Review and Herald, Vol. 93, No. 35.
A 144,000 DuplicatedPage 2
Earlier text: A 144,000 DuplicatedThe Manifestation of Divine Love
By J. O. CORLISS
The Manifestation of Divine Love
True worship depends upon right views of God. In so far as men hold false views of God, in just that proportion do they worship a false god. In all such worship false and injurious impressions are received, as may well be learned from witnessing the religious rites of the Taoists, Confucianists, Brahmanists, Islamists, and many others. The deep-set and continued prejudices of all such readily convince one that no process of redemption from ignorance and sin can be effective without a revelation of the true attributes of God. When the mind conceives some certain idea of God which is contrary to his real character, the wrong idea not only excludes the salutary influence of right impressions, but also produces an injurious effect upon the character proportionate to the fallacy and strength of the erroneous conception. But the present condition of things in nature cannot give the true estimate of Jehovah's character. The heavens may declare his glory, and the celestial expanse show his handiwork, but they cannot possibly reveal his moral character. So it is in worldly environments, where virtue suffers unto death from slanderous malice, and the innocent suffer for the crimes of the guilty; so long as providence is not seen to redress moral wrongs, no earthly agency can give the true knowledge of God's moral character. One may read of heavenly love to the enlightenment of his prepossessed intellect, and yet not have conveyed to his mind the real power of that element which has ever been the impelling stimulus of divine action. Precept alone cannot reveal divine love, any more than it can express human affection. A revelation to the heart in such case is needed. Love must be manifested in a living way, and through a living person, in order to produce love. Living love must therefore be a revelation of a living being. Since the atonement is the divine plan for effecting God's eternal purpose,—that of returning man to a complete one-ness with his Maker,—the revelation of his love to that end must beget in those touched by it a response of the same character. The apostle said in truth that we love God because he first loved us. 1 John 4:19. But the love sentiment in such event does not cease by directing it to the Father alone. If genuine, it will extend itself to every one for whom the plan of atonement was laid, because benevolence is a chief factor of love. Following this thought, it is safe to say that love for Christ, as the true Man and the representative of heaven, will strive to make others like the model it has chosen for itself. This is most natural; for even those who are destitute of faith in Christ, usually have some standard of goodness to which they try to mold others. The very law of the mind, modeled after the mind of Jehovah, tends in this direction. This is indeed the secret of God's love reaching out to lead minds in the same direction his own traverses. So if one loves God, and that love reacts in behalf of others, the labor thus bestowed tends to make him like Him whom he loves. On the other hand, it is clearly taught in the divine Word that if one does not love his brother, it is the best of evidence that he himself abides in an unregenerated state. 1 John 3:14. The divine teaching also is that the keeping of God's commandments is the manifestation of love toward him. It could not be otherwise, since obedience is the fruit of love. Truth is light; love is life. Truth in precept, while setting forth what is practical, imparts no inward moral power to fulfil its requirement. Force, however, to carry it into effect properly, rests in love. To know the character and will of the Lawgiver is necessary as a guide in understanding duty, but love toward the Author of law is essential to spiritual happiness in obedience. So obedience, guided by knowledge and prompted by love, brings life and peace. The moral character of God has been revealed in a manner best adapted to the human mind. To state the case: The nature of love is that it develops itself for its objects according to their need. For illustration: A mother of several children has one who suffers from malformation, and needs assistance more than the others. Her mother heart forbids her to neglect that one in caring for the others. Again, a loving father sees his son beset with dangers that threaten his happiness in this world and jeopardize his prospect for eternity. Perhaps some one seeks to lead him into open ways of evil; another attempts to draw him into some line of mental offense leading to personal degradation. The love of the parent opposes any and