of perfection. If the law is perfect and holy, and God requires of his children perfection and holiness, he simply requires their lives to be conformed to his law. We next inquire, What is the nature of God's law?—"Wherefore the law is holy, and the commandment holy, and just, and good." Rom. 7:12.
It is very important for us to know what law is here referred to, and it is easy for us to determine; for in verse 7 part of it is quoted: "What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, Thou shalt not covet." "For sin, taking occasion by the commandment, deceived me, and by it slew me." Verse 11. The law that Paul calls holy is the one that has in it the commandment, "Thou shalt not covet;" and this he calls holy, just, and good. The law was an instrument used in Paul's conversion. It did a good work.
"For we know that the law is spiritual; but I am carnal, sold under sin." Rom. 7:14. Before conversion we are carnal, but the law is spiritual. It is impossible for a carnal man to keep a spiritual law. "Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Chap. 8:7. We have found the law to be holy and spiritual, and it is pronounced "perfect" by the psalmist David. Ps. 19:7. He also says, "All thy commandments are righteousness." Ps. 119:172. If the law is perfect, then, when our lives become conformed to it, we are perfect. We only can be righteous when our lives are conformed to that which is righteousness. "Little children, let no man deceive you; he that doeth righteousness is righteous, even as He is righteous." 1 John 3:7. "For not the hearers of the law are just before God, but the doers of the law shall be justified." Rom. 2:13.
In order to be holy, our lives must be conformed to the law of God. How become holy, or righteous? How shall my life be conformed to the holy law? The life of Jesus is the only life lived in human flesh that ever was absolutely perfect. His life was perfectly conformed to the law of God. His life was the life of God. It was the law in living characters. By his spotless life he prepared a spotless robe of righteousness, which every one puts on at conversion. This righteousness is the righteousness required by the law, for Jesus kept, or fulfilled, the law. Matt. 5:17. The law and the prophets bear witness to the righteousness of God, lived out in the life of Christ. "But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets." Rom. 3:21. It is evident that God's righteousness is the righteousness that is required by the law, for the law is a witness to that righteousness. "Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference." Verse 22.
The robe of righteousness, which is "unto all" and "upon all" them that believe, was prepared by the "faith of Jesus." The faith that Jesus had while upon earth prepared a robe for me. I am saved from my past sins by his righteousness, which was by his faith. "Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God." Verse 25. Until conversion our past life is all sin. In order that we may be perfect, God's righteousness is declared upon us. As his righteousness is the righteousness of the law, we are conformed to the law.
In the judgment day no one will have an excuse for being unholy. The holy garment of Christ's righteousness is to all. All may put it on. It can not be laid aside for safe keeping, it must be put on. "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with a robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels." Isa. 61:10. "Now Joshua was clothed with filthy garments, and stood before the angel. And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with a change of raiment." Zech. 3:3, 4. "And to her was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of saints." Rev. 19:8.
This change of raiment takes place when a man gives his heart to God. When we put on the garment of Christ's righteousness, we put on Christ. "Put ye on the Lord Jesus Christ, and make no provision for the flesh, to fulfil the lusts thereof." Rom. 13:14. "Jesus answered and said unto him, If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him." John 14:23. "That Christ may dwell in your hearts by faith." Eph. 3:17. The Christian has Christ with him, dwelling in his heart by faith. He is holy, for Christ is holy, and Christ is with him. He is now "spiritual," for he has the mind of the spirit. Rom. 8:6-9. He is now "perfect" in Jesus Christ. Col. 2:10. He is now like the law, and through Christ he can keep the law. "I can do all things through Christ which strengtheneth me." Phil. 4:13.
God desires to see the same law fulfilled in us and appear in our lives, by Christ working in us, as was fulfilled by Christ and appeared in his life. God sent his Son that the law mightbe fulfilled in us. "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit." Rom. 8:3, 4.
The law referred to in this text is some law that existed before Jesus came. He came because the law was weak through the flesh, and because man in the flesh could not keep it. In Jesus Christ we can keep it. He came that the law might be fulfilled in us. After conversion, the righteousness of the law is to appear in our lives. Thus the Gospel provides that our lives should be conformed to God's holy law.
W. L. ILES.

