Earlier text: Render Unto CæsarHigher Criticism
By Earle Albert Rowell
VIII. Some Fruits of Higher Criticism
THE cry of years past, "What think ye of Christ?" has changed into "What think ye of the Bible?" The demand comes with a sinister insinuation, pressed, not by the Tom Paines of to-day, but by theological professors, religious leaders, world-renowned Biblical scholars. The faith that nineteen hundred years ago was "once for all delivered unto the saints," is undergoing rapid disintegration in the crucible of their blasting criticism. "What think ye of Christ?" and "What think ye of the Bible?" are associated questions, two sides of the one great question which affects the title deeds of our eternal inheritance; and it behooves us to give it careful attention and prayerful thought. "And God spake all these words." Did He? Is His Word of supreme value, or must it be discounted according to the ever changing results of modern "scientific criticism"? Shall man's doubts take the place of God's facts? Shall we value lightly what Christ and His disciples valued supremely? Are the oracles of God to be cut up into simply fragmentary remains that are at best wofully human, and largely a piecing together of myths, legends, and even downright inventions calculated to deceive? This uncompromising parent of atheism is an invention of Satan for the destruction of the unwary, and the leaders of it come as angels of light — "new light" they call it. This destructive teaching is heralded on the continent of Europe by such learned Bible professors and divines as Schmidel, Delitzsch, Riehm, Dillmann, Konig, Kittel, Kohlen, Strack, Oettli, Westphal, Orelli; and in Great Britain by Robertson Smith, G. A. Smith, Driver, Sandy, Cheyne, A. B. Davidson; and in America by Briggs, Ladd, Willet, James, Bowne, and others too numerous to mention, all professed believers in revealed religion! Briggs, one of the leading Higher Critics in the United States, in his "Study of the Holy Scriptures," page 508, says: "It is safe to say that the Bible has become a new book to the modern scholar, as the result of all these historical studies and the researches of historical criticism. The material has been in large part sifted and scientifically arranged." When subjected to the microscope of hostile criticism and looked at through the spectacles of "scientific doubt," it is indeed a "new book"! Higher Criticism is an attempt to account for the formation of the Bible according to the theory of evolution; and whatever the facts, the Bible must be hewed to pieces to fit this theory. Higher Criticism sheds upon the Bible the light from the sparks of their own kindling, and Higher Critics interpret it in the feeble glimmer of this flickering aid. As well might they use a candle to outshine the noonday sun! That their theories have resulted not only in no agreement, but in endless confusion, is evident from the lack of harmony among the critics themselves, which even a casual reading of their works makes irritatingly prominent. For instance, there is a difference of a thousand years as to the date of the Decalogue. The same psalms are placed nine hundred years apart by men of equal critical acumen. Duhm puts the Psalms only two hundred years B.C. And there is a divergence of eleven hundred years as to the composition of Job. This is the same as if one were unable to determine whether Columbus lived in the time of Constantine or was a contemporary of Queen Isabella! Such are some of the results of the boasted "scientific arrangement." But while there is disagreement concerning the dates of the composition and the methods of its production, Briggs voices the unanimous sentiment of Higher Critics when he says: "We are obliged to admit that there are scientific errors in the Bible, errors of astronomy, of geology, of zoology, of botany, and of anthropology." But that is by no means all, for "there are chronological, geographical, and other circumstantial inconsistencies and errors." — Id., page 627. And he sums up thus: "In all matters which come within the sphere of human observation, and which constitute the framework of divine instruction, errors may be found." — Id., page 634. The 119th Psalm, which Ruskin declared was one of the deepest compositions in the Bible and hence in the world, is declared by Duhm to be "the emptiest production that ever blackened paper!" Higher Criticism already claims that the "Bible history is fabricated and false from cover to cover, and usually a conscious and deliberate forgery, gangrened with error!" and yet says Briggs, "The work of historical criticism of Holy Scriptures has only begun its career." — "Study Holy Scriptures," page 531. If this is only the beginning, in the name of reason what will the end be? The wonder is not that these things are said, but that they are advanced and defended by professed Christians, by the leaders of religious bodies. It is a serious question whether the avowed enemies of the Bible have ever said half the harsh things against it that its declared believers are now doing