all such operations in proportion to the magnitude of the evil sought to be inflicted on his loved one. It cannot be otherwise, because love in its very nature is opposed to everything that will injure the object of its affection. Besides, all true love calls for the distribution of care in proportion to the measure of need. The same rule was ever followed by heavenly administration. When God's chosen were held in Egyptian slavery, it was his love for them that suggested and put in operation measures to oppose the treatment they were receiving, and to release them from bondage. He desired that they might learn to know and love him. Also later, when inquiry was earnestly made of Christ as to whether he was really the Messiah, he said, “Go and show John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them.” Matt. 11:4, 5. That settled the whole question with John. He knew the characteristics of divine love, and so his faith was confirmed in the Messenger of God's presence. One who gave assent to the requirements of the divine precept to love one's neighbor as himself, yet thinking to puzzle the Master with a query, asked, “Who is my neighbor?” At once the illustrative story was told of the man who had fallen among thieves and been stripped of his clothing. He had been looked upon by priest and Levite, who were near of kin but gave no aid, and then by the alien Samaritan, who showed mercy on the wounded man. The conduct of the latter was approved by Jesus as an exemplification of true neighbor-ship, and he closed with the injunction, “Go, and do thou likewise.” The parable of the lost sheep is also to the point. The true shepherd leaves the ninety and nine, which are well and strong, in their allotted place, to succor the one lost sheep exposed to the ravages of roaming beasts of prey. The teaching of this similitude cannot be questioned; for it aptly reveals the life of the Son of God in behalf of the restoration of the lost to the fold and fellowship of the heavenly home. So in all the earthly ministration of Christ, he revealed the love of Jehovah to men in a way adapted to their need. In this he became an example for those who would follow him. He was indeed the “Forerunner” to the human race, that is, not only a messenger sent before and in behalf of the eternal King, but also one to clear the pathway of obstacles before those who must tread the pathway to union with the heavenly family. To do this he met every vicissitude of manhood without bearing the taint of sin. Heb. 4:15; 2:18. He became the “Son of man” so that he might indeed be the kin of humanity, and thus occupy the position from which he could elevate those who would be elevated to kinship with Jehovah. He was in very deed “God with us.” Jesus is Coming Again
By W. R. PETERSON
“Heavings of earth, tell the vast wondering throng;
Jesus is coming again!
Tempest and whirlwinds, the anthem prolong;
Jesus is coming again!” Yes, Jesus is coming, coming in power and glory, to establish his kingdom, a kingdom which shall never pass away. Nineteen hundred years ago he left this earth and ascended to heaven. Acts 1:9. Angels told the watching disciples that “this same Jesus” would come again. Our Saviour himself promised to return: “If I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also.” John 14:3. What a blessed assurance to those who are longing for the end of this reign of sin! How eagerly they watch the waymarks which tell them that his coming is near, even at the door! Soon the words of the poet will be fulfilled:— “Attended by all the shining angels,
Down the flaming sky
The Judge will come, and will take his people
Where they will not die. “The loved of earth who have long been parted,
Meet in that glad day;
The tears of those who are broken-hearted
Shall be wiped away.” What a scene! All the power of God’s wrath will have been loosed upon a sinful world. Then the elements will melt with fervent heat, destruction will be rampant, and the wicked will cry for rocks and mountains to fall and hide them from the face of earth’s eternal King, from the vengeance of a just God. But those who have looked and waited for his coming will rejoice in that hour, saying, “Lo, this is our God; we have waited for him, and he will save us.” In that day earth and sea will yield their treasure, and the righteous dead will arise to greet their Lord, and to realize the fulfilment of the promise of eternal life. All the angels in heaven will accompany Jesus when he comes to reap the harvest of the world. He will then separate the wheat from the chaff, and will take the precious grain to the heavenly garner. How greatly we shall need strength from above to abide in that day! Earth’s millions, now careless and pleasure-loving, will suddenly become