HEAVEN.

By Mrs. Alice M. Avery Harper

THAT glorious home of gladness lies Away beyond the azure skies, Where balmy breezes blow. Those sheltered bowers, robed in light, Shall never dread earth's pain nor blight, Nor fear a cruel foe.
There healing fruit both rich and rare Bedeck that Eden home so fair, And tempests never rise. There bitter words shall never come, No angry spirit mar our home In blooming Paradise.
There surging waves shall roll no more, Earth's bitter conflicts all are o'er, There joys eternal gleam. No wasting of the frame away, There naught shall crumble, nor decay, Where radiance reigns supreme.
No mournful tears are ever shed Above the bier on which our dead Are carried to the tomb. In Zion's home the faithful rest Forever on the Saviour's breast, In health and youthful bloom.
No sin is there; there all are crowned; Eternal peace and truth abound, No gloomy darksome night. On Zion's mount the saints shall shine, Partake eternal joys divine, Amid rich glory bright.
Dear birds of Paradise shall sing, And soar away on joyous wing, Among sweet-scented bowers; Unfading blossoms there are seen, And leaves of never-fading green, 'Mid bright immortal flowers.
Life's crystal waters there shall flow, And amaranthine splendors glow; For peace shall crown that land. Each glittering gate of wondrous light Shall sparkle with a radiance bright, Arrayed in beauty grand.
And all the ransomed of the place Shall find in Jesus' dear embrace A welcome, glad retreat, In rapture tune each glittering lyre, And shout His praise from out the choir In wondrous music sweet. MRS. ALICE M. AVERY HARPER. Lainsburg, Mich.

THE DIVINE SOVEREIGNTY OF GOD.

By W. A. Alway

"As I LIVE, saith the Lord, every knee shall bow to me, and every tongue shall confess to God." Rom. 14:11.
It is the eternal purpose of God that all things in heaven and in earth should acknowledge his divine right to rule and reign in all; and upon the free and joyful recognition of this right depends the happiness and continued existence of all created intelligences.
It is the accomplishment of this purpose that is referred to by the apostle in Eph. 1:9, 10; "Having made known unto us the mystery of his will, according to his good-pleasure which he hath purposed in himself; that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him." It is evident from the above language that God designs that one life shall animate the universe, one mind guide and control the minutest details of his creation; for he "worketh all things after the counsel of his own will."
In all this mighty exercise of the divine mind and power in creating all things and in imparting to all "life, and breath, and all things," God associated with himself the person of his Son. Of the Son it is declared: "The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting. . . . When he appointed the foundations of the earth; then I was by him, as one brought up with him; and I was daily his delight, rejoicing always before him." Prov. 8:22-30. And Christ declared, "I and my Father are one." John 10:30. "For as the Father hath life in himself; so hath he given to the Son to have life in himself." Chapter 5:26. And of him Paul says, "Who is the image of the invisible God, the first-born of every creature; for by him were all things created, . . . and he is before all things, and by him all things consist." Col. 1:15-17.
Thus to the Son of God was imparted inherent self-existent power, the power of an endless life, which exalted him above every name as Creator and upholder of the universe, and gave him the rightful supremacy over all.

God's Purpose in Creation.