under the mantle of Higher Criticism. When Voltaire made his famous boast that tho twelve men founded Christianity, one man would serve to overthrow it, he did not dream that the theological savants of Europe, Asia, and America would combine in the twentieth century to aid him in his nefarious design. Neither did Tom Paine imagine when he vauntingly "unchained his lion" the "Age of Reason" — which was to devour the Bible — that from the divinity schools of Asia, the theological universities of Europe, and the sectarian colleges of America, in the twentieth century, Roman Catholic priest and Protestant divine would join forces, whose sole object would be to attack, degrade, and revile the Bible in a manner that would have amazed Voltaire and made Paine stand aghast at the bolder infidelity of these modern doctors of divinity! Higher Criticism certainly makes strange bedfellows! Since the story of the curse is held to be only a voice from the realm of fable, redemption must necessarily be the decadent fruitage of a hydra-headed myth; and a fabulous redemption from a fabulous curse is effected only by a nebulous, mystical, and mythical Christ, the fabulous product of unscrupulous deceivers, imposed upon an ignorant and superstitious people in an age of darkness. This theory is so prevalent among Higher Critics, and is taught so assiduously, that among the laymen of the various churches theories of Christ are rife, conclusions diverse, and faith wavering. It is no wonder that Christ, in looking down the stream of time to the present, said, "Nevertheless, when the Son of Man cometh, shall He find faith on the earth?" Luke 18:8. It needs no argument to show that if these new teachings were believed by foreign missionaries, their work would become paralyzed, conversions would cease, and foreign missionary work would not only languish, but would go rapidly from apathy to stupor and from stupor to profound coma, from which only the live-wire truth of the impending second coming of Christ could arouse it. But the devout Christian need not be alarmed at the boastings of Higher Criticism. All he needs to remember is that "Thy Word is truth" (John 17:17), and that no matter what the claims of this new "science falsely so called," nor how much like "an angel of light" its advocates, "the Scripture can not be broken." John 10:35. And when they approach him with their "scientifically arranged" Bible from which are eliminated the miracles as absurd, the fall as a fable, and Christ as a myth, he need only stand6 firmly upon the words uttered by Christ upon a similar occasion to similar doubters, and say with Him: "Ye do err, not knowing the Scriptures, nor the power of God." Matt. 22:29. "Out of Babylon to Zion"
By Prof. Lucas A. Reed
XII. God's Mighty Assurance
GOD'S people were not to fear the nations. They were not to be alarmed at the opposition of kings. "For thus saith the Lord of Hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations, and the Desire of all nations shall come: and I will fill this house with glory, saith the Lord of Hosts. . . . The glory of this latter house shall be greater than of the former, saith the Lord of Hosts: and in this place will I give peace, saith the Lord of Hosts." Hag. 2: 6, 7, 9. As yet there was no decree of the Persian monarch giving them authority to continue the work at Jerusalem. A decree had come a few months before from the usurper, the Pseudo-Smerdis, compelling them to cease from the work. As yet they had no knowledge of what position Darius might take with reference to this matter. Possibly he would maintain the decree requiring them to cease from the work; but they had word from God — a decree from the Most High — to persevere in their labors, and they were obeying God. And in these words the Lord is assuring them that He will take care of Persia and the king of Persia; that He will shake all nations; and that instead of the nations' showing opposition, the Desire of all nations shall come, and God would fill His house with glory. Altho this latter house was beginning small, perhaps unsatisfactorily, yet He assures them that its glory shall be greater than formerly; and best of all, in this temple He would give peace. There was nothing for them to fear from the powers of the earth, for God was controlling the events of the nations. "Speak to Zerubbabel, governor of Judah, saying, I will shake the heavens and the earth; and I will overthrow the throne of kingdoms, and I will destroy the strength of the kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother." Hag. 2: 21, 22. The Lord gives one final assurance that He will prosper them if they are obedient; that from the moment they begin to rebuild the temple, the moment that they begin again to take hold of the work, from that moment they could date the beginning of a new prosperity. "And now, I pray you, consider from this day and upward, from before a stone was laid upon a stone in the temple of the Lord: since those days were, when one came to an heap of twenty measures, there were but ten; when one came to the pressfat for to draw out fifty vessels out of the press, there were but twenty. I smote you with blasting and with mildew and with hail in all the labors of your hands; yet ye turned not to Me, saith the Lord. Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the Lord's temple was laid, consider it. Is the seed yet in the barn? yea, as yet the vine, and the fig-tree, and the pomegranate, and the olive-tree, hath not brought forth: from this day will I bless you." Hag. 2: 15-19. In the promise that He made to His people with reference to the building of His former city, He assures them that all the treasure necessary for the building and embellishment of His house would be forthcoming. He declares, "The silver is Mine, and the gold is Mine, saith the Lord of Hosts." Hag. 2: 8. How thoroly this statement is verified in a few months thereafter! Recorded in Ezra 6, verses 8 and 9, is a decree issued by the king of Persia, which reached them in a year or two after these statements of the Lord through Haggai; and in that decree we read these words: "Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place. Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king's goods, even of the tribute beyond the river, forthwith expenses be given unto these men, that they be not hindered. And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail." And still later, something like sixty years afterward, another decree from a Persian king was issued in which this provision was made: "And to carry the silver and gold, which the king and his counselors have freely offered unto the God of Israel, whose habitation is in Jerusalem, and all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem." "And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God. The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem. And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king's treasure-house. And I, even Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily, unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons?" Ezra 7: 15, 16, 18-23. Truly the Lord was providing for His work and for His people. As we study the times, we are constantly impressed with the fact that the Lord would have done even more had His people relied upon Him with that faith which they should have had, and had they worked with the zeal that under the circumstances should have animated them. Euplius was arrested as a Christian in Sicily in 304. He appeared before the governor with the book of the Gospels in his hand. He was told that he ought not to keep such writings contrary to the edicts of the emperors, and was asked where he kept them. He answered that he had the book about him. He was asked to read something out of it, and opening it read, "Blessed are they which are persecuted for righteousness' sake; for theirs is the kingdom of heaven;" and again, "If any man will come after Me, let him deny himself, and take up his cross, and follow Me." "It is the law of my Lord, which hath been delivered to me." "By Jesus Christ, the Son of the living God." Then the judge, Calvisianus, said, "Since his confession makes his disobedience manifest, let him be delivered to the executioners, and examined upon the rack." In the midst of painful tortures he was again questioned. He answered, "I declare again that I am a Christian, and read the Holy Scriptures." His tortures were increased, and he was repeatedly urged to apostatize. At last the judge said, "Sacrifice now if you would be delivered." He answered, "I sacrifice myself to Jesus Christ my God." He endured great agony, praying and thanking God till his strength failed. Then the sentence of death by the sword was pronounced against him, for "despising the edicts of the emperors, blaspheming the gods, and not repenting." The Gospel was hung about his neck, and a herald cried before him as he was led to execution, "Euplius, a Christian, the foe of the gods and of the emperors." The martyr, most joyful, cried continually, "Thanks be to Christ my God," till his head was cut off. What Is Truth?
By S. O. James
WHAT is truth? was Pilate's question.
What a fitting time and place!
Troubled conscience—stern suggestion!
He had met it face to face;
There it was in humble beauty,
From the glorious court on high.
Pontius Pilate, do your duty:
Shall it live, or must it die? Hear the mob in mad derision
While they raise their hellish cry:
"Pilate, give us your decision:
Shall He live, or shall He die?"
What a moment—what an hour!
Nothing like it from his youth!
Will he use his stately power
To condemn Incarnate Truth? Keep your conscience now inviolate.
He is innocent, you say;
Then in justice, Pontius Pilate,
Let your word the mad mob stay.
"Shall I heed my true conviction,
And the cruel mob deny?
Save the Man from crucifixion—
Him have they condemned to die?" No; he speaks the dreaded sentence;
Best of friends he will deny;
From that choice came no repentance:
"Take Him, scourge Him, crucify."
What will you do with Him, reader?
You must pass some sentence, too;
Will you take Him as your leader?