serious and concerned as they realize that they are not prepared to meet their God. Earthly wealth and fame and treasure will avail them nothing in that great day; it will be too late for them to find the only sure refuge. “As it was in the days of Noe, so shall it be also in the days of the Son of man.” God is merciful and gracious. He has sought by means unnumbered, even sending his only begotten Son to die on the cross, to turn erring humanity from their sinful ways; and “greater love hath no man than this, that a man lay down his life for his friends.” John 15:13. Yet only a few have heeded the message, and now, with the day of final judgment rapidly drawing near, comparatively few from among earth’s teeming millions are preparing to meet their God. Shall we not redouble our efforts to warn our fellow men? In our Father’s house are many mansions, and he wants all his children gathered home. Those who are not present at that glad reunion will have absented themselves by their own choice. Every one present will be heartily welcomed. “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.” Luke 12:32. “Whosoever will, let him take the water of life freely.” Rev. 22:17. “Behold, now is the accepted time; behold, now is the day of salvation.” 2 Cor. 6:2. There is danger in delay. Death’s angel may visit you before the dawn of another day. Will you not accept Christ now? All earth’s treasures, compared with heavenly things, are mere baubles. “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” 1 Cor. 2:9. “What shall it profit a man, if he shall gain the whole world, and lose his own soul?” Mark 8:36. We bring nothing into the world, and we can take nothing away, therefore why spend so much effort in seeking the things of this life? Let us all, as judgment-bound creatures, earnestly seek first the kingdom of heaven. Jesus has purchased us with his blood, shed on Calvary. He has paid the price of our redemption. Can we be honest and withhold that which is not our own? Soon, very soon, the fiat will go forth, “He that is unjust, let him be unjust still;” and then the door of mercy will be forever closed, and from those who are not ready will come the bitter cry, “Too late, too late.” Will you be among this number? God's People Tested
By MRS. ALMA DIKE
God gave the beautiful garden of Eden to our first parents, with its tree of life, and he also gave them the tree of the knowledge of good and evil, but told them not to eat of it. Then came the test; they fell, and so were driven out from their beautiful home. Abraham, the friend of God, was tested. Joseph, Daniel and his three friends, and other noble men were tested. Suppose Daniel's companions had simply knelt with the multitude at the king's command; they would not have needed to pray to the idol, but to God. They knew their life was at stake; but in the hour of temptation they remembered the commandment, “Thou shalt not bow down to them,” and God was greatly honored by his faithful servants. But what about his people this side the cross? How can we show our love and loyalty to God? Is he testing us?—Yes, surely; for we find that the same royal law that was given to his people in the past, and to which many proved so faithful, is also given to us. The promise is, “I will put my laws into their mind, and write them in their hearts.” Heb. 8:10. Then let us see that we stand loyal to the holy precepts. Some say that Christ changed the law, but in Matt. 5 : 17 we read: “Think not that I am come to destroy the law, or the prophets: . . . for verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.” Pointing us to the cross, the Saviour says, All this I have done for you. I have died for your disobedience. What will you do for me? And our answer is, “We will show our love to thee by obeying all thy holy will; we will gladly give up everything that stands between thee and us, and through thy blood we will conquer. Then comes the assurance, “Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city.” Rev. 22:14. The Blight of Worldly Association
By I. E. KIMBALL