"Thou art worthy, O Lord, to receive glory and honor and power; for thou hast created all things, and for thy pleasure they are and were created." Rev. 4:11. "Even every one that is called by my name; for I have created him for my glory." Isa. 43:7. "The heavens declare the glory of God; and the firmament showeth his handiwork." Ps. 19:1. "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." Rom. 1:20. It is the life of God through Christ that animates the universe, and the mystery of life that manifests itself in the animal and plant, or in the laws of the mineral kingdom, is as great as the mystery of human life. For it is the same God that worketh all and in all.
The life of God, pulsating throughout the universe, and reflected from the infinitely varied forms and organisms of the creation, constitutes the glory of God. Disorganization and death can not glorify him. "For the grave can not praise thee, death can not celebrate thee." Isa. 38:18. "As I live, saith the Lord God, I have no pleasure in the death of the wicked." Eze. 33:11. He is the "living God" and the "God of the living," the "way" of life, his reign is "unto life," "he giveth to all life," and "the end is everlasting life." He is the "bread of life." In his garden flourishes the tree of life, and from his throne proceeds the "river of life." The crown of glory, lost in the fall, but replaced upon the brow of the conqueror, is called the "crown of life."
Tho through all things animate and inanimate his life, power, and Godhead are manifested, yet to man, endowed with moral capacity, created in the likeness of God, and made partaker of his divine nature, was reserved the exalted privilege of showing forth the crowning virtues of the life of the great King by allowing him his rightful possession of the heart. "For thus saith the high and lofty One that inhabiteth eternity, whose name is holy: I dwell in the high and holy place, with him also that is of a contrite and humble spirit." Isa. 57:15. "Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them." 2 Cor. 6:16. "And my Father will love him, and we will come unto him, and make our abode with him." John 14:23. "That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God." Eph. 3:17-19. "For it is God which worketh in you both to will and to do of his good-pleasure." Phil. 2:13. "For we are his workmanship, created in Christ Jesus unto good works." Eph. 2:10. "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Matt. 5:16. Thus by the constant indwelling of God's real presence are men enabled to show forth the virtues of him who hath called us to glory and virtue. Wonderful union of the human and the divine! What a destiny is there placed before every man!

Life Not Inherent in the Instrument.

Altho through all these visible instruments of the creation God has been pleased to manifest his life, and reflect his glory, yet in none, from the inorganic rock to the highest organizations, does this life or glory inhere independent of its Source; for the Lord has declared, "My glory will I not give to another." Isa. 42:8. And Paul, in referring to the manifestation of the life of God in the human flesh, declares, "We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." 2 Cor. 4:7. It is the privilege and right of God to deprive the instrument of life whenever the supremacy of the Life-giver is not acknowledged. Mercy may extend the gift beyond that limit, either to grant another chance to submit, or to demonstrate to the persistent rebel the utter failure of his independent efforts to direct his course or obtain happiness. God did not trust the manifestation of his character to fallible man. He intrusted this important work to his Son. True, man was to be an instrument through which Christ was to reveal the character of the Father, but he was just as dependent upon the Father for the power to manifest the character of God the second moment of his existence, as he was at the beginning for the power to live. As Christ alone of all the heavenly family was made the depository of God's creative power, so that by him and through him and for him all things were created, so the continued existence of all things, in fulfilling their appointed destiny, the manifestation of God's character, could alone be accomplished by the indwelling presence of Christ. In other words, Christ alone can perfectly manifest his Father's character, for he alone can comprehend that character "in whom are hid all the treasures of wisdom and knowledge" (Col. 2:3), "for in him dwelleth all the fulness of the Godhead bodily" (verse 9), "the fulness of him that filleth all in all" (Eph. 1:23). So that it is true indeed that "no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him" (Matt. 11:27); and "no man cometh unto the Father, but by Me" (John 14:6).
It is a false idea that makes Christ a necessity to fallen humanity only. Adam, before his fall, did not need Christ as a redeemer from sin as we do now, yet he was just as dependent upon Christ for the power and knowledge to know and work righteousness as we are now to obtain it, and work it out in our lives.

Liberty of Choice.