Now the test has come to you. A Solemn Lesson
By Mrs. E. G. White
THE solemn fate of the five foolish virgins, presented in the parable of the ten virgins, is recorded to warn those who, while professing the faith of Christ, have become cold and backslidden. The five foolish virgins represent the careless, indolent, self-satisfied professors of religion. They have a calm expectation of entering heaven sometime, yet they have not purified their souls by obeying the truth. They understand the theory of truth, but have no vital connection with God. They trust to feeling, and neglect to search the Scriptures. They are satisfied to walk in the sparks of their own kindling. We are all exhorted to be diligent, that we may make our calling and election sure. But I am greatly troubled, fearing, yes, knowing, that there are many who profess the truth who are not testing their lives and characters by God's great moral standard of righteousness. They are careless; they have not the oil of grace in their vessels with their lamps. They are cherishing hidden sins, which no human eye can see. They know that they are not pure, and without spot, and should diligently seek God, that they may cleanse themselves from all filthiness of the flesh and spirit, perfecting holiness in the sight of God. There are many ideas in the world as to what is sin. The deist says that sin is dishonesty, a lack of patriotism, honor, and manliness. Those who have little idea as to what constitutes religion, will tell you that sin is murder, adultery, robbery, and crime. But what does the Word of God define it to be? John writes, "Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law." Without the law we have no knowledge of what sin is. Those who have no respect for the law, will be deceived by entertaining hopes of entering heaven. But a knowledge of the law is not enough. He who accepts the law, who acknowledges the claims of the law, who yet feels satisfied with himself, and has no experience in being born again, will fail of keeping the law, and will come under its condemnation. God's law not only covers every deed of outward life, but also penetrates to the intents and purposes of the heart. The man who will meet Christ in peace will be the man who follows in His footsteps, who takes Him for his example and righteousness. Jesus said, "I have kept My Father's commandments." He was perfect, pure, spotless. His life was the embodiment of all that was noble and holy; and whoever obeys Christ, fulfils the law of God, meets every claim upon him, treats every being as the purchase of the blood of Christ. He who does not yield to the claims of the law of God, sets himself above God, breaks away from God's rule of right, and becomes disloyal, as did the great deceiver in the beginning. Would that some who claim to be commandment keepers could see how their cases stand in the register above. O, that all who are falling short of the principles of righteousness, might realize that they do not meet the broad, far-reaching claims of the law of God upon them! Repentance for sin is the first step in conversion. Repentance is an intense hatred of sin in all its forms. Phariseeism permits of self-complacency; and those who are self-righteous, appear to have a form of piety, but at heart they are corrupt. They may talk of their hope of heaven, when, in fact, they have not taken the first step toward heaven. We are not under a system of mere requirements, mere justice, and unsympathizing rigor. The penalty of transgressing the law has fallen upon our Substitute and Surety, and for a time has been suspended, so that the guilty do not feel its weight; but the object of this suspension is not to teach us that its claims are over, its exactions set aside, but to attract us to holiness, to obedience. Nothing is changed except the manner of bringing men to obey the law. Obey its claims we must. The first step toward obedience is repentance. We are to see the excellence of its requirements by beholding the wrong of disobedience. He who is truly repentant, he who is regenerated, hates sin. All manner of selfishness is distressing to him. Indifference to God on the part of those around him grieves him. He is not led to exalt self in the performance of his duty, but abhors self. "I abhor myself," is the language of the godly of all ages, who have had a clear view of the purity and holiness of Christ. But those who are but superficial Christians seek to exalt self by depreciating others. The clearer the views of the character of Christ the more humble will be our views of self. Like Job, Isaiah, Daniel, David, and Paul, we shall feel that our comeliness is turned in us into corruption. Those who are represented by the foolish virgins have not this sense of their own unworthiness. They have no oil in their vessels with their lamps. The same principles of truth are presented in the parable of the two builders,— one built upon the rock, and the other upon the sand. Jesus says: "Whosoever heareth these sayings of Mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of Mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it." It is not a matter of little consequence to us as to how we hear and how we treat the truth of God. To misunderstand the truth, to fail to appreciate it, because we do not cherish light that comes to us, will tend to make us careless in our character building, and we shall have our foundation