ONE of the baneful causes of decay and unfruitfulness in church life is a bias toward fellowship with a world at enmity with God. Christ's followers are not of the world, even as he was not of the world. “Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean.” Those who fraternize with worldlings soon have their senses perverted, and think and feel as do their associates. A deadly malaria lurks in every port, city, and community of the world. Thought and care for the present exclude Christ and the eternal. The atmosphere of disinterestedness in the things which have to do with Christ and his kingdom, with an earnest concern for temporal things, acts as a deadly miasma. By association with the world we gradually adopt their standards. We sup from the cup of their pleasures. We are leavened by their worldliness and careless indifference, and our lives become so conformed to the worldly life that in practice there is no difference. We talk and dress and act and think as they do. Why so belittle the gospel? Why do the candidates for heaven love the things that God detests, and mar all the perfect working of the Spirit? Are we really willing to misrepresent our Lord, and frustrate all the other possibilities of the gospel? Do we not realize that those who would win must strive and fight? Why so fickle, why so little burden to represent the gospel rightly before the world? Our anxiety and care for the present almost exclude the eternal. In working so anxiously to carry our own9 burdens, we refuse to take Christ's burdens. We should realize that lukewarmness is an awful curse, and makes one a stumblingblock to seekers for the kingdom. How terrible the curse which came upon ancient Israel for associating with worldlings, who soon became thorns in their flesh and destroyers of their heritage! The Lord calls such union spiritual adultery. Intermarriage with unbelievers was the sin which caused the flood. It unites the temple of God and the temple of idols, making one house of desolation, and brings back again the reign of Jezebel and the idolatry which stains the heritage of Jehovah. The church is espoused to Christ. She is his bride, his only beloved, and is soon to be queen in the realms above. She should now be as a “chaste virgin.” The Bridegroom has shown his fidelity in pouring out his soul unto death for her, and she has given her word, her hand, and her heart. And “as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.” The Bridegroom is ready, and the marriage is soon to take place. Why so much delay?—The bride has not yet “made herself ready.” She has not yet donned her “fine linen, clean and white.” The Power of Prayer
By A. C. ANDERSON
“THE whole world lieth in wickedness;” but we must convince the world it is a fact that we are connected with the God of all power. Every one must obtain an experience for himself; each must act well and faithfully his part in the battle of life, that God in his own time and in his own way may weave these webs of human life to his own name’s honor and glory and to our good. Paul said, “We know that all things work together for good to them that love God.” This is an unspeakable consolation and encouragement to the friends of God: “Ye are my friends,” said Jesus, “if ye do whatsoever I command you.” Friends have close association with one another. Prayer is the mighty link that binds us to God. Austin Phelps once said that prayer is “a power as distinct, as real, as natural, and as uniform as the power of gravitation, or of light, or of electricity.” There is no limit to the power of prayer combined with faith. Faith is a glorious reality, and mightily efficacious, when combined with prayer. It works wonders, and produces effects which nothing else can. It is as essential with regard to things unseen as the eye is to things seen. Paul, in speaking of the scarred veterans, said that time would fail him “to tell of Gideon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions.” Heb. 11: 32, 33. By prayer they linked themselves to heaven. Prayer will link us to God, the Source of all power; but “without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.” The man who believes this will also be pure, sweet, lovely, and holy, not easily provoked or irritated. He will also have forbearance under injuries. It is written, “Thou wilt keep him in perfect peace, whose mind is stayed on thee.” Pearce once stated that the one who prays has also a physical advantage: “Prayer calms the mind, quiets the fears, subdues the passions, conquers habits, mollifies feelings, and is a general tonic for health and happiness. True prayer is self-discovery that the body is more than flesh and muscle, bone and blood; that it is something higher than to be pampered by appetite and animal cravings. It is the temple, God-planned and God-made, with a holy of holies in which the Spirit is expected to dwell. 