"Brethren, ye have been called unto liberty." Gal. 5:13. "Stand fast therefore in the liberty wherewith Christ hath made us free." Verse 1. "If the Son therefore shall make you free, ye shall be free indeed." John 8:36. There must be freedom, liberty of choice, before there can be recognized virtue or moral excellency. The absence of the outward acts of murder, theft, or adultery in the life of the criminal closely guarded, and compelled to abstain from these things, is not evidence that he is a virtuous man. The virtue is entirely nullified by the necessity of his enforced conformity to right action. It is therefore clear that there can be no manifest morality without freedom of choice.
The apostle Peter declares that God's purpose in choosing men is that they may show forth the virtues of him who hath called them. But he who hath called them is God, and he is free. He possesses the liberty of the universe. He is certainly unrestricted in his operations by any higher power; for he declares himself to be above all, and that there is none else beside him. He is also possessed of all power in heaven and in earth; he holds the waters in the hollow of his hand, weighs the mountains in scales, and the hills in balances. Before him the nations are as nothing; at his rebuke the floods flee away, and the earth shall fall and not rise again. Yet while possessing all this mighty power, and the liberty to manifest it without hindrance, he never has chosen to exercise it except for the best good of those under his care.
What a wonderful display of absolute freedom, almighty power, and divine virtue! Goodness manifested under such circumstances becomes manifestly the highest type of virtue. Then is it not self-evident that through no instrument but one possessing the power ofchoice could God show forth this crowning virtue of his life? The slave can not reflect freedom; so from the free alone can God reflect the freely chosen morality of his life. God can be glorified only by a free-will service, for he seeketh only such to worship him as "worship him in spirit and in truth." The rule of God is liberty because it is the reign of love. The service of God is liberty because it is a service of love. "God is love." He desires to fill all things with himself, for he "filleth all in all."

“THE SABBATH OF THE LORD THY GOD.”

By B. L. Howe

To-day there is a sound of a “going” among the religious people of the world, over the Sabbath question. There is a controversy abroad, God and his Sabbath on the one hand and the nations of the earth and the first-day sabbath on the other.
Why should this question come to the front all over the world just at this time?—Because the next great event in the world’s history is the second coming of Christ, and he would find a loyal people awaiting him. More than two thousand years ago the Lord said there would be a people “laying hold” on his Sabbath, the seventh day, when his coming was near. Isa. 56: 1–7; Heb. 9: 28.
For twelve hundred and sixty years, from A. D. 538 to 1798, the law of God was given into the hands of an enemy. The Sabbath of the Lord was nearly buried under the traditions of men; but—
“Truth crushed to earth shall rise again, The eternal years of God are hers; But Error, wounded, writhes in pain, And dies amid his worshipers.”
So, altho men have “let go” of God’s Sabbath, there are many loyal ones among them who will yet “lay hold on it.”
His special blessing is here pronounced upon all who not only lay hold upon the Sabbath but keep it and do not pollute it. The stranger, the Gentile, is included in this blessing if he will consent to be “grafted in.” Isa. 56: 6, and Rom. 11: 17–21.
The religious world has to-day come to a crisis. Every man must decide whether he will worship (yield obedience to) the Creator, or bow down to the opposing power that has been set up, which men say must be worshiped.
In times of great crisis in things of God, the majority have chosen the wrong side.
Noah preached one hundred and twenty years (Gen. 6: 3), and only eight heeded the warning, but his work condemned the world; and “as the days of Noe were, so shall also the coming of the Son of man be.” Calling Noah names and ridiculing the warning which he gave them from God, could not save them when the flood came.
In the days of Christ the majority of the church were against him, and finally decided that he must die. It is not safe to trust majorities in things of God. Christ says: “Enter ye in at the strait gate; for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat. Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it.” Matt. 7: 13, 14.
The work of every follower of Christ is to hold forth “the Word of life.” Phil. 2: 16. “We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake.” 2 Cor. 4: 5. Man may talk, but God’s Word is to the believer the end of all controversy, in matters of worship.
True Sabbath-keeping is an act of faith. Faith comes by hearing the Word of God. Rom. 10: 17. If the first-day sabbath is of divine origin, the Word of God must speak concerning it. If the Word of God says nothing of its sacredness, it is an institution of man not God.
God calls the seventh day “My holy day.” He rested upon the seventh day. It was his rest day, therefore he called it his Sabbath (rest day).
John, the beloved disciple, says, “He that saith he abideth in him [Christ] ought himself also so to walk, even as he [Christ] walked.” 1 John 2: 6. If we walk as Christ did, we will surely keep the Sabbath which he ordained and observed. Christ is the head over all things to the church, which is his body. Eph. 1: 22, 23.
If the Head keeps the Sabbath according to the law, the body, the church, certainly must do the same, as the Head is the governing power, and by the word which the Head speaks all are to be judged in the last day. John 12: 48.

