Earlier text: CLEANSING THE TEMPLE(Concluded from last week.) Reader, dost thou delight in the law of God after the inward man? If not, thy soul should be converted, by praying for the law of God to be put into thy heart, and written in thy mind. But, if the law of God is already thy delight, then why not be reconciled to it? Why not be subject to it just as it stands? Why wish to make void one jot or tittle of it? I do not present the law for justification; but as a perfect rule of right in this life; first, between man and his Creator; secondly, between man and his fellow-man. “Whosoever, therefore, shall break one of these least commandments, and shall teach men so, he shall be called least in the kingdom of Heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven.” The Westminster divines found contradicting the writer of the Acts of the Apostles. These divines say, “From the beginning of the world to the resurrection of Christ, God appointed the seventh day of the week to be the weekly Sabbath, and the first day of the week ever since, to continue to the end of the world, which is the Christian Sabbath.” 1. Luke (the writer of the Acts of the Apostles) says, Acts 13:14, Paul and his company went into a synagogue of the Jews on the Sabbath day. This was, according to our account, A. D. 45, and twelve years after the resurrection of Christ. Luke says this was on the Sabbath day, then, at that time. But the divines say this was not on the Sabbath day at that time, but on Saturday, and that the seventh day was not then the Sabbath, neither had been for twelve years. Thus they contradict Luke, plainly and pointedly. 2. Luke says, Acts 13:42, 44, that “when the Jews were gone out of the synagogue, the Gentiles besought that these words of the gospel might be preached to them the next Sabbath.” “And the next Sabbath day came almost the whole city together to hear the word of God.” This, Luke says, was on the Sabbath day at that