1 Cor. 6: 19. “Too many have made, and still make, the body a veritable temple of Diana—a kind of jungle in which passions like wild beasts and serpents lurk. But he who believes in a pure God, a holy God, a sinless God, and that he who is ‘pure in heart . . . shall see God’ (Matt. 5: 8), will purify himself, as John said, even as God is pure (1 John 3: 2, 3). He that does not, does not pray. Prayer and impurity are incompatible. The beauty of prayer is that it reacts on the body, cleansing, purifying, and keeping it fit for the Master’s use.” Paul said, “My God shall supply all your need.” We do not always understand this promise, because we want our need supplied in our own way. Neither do the young eaglets understand why the parent bird, which has cared for and fed them so many weeks, destroys their nest, and they themselves are tossed out over the dark precipice. But before they touch the dangerous crags below, the mother bird sweeps down, catches them on her back, and bears them to a place of safety. Then they understand that she still loves and cares for them, but that they themselves must learn to fly. “As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead,” and still leads, his people. Deut. 32: 11, 12. Some one has to be tossed out of the nest first, but all must learn the lesson of trusting alone in God. If we ever stand in the day of trouble before us, we must now learn the lesson of confiding and trusting in him. His children must be thrown out upon their own resources, not that he would leave them, but that they may receive help in time of need. “The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.” Friend and foe will betray us, but we must pray for them. Prayer will give us a forgiving heart. Abel, the first martyr, whom Cain slew, was a praying man: “and wherefore slew he him? Because his own works were evil, and his brother’s righteous.” Stephen, the first Christian martyr, prayed for the wicked mob who hated him. With his last breath he cried, “Lord, lay not this sin to their charge.” Jesus was abused, and even spit upon, yet in his dying moments he prayed for his enemies, “Father, forgive them,” and he himself has said, If ye will not forgive, neither will I forgive you. “Fervent and effectual prayer will be regarded in heaven. When the servants of Christ take the shield of faith for their defense and the sword of the Spirit for war, there is danger in the enemy’s camp, and something must be done. Persecution and reproach only wait for those who are endowed with power from on high to call them into action. When the truth in its simplicity and strength prevails among believers, and is brought to bear against the spirit of the world, it will be evident that there is no concord between Christ and Belial.”—“Testimonies for the Church, Vol. I, pp. 407, 408. *“Why doubt him now if it may be
A cloud is passing by?
’Tis there we see his sweetest smiles
Where deep the shadows lie.”* PHILIP GIDDINGS
By PHILIP GIDDINGS
From the Mountain to the Multitude; or Between the Patella and the Planta
“It came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles.” Luke 6: 12, 13. “He goeth up into a mountain, and calleth unto him whom he would: and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach.” Mark 3: 13, 14. Whether for prayer alone or with his disciples, Jesus seems to have preferred the mountain. The prayer posture is the highest position we can occupy on earth, since thereby we meet and talk with God. We leave the clod under our feet, and ascend as it were among the clouds. We are never more elevated than when on our knees, or, to use Paul's paradox, “when I am weak, then am I strong.” Prayer is a spiritual ascent, and we always come down charged with what we need: sometimes it may be with the receiving of the identical request; sometimes with grace to wait for it; sometimes with grace for bearing the refusal. Whichever way He answers, it is the response best fitted to the soul's needs. Who shall say it is greater blessing to get the bread than to be given grace to wait for it or to do without it? to cure physical blindness than to give clearer vision to the soul? The condition of the soul that can say “Amen” to the latter experience, evidences a spiritual dominance where the body keeps its place of subservience.10 He knows best whether to take away the thorns of the flesh, or to add super-counterbalancing grace to the soul. “Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. For this thing I besought the Lord thrice, that it might depart from me. And he said unto me, My grace is sufficient for thee: for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: for when I am weak, then am I strong.” 