“HONOR TO WHOM HONOR IS DUE.”

By Aytch

A WAYFARING man once stopped at a wayside tavern for the night. He was kindly received by the host and his wife and daughter, who made haste to make him welcome, and did everything for his comfort that their generous hearts could devise. A bountiful repast was soon spread, and the stranger was invited to partake freely of their good cheer. When he beheld the feast, the old pilgrim’s eye lighted up at the sight of such unwonted fare, and, raising his eyes and hands to heaven, he praised the Lord aloud, from a full heart, for his bounty and blessing, at which the host and hostess were silent.
After a cheerful evening’s talk they retired. In the morning, when the ample meal was spread, the guest bowed his head and returned thanks and praise to the God of heaven and earth for the blessings and the favors spread out before them in such variety and abundance.
When he was ready to depart, he took the hand of his kind host and thanked him heartily for the kindness that he had received at the hands of himself and family, and wished that the blessing of the Lord might follow him all the days of his life.
“Nay, my good friend,” said his host, “you have thanked the Lord for all you have received here, and why do you need to thank me?”
“My brother,” replied the old man, “you have received the stranger like a friend and brother, and have set before him of your store your best, and have surrounded him with kindness and comforts, and the Lord do so to you, and more also for what you have done to the stranger, even as tho you had done it unto himself. For your kindness and hospitality, which were worth more to the homeless stranger than all your excellent fare, I thank you with my whole heart, but for the bounty and favor I thank the Lord, who is the Author and Giver of all. I beheld at your table treasures of the woods and the fields; treasures of the garden, the orchard, and the vineyard; treasures of the dairy and poultry yard; treasures from a thousand flowers; treasures from many lands, and, crowning all, the treasures of sweet flowers from your daughter’s garden; and I praise the Lord of the harvest, for myself and for you all, for all that we were enjoying of a fruitful season, by his mercy and blessing.
“If God had withheld the rain, as he has in heathen India; if the sky was like brass above your heads, and the earth like iron beneath your feet; if the woods and fields and orchards and gardens and vineyards and flowers were languishing and drying up; if the flocks and herds were famishing and dying, where would have been your hearty good cheer that you have poured out with such a kind and lavish hand? I saw gathered around you the strongest and tenderest ties of nature, a gentle and gracious wife, fair and dutiful daughter, and in the cradle a precious son to bear your name. I saw health on every cheek, hope sparkling in every eye, strength and vigor, joy and pleasure, in every motion, and the fire of love burning in every heart; and I praised God, the Author of life and love, for you, my brother, for this priceless ‘heritage’ you have of the Lord, and for the manifold manifestations I have seen of his presence and blessing with you and yours. I hope, my friend, that you will not withhold your thanksgiving until God shall take away some of your treasures before you shall look up and acknowledge the Author and Giver of ‘every good and perfect gift,’ and render unto him the homage and praise due to his holy name, not only for these natural, temporal blessings, but for ‘the unspeakable gift’ of his dear Son, in whom and through whom we may have every spiritual blessing.”
The traveler went his way, but the “word fitly spoken” fell into good and honest soil, and sprang up and blossomed and bore fruit to the praise and honor of the pilgrim’s God, and now those who stop at that wayside tavern are received and made welcome in the name of the Lord Jesus, the Friend of “pilgrims” and “strangers.”

EVIDENCE OF FAITH.