laid upon the sand. The wise builder builds upon the Rock Christ Jesus, no matter what may be the inconvenience. He builds not upon human but upon divine merit, accepting the righteousness of Christ as his own, and as his only hope of salvation. The foolish builder built upon the sand, and through his carelessness, or prejudice, or through the deceptions of the natural heart, he cherishes a self-righteous spirit, and places human wisdom in the place where God's wisdom should have the supremacy; and how terrible are the consequences! There are many unwise builders; and when the storm of temptation comes and beats upon them, it is made evident that their foundation is only sliding sand. They are left in gross darkness, without faith, without principles, and without foundation. The five foolish virgins had a real interest in the Gospel. They knew what was the perfect standard of righteousness; but their energies were paralyzed with self-love, for they lived to please and glorify themselves, and had not the oil of grace in their vessels with which to replenish their lamps. They were often distressed by the enemy, who knew their weakness, and placed darkness before them in the semblance of light. Truth, precious, life-giving truth, represented as oil, appeared to them as unessential, and Satan took advantage of their blindness, ignorance, and weakness of faith, and they had a fluctuating experience, based on uncertain principles. All who wait for the heavenly Bridegroom are represented in the parable as slumbering because their Lord delayed His coming; but the wise roused themselves at the message of His approach, and responded to the message, and their spiritual discernment was not all gone, and they sprang into line. As they took hold of the grace of Christ, their religious experience became vigorous and abundant, and their affections were set upon things above. They discerned where was the source of their supply, and appreciated the love that God had for them. They opened their hearts to receive the Holy Spirit, by which the love of God was shed abroad in their hearts. Their lights were trimmed and burning, and sent forth steady rays into the moral darkness of the world. They glorified God, because they had the oil of grace in their hearts, and did the very work that their Master did before them,—went forth to seek and to save those who were lost. True Freedom
By James Russell Lowell
Is TRUE Freedom but to break
Fetters for our own dear sake,
And, with leathern hearts, forget
That we owe mankind a debt?
No! true Freedom is to share
All the chains our brothers wear,
And, with heart and hand, to be
Earnest to make others free! They are slaves who fear to speak
For the fallen and the weak;
They are slaves who will not choose
Hatred, scoffing, and abuse,
Rather than in silence shrink
From the truth they needs must think;
They are slaves who dare not be
In the right with two or three. Consecration of Time
By John McClintock
DAVID was hid in the cave of Adullam, when the Philistines were encamped at Rephaim, and at the end of the plain. David had nothing to drink for twenty-four hours; and as he lay panting in the cave, with his men of arms about him, he said, "O that one would give me drink of the water of the well of Bethlehem, that is at the gate!" It was an ejaculation which fierce thirst wrung from him. There were three brave men who at once determined to gratify his wish, and they went over the plain, where the arrows were raining down on them; but through the midst of these hurtling arrows and flying javelins they went to the well of Bethlehem, got the water, and brought a gourd full of it to the king to slake his thirst. I know nothing richer or grander in the Old Testament, or in the history of man, than David's conduct then. He would not drink of it, but poured it out as a libation to the Lord; and why? "My God forbid it me, that I should do this thing: shall I drink9 the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it." Do you see the application I would make of this? Every hour of your human life and mine, every drop of this precious time, which God gives us in drops, was purchased with a dearer blood and more fearful peril of sacrifice than this. It was not merely through the arrows hurled from the towers of Bethlehem. It was not merely breasting the javelins of the Philistines, that Christ our Saviour purchased for us the gift of this precious time allowed to us in this life. O, no! He received into His divine breast all the arrows of hell; He poured out His most precious blood in sorrow and agony, to buy this time for you and me. Shall we drink up these hours that Christ has purchased, and waste them as they come? O, no! Say rather, I will pour them out to the Lord; I will glorify Him with this time that He has purchased for me.—Dr. John McClintock. The Law in the Gospel
By T. Godfrey
"For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness." Rom. 1: 16-18. T is quite evident, from the reading of the above scripture, that the law of God and the Gospel of Christ are inseparable. Without the law there would be no need of the Gospel; for the Gospel is the means of grace which God has provided to save a fallen race from sin and death; but if there is no law, there is no sin, as the following scriptures clearly teach: "For WHERE NO LAW IS, THERE IS NO TRANSGRESSION." Rom. 4: 15.
"Sin is not imputed when there is no law." Rom. 5: 13.
"Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law." 1 John 3: 4. So if there is no law, there is no sin; and if no sin, there could not have been any death. But what say the Scriptures? Let us read: "Wherefore, as by one man [Adam] sin entered into the world, and death by sin; and as death passed upon all men, for that all have sinned." "For as by one man's disobedience [Adam's] many were made sinners." Rom. 5: 12, 19.
"For all have sinned, and come short of the glory of God." Rom. 3: 23. It is very evident, then, that there is a law, that the transgression of that law is sin, and that the penalty for the transgression of that law is death. "The soul that sinneth, it shall die." Eze. 18: 4. "The wages of sin is death." Rom. 6: 23. The Gospel is the power of God to save a fallen race from sin and death, and at the same time maintain the honor and integrity of the throne of God. For the law of God is the eternal and unchangeable rule of His moral government; and to uphold these eternal principles, and to save the transgressors from death, God "gave His only-begotten Son" to die upon the cross, to pay the penalty for a broken law, for the law demanded the life of the transgressor. The Lord, speaking by the mouth of the prophet, says: "The Lord is well pleased for His [Christ's] righteousness' sake. He will magnify the law, and make it honorable." Isa. 42: 21. "For God so loved the world, that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." John 3: 16. "The Gospel of Christ" is the power of God to save the believer in the Gospel of Christ, for the Gospel can not save the unbelievers. In the Gospel is revealed the righteousness of God, which righteousness is manifested in His holy law; for the law is a transcript of the righteous character of God. The psalmist, speaking of the righteousness of God, says: "Thy righteousness is an everlasting righteousness, and Thy law is the truth. . . . My tongue shall speak of Thy Word: for all Thy commandments are righteousness." Ps. 119: 142, 172. The prophet Isaiah speaks of the law and the Gospel in the following language: "Lift up your eyes to the heavens, look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but My salvation [the Gospel] shall be forever, and My righteousness [the law] shall not be abolished. Harken unto Me, ye that know righteousness, the people in whose heart is My law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but My righteousness [the law] shall be forever, and My salvation [the Gospel] from generation to generation." Isa. 51: 6-8. The law occupies a very important place in the plan of salvation. Not that the law can pardon sin; for it is not the duty of law to justify the transgressors of law, but rather to reprove them of sin, as we see from the reading of the Holy Scriptures: "Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in His sight: for by the law is the knowledge of sin." Rom. 3: 19, 20. Thus the law defines sin, but can not take away sin. The law says, "Thou shalt not kill." But if we kill, we are convinced of the law as transgressors, and are under sentence of death. The law points out sin; and the Gospel brings to us the remedy for sin, which is Christ Jesus our Lord. The apostle Paul says, "For we know that the law is spiritual: but I am carnal, sold under sin." Rom. 7: 14. The spiritual law and the carnal mind are antagonists; there is no agreement between them. The spiritual law says, "Thou shalt not covet." The carnal mind says it is right to covet. The spiritual law says, "Thou shalt not bear false witness." The carnal mind says it is right to bear false witness. The Word of God says, "The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." Rom. 8: 7. Therefore the carnal mind must be slain, and taken away, and the mind of Christ enthroned in its stead. "Let this mind be in you, which was also in Christ Jesus." Phil. 2: 5. "The law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple." Ps. 19: 7. Again the apostle Paul speaks: "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." Rom. 7: 7. "But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. . . . And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Gal. 3: 22-29. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." Rom. 5: 1, 2. "Do we then make void the law through faith? God forbid: yea, we establish the law." Rom. 3: 31. The law of God being the rule of life, it is evident that it is the rule of judgment. The wise man says, "Let us hear the conclusion of the whole matter: Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Eccl. 12: 13, 14. The law of God is the great mirror of righteousness, in which are revealed all our sins. The Gospel is the power of God to save us from our sins. The Moral Warfare
By Whittier
OUR fathers to their graves have gone;
Their strife is past,—their triumph won;
But sterner trials wait the race
Which rises in their honored place,—
A moral warfare with the crime
And folly of an evil time. So let it be. In God's own might
We gird us for the coming fight,
And, strong in Him whose cause is ours
In conflict with unholy powers,
We grasp the weapons He has given,—
The Light, and Truth, and Love of Heaven.
—Whittier.