2 Cor. 12: 7-10. The mountain is for mounting. We must ascend with Him, if we would be with him. The result is weary muscles, tenser nerves. But what compensation of purer atmosphere! What ocular sweep of the whole country where no landscape escapes the upland view! From there we see the sheep shepherdless and scattered, trying to feed on the beaten paths of man's tracks, while green pastures lie between intervening valleys. We descend, for we went up to come down. The seriousness of the descent reveals the importance of the ascent. The extent of our vision is the range of our sympathy. We bring the inspiration from the mountain for perspiration with the multitude. The disciples of the Lord live on the heights, as a city set on a hill, but they do business below. If they have any ups and downs, they are the constant back and forth between mountain and multitude. They must receive the daily ordination above for the execution below of each day's orders. They must always come ordained from the mountain of prayer to practice and preach to the multitude. “The steps of a good man are ordered by the Lord,” but those steps were ordained on Mount Kneeling. The knee attitude is the altitude of power, for the position of suppliant is the tapping of supply. “How beautiful upon the mountains are the feet of him that bringth good tidings, that publisheth peace; that bringth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!” Isa. 52: 7. But what makes these feet beautiful toward men is the knee experience with God. Physically the knees affect the stepping. How lame and undignified are the steps of a man with feeble knees “as a bowing wall. . . and as a tottering fence.” He courtesies along his way as if begging the world for a pass. From that mystic handwriting on the wall see the gait of Belshazzar, whose knees smote each other as if in mutual reproach for neglected service; then picture the stately stepping of Daniel, who kneeled three times a day and prayed. He who bends before God always stands straight and strong before man. This is a physical fact serving a moral metaphor. Thus Eliphaz (Job 4: 3, 4) says, “Behold, thou hast instructed many, and thou hast strengthened the weak hands. Thy words have upholden him that was falling, and thou hast strengthened the feeble knees.” Isaiah says, “Strengthen ye the weak hands, and confirm the feeble knees.” Isa. 35: 3. Paul, borrowing the language, says, “Wherefore lift up the hands which hang down, and the feeble knees; and make straight paths for your feet, lest that which is lame be turned out of the way: but let it rather be healed.” Heb. 12: 12, 13. The physical relation between knee and foot has its spiritual analogy in our relationship with God for communicably effective service to man. In reference to the means of accomplishing natural things, we employ the metaphor “elbow grease.” In things spiritual it is “knee grace.” The flexion of the knees is forward, holding the feet backward until the knee muscles relax their curve, bringing the feet forward. Feet must wait the permission of knees. “Feeble knees” means unstraight paths and weak hands. Hands, knees, feet! The middle point takes the precedence over, controls, and directs the two others. Feet are lame to go, and hands are weak to do, without the communication of the knee unction to them. Prayer preceded Pentecost, and followed it. Oh, let us pray! The knee attitude is not only the attitude of power, but the mount of blessing, for by a happy etymologic kinship, the word is barak, meaning “to kneel,” and “to bless” is berak; while “knee” is berek, and “blessing” is berakah. From this mount with God we rise from the knees of blessing. Then on our feet descending, we go to dispense that blessing to the multitude. Guadeloupe, French West Indies. Thoughts for the Afflicted
By MRS. H. D. HUDGINS
Sometimes when I take a retrospective view of life, my heart is filled with sorrow and regret for opportunities which I left unimproved, as I realize that they are now gone forever. There are many things that I might have done in service for God and my fellow men. And still from the depths of affliction I can see many things over which to rejoice. I can still do something, and little though it is, I know that the Master understands and blesses the effort. Sometimes when the hand of sorrow is laid heavily upon us, it is hard to say with patient resignation, “Thy will be done.” Then it is well to remember that our loving Father does not willingly afflict his children. He has left us this comforting message: “Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.” And when the hardest things come, we must not fear, for God has promised that he will never leave us nor forsake us. So let us be courageous in our appointed place, and forgetting the past, grasp present opportunities, walking gently, yea, softly, before the Lord. The Fear of the Lord
By J. S. WASHBURN