By O. E. Jones

“Do we then make void the law through faith? God forbid; yea, we establish the law.” Rom. 3:31. The keeping of the commandments of God is an evidence of saving faith—not that the work which we do saves us; for the Word says, “Therefore we conclude that a man is justified by faith without the deeds of the law.” Rom. 3:28. But if we continue in the faith, the deeds of the law will be manifested in our lives, for it is written, “But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets.” Verse 21.
The Scriptures clearly show that the keeping of God’s commandments (so far as we know them) is an evidence of being in a saved condition. “We know that we have passed from death unto life, because we love the brethren.” 1 John 3:14, first part. How may we know that we love the brethren?—“By this we know that we love the children of God, when we love God, and keep his commandments. For this is the love of God, that we keep his commandments; and his commandments are not grievous.” Chapter 5:2, 3.
Then again our Saviour said, “This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” John 17:3. The same writer tells us how we may know that we know God: “And hereby we do know that we know him, if we keep his commandments.” 1 John 2:3. And that which the Lord claims as a sign of loyalty to him is his hallowed Sabbaths. “Hallow my Sabbaths; and they shall be a sign between me and you, that ye may know that I am the Lord your God.” Eze. 20:20. And in the twelfth verse he says, “Moreover also I gave them my Sabbaths, to be a sign between me and them,that they might know that I am the Lord that sanctify them.” Christ is the one who sanctifies: “For both he that sanctifieth and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren.” Heb. 2:11. Or, as we read in another place, “We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Eph. 2:10.
The hallowed Sabbath, then, is not only a memorial,—a sign of God’s power in creation of the heavens and the earth,—but it is also a sign of Christ’s presence in the heart, sanctifying the individual,—the new creation. And the attributes of God and those ascribed to his law are identical. In evidence, compare the following: “Ye shall therefore be holy, for I am holy.” Lev. 11:45, last part. And the same is said of his law: “Wherefore the law is holy, and the commandment holy, and just, and good.” Rom. 7:12. God is perfect. “Be ye therefore perfect, even as your Father which is in heaven is perfect.” Matt. 5:48. The same is written of his law. “The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple.” Ps. 19:7. Also, “The Lord is righteous in all his ways, and holy in all his works.” Ps. 145:17. And of the law we read, “My tongue shall speak of thy Word; for all thy commandments are righteousness.” Ps. 119:172. And the Lord is truth. “Thou hast redeemed me, O Lord God of truth.” Ps. 31:5. The same is said of the law: “Thy righteousness is an everlasting righteousness, and thy law is the truth.” Ps. 119:142. “God is love.” 1 John 4:8. The law rests on the same principle. “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. 22:37-40.
Of the unchangeableness of God we read, “For I am the Lord, I change not.” Mal. 3:6, first part. And of his law we read, “All his commandments are sure. They stand fast forever and ever, and are done in truth and uprightness.” Ps. 111:7, 8. “It is easier for heaven and earth to pass, than one tittle of the law to fail.” Luke 16:17. In the new covenant promise the law of the Lord is written in the heart. “For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind and write them in their hearts; and I will be to them a God, and they shall be to me a people.” Heb. 8:10.
O. E. JONES.

The Outlook

By W. A. Colcord

"I will stand upon my watch, and set me upon the tower, and will look forth to see what He will speak with me."

THE CHURCH AND STATE CONTROVERSY IN AUSTRALIA.

At the time of the Adelaide Federal Convention petitions were circulated, asking the delegates to that convention to insert in the preamble to the proposed constitution for the Australian Commonwealth, a declaration of religious belief.
Counter petitions were also circulated, asking that the constitution should have nothing to do with religion or religious belief.
The constitution came from the hands of the delegates free from any religious declaration.
Petitions are therefore again being circulated, this time to the colonial Parliaments, asking that they shall demand such an amendment to the constitution as will embody the religious declaration desired.

A Church and State Petition.

One of the petitions being circulated reads as follows:—
"To the Honorable, the Speaker and Members of the Legislative Assembly of . . . in Parliament assembled:—
"The petition of the undersigned members and adherents of the . . . congregation within the Presbyterian Church of . . . humbly showeth: That your petitioners are earnestly convinced that in the Bill for the Constitution of the Commonwealth of Australia now before your Honorable House, there ought to be a recognition of the Almighty God as having sovereignty over nations and as supreme Source of all righteous law and equitable government. That this recognition could be easily and briefly effected by some such wording of the Preamble as the following: 'WHEREAS, The people of New South Wales, Victoria, etc., in dependence upon Almighty God, have agreed to form one indissoluble Federal Commonwealth,' etc. That your petitioners therefore pray that your Honorable House will make such amendment in the preamble to the said bill as will embody the desired recognition. And your petitioners will ever pray."
This petition, it will be noticed, gives no reason why its promoters are convinced that such a statement ought to be made in the constitution, or what good would accrue should such a statement be made.
The following are some reasons why such a petition should not be signed nor granted:—
1. It asks for a declaration of religious belief in a purely civil document.
2. A national constitution is the basis for national law.
3. A religious declaration in the constitution lays the foundation for religious laws.
4. But no civil government has a right to enact or enforce religious laws. To do so means to invade the dearest rights of man, and to restrict liberty of conscience.

A Counter Petition.

In the interests of the rights of conscience and of religious freedom, therefore, the following counter petition is being circulated:—
"To the Honorable, the Speaker and Members of the Legislative Assembly of . . . in Parliament assembled:—
"We, the undersigned adult residents of . . . believing that Religion and the State should be kept entirely separate; that Religious Legislation is subversive of Good Government, contrary to the principles of Sound Religion, and can result only in Religious Persecution, hereby humbly but most earnestly petition your Honorable Body not to pass any Measure or Amendment for the insertion of any Religious Clause or Declaration of Religious Belief in the Constitution of the Australian Commonwealth which might be taken as a basis for such legislation, but that in this respect it be allowed to remain as framed and adopted by the delegates to the Adelaide Federal Convention."

Reasons Why This Petition Should Be Signed.

1. Because religious freedom is right.2. Because religious legislation interferes with religious freedom. 3. Because a religious declaration in the constitution lays the foundation for religious laws, the enforcement of which means religious persecution.
4. Because faith is a voluntary act and can not be forced.
5. Because, to say in the constitution, which speaks for all the people, "We believe in God," would be to say what is not true, for "all men have not faith."
6. Because a religious basis to the constitution and laws of a nation would practically disfranchise every logically consistent unbeliever, but unbelievers have the same rights in civil government as believers.
7. Because only that which is Cæsar's is to be rendered to Cæsar. Religion pertains to God, and is therefore to be rendered only to God.
8. Because civil government can of right have nothing to do with religion.
9. Because, as all history shows, any legal connection between Church and State is injurious to both.
10. Because all force in religious matters is contrary to the spirit of the Gospel, which is to teach by persuasion and conviction, and not by law or force, and law means force.
11. Because Christ said, "My kingdom is not of this world" (John 18:36), and it is wrong, therefore, to attempt to make it of this world.
12. Because if a small concession is made to religious bigotry, more will be demanded, and intolerance will follow.
13. Because any movement in favor of religious legislation is contrary to the principles of Protestantism, and a virtual concession to the Papacy, which for so many ages has steadily warred against liberty of conscience.

Some Fundamental Principles.

Civility—or the duty to recognize and respect the natural rights of men as men—belongs to Cæsar. Religion—or the duties which men owe to God as Creator and Redeemer—belongs to God, and is to be rendered to him and to him only. "Thou shalt worship the Lord thy God, and him only shalt thou serve." Religion is not to be rendered to civil governments. This being so, with the subject of religion civil governments can of right have nothing to do.
Religion should be the basis of every human life. God should be recognized as supreme by every individual, as having first and highest claims to our service, for he made us and formed us men. But the effort on the part of the churches to put religion in the fundamental law of the State, tho many may not at first see it, is, really, a movement to unite Church and State, and give the churches a basis for enforcing religious dogmas upon the people by law. But this means trouble and religious oppression.

Gospel Freedom.

"Whatsoever ye would that men should do to you, do ye even so to them." "Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's." "If any man hear my words, and believe not, I judge him not." "Whosoever will, let him take the water of life freely." "Faith cometh by hearing, and hearing by the Word of God." "Whatsoever is not of faith is sin." "Hast thou faith? have it to thyself before God." "Who art thou that judgest another man's servant? to his own master he standeth or falleth." "So then every one of us shall give account of himself to God." "We ought to obey God rather than men."
No man, no set of men, therefore, has a right to assume the prerogatives of Deity, and by law attempt to define what men ought or ought not to believe.
Therefore, in the interests of religious liberty, of good government, and of the rights of all men, let every one sign the petition counter, and keep religion out of the constitution, free and untrammeled. —W. A. Colcord, in the Southern Sentinel.
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