“If thou, Lord, shouldst mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared.” Ps. 130: 1-4. We fear God because he forgives our sins. What were your emotions when you knew that God had forgiven your sins? Adoration; gratitude; love, sincere, sweet, inexpressible—that is the fear of God. There is no terror in it. The fear of God is the love of God. We fear him, that is, love him, because he forgives our sins. Those who fear God are not afraid of him. If he should mark my iniquity, if he should refuse to forgive my sins, I should be afraid of him. But he forgives me so gently, lovingly, completely, and takes away all the sting, all the terror,—the fearful looking for of judgment,—that I can but “love the Lord, because he hath heard my voice and my supplications.” Thus does perfect love (fear) cast out all terror, and thus truly only he who knows God, knows love; for God is love. The beginning of wisdom is love, that is, God. Thus “the fear of the Lord [the love of God] is the beginning of wisdom.” Ps. 111: 10. After a certain service where this gospel of love, the gospel of John 3: 16, had been preached, a melancholy-looking individual said in doleful tones, “I’m very sorry I have not heard the gospel preached here today.” “My friend, is not the gospel of love the true, the only gospel?” “Oh, no!” responded the melancholy individual, “The fear of the Lord is the beginning of wisdom.” You said not one word in your sermon about eternal misery, unending pain. That is the gospel to me. I was frightened, terrified almost unto death, at the thought of never-ending anguish, and then and thus was I turned to God.” “But, my friend, the gospel is good news. Is this fearful libel on the character of him who is love—that he delights in the unending torment of the lost—is that good news?” It is the goodness of God, the love of the Lord, that leads to repentance. All this teaching of a stern, severe, unrelenting Judge, who loves good people and hates sinners, is the teaching of Satan, the accuser of the brethren, the slanderer of God. To frighten children into outward goodness by telling them that God does not love naughty boys and girls, is a gross injustice to the little ones, and a wicked libel on the character of him who gave his own holy child Jesus to die for the fallen, sinning children of men, who hated him, scorned him, and nailed him to the tree. The kindest, gentlest Man the world has ever known was Jesus, who said,11 “He that hath seen me hath seen the Father.” The children were not afraid of him. “Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God,” were his words of sweetest invitation. The joy, the playfulness, of children is an indication of the freshness of new life, the vitality of health. Health is of God. Disease, pain, weakness, old age, and sadness are the result of sin, which comes from the adversary. With all the infinite responsibilities of the universe upon him,—the untold hosts of angels and men and all other creatures,—he who fainteth not, who is never weary, has still time to be gentle, sociable, yea, even playful. All the playfulness of the creatures that gambol in the deep, all the wondrous soarings of the birds of the air, all the beautiful frolicsomeness of lambs and of the young of all creatures, as well as of little children, who are of the kingdom of heaven, are of God. When the lame man was healed, he danced for joy. When the saints are gathered home, “the lame man shall leap as a hart,” and all the righteous shall “go forth, and gambol as calves of the stall,” released from earth’s dark prison pen, to wander at will through the blue deeps of the heavenly universe. Oh, kindest, tenderest Father, whose name is Love, thine only begotten Son hath revealed thee to be the fairest among ten thousand, the one altogether lovely! For even now in this world, all the sweet love-whispers of the soft breezes through green forests and fragrant bowers; all the wondrous warblings of birds; all the richness, the fascination, of the human voice; the divine loveliness of all music; the delicate forms and tints of flowers; the beauty of the rainbow, of the clouds, of the glorious hosts of stars; the bright sunbeams; the soft moonbeams’ gentle glance,—yea, through all that is sweet, gentle, winning, he whispers so tenderly to the weary, sinning, dying one: Fear not, I who have given thee life—I love thee with an unutterable love. O sad, wandering one, give me thine heart, give me thy love! My love for thee is stronger than death. Far more than man hungers for human affection does God long, with yearning that breaks his heart when refused, for your love and mine. Shall I grieve his tender heart again by turning away? “All day long I have stretched forth my hands unto a disobedient and gainsaying people.” I can refuse his tender plea no longer: I will arise and go unto my Father, and then, free from sorrow, loneliness, pain, and weariness, I will rest without fear in perfect peace, for I know that “underneath are the everlasting arms.” “What have I to dread, what have I to fear,
Leaning on the everlasting arms?
I have blessed peace with my Lord so near,
Leaning on the everlasting arms;
Leaning, leaning,
Safe and secure from all alarms;
Leaning, leaning,
Leaning on the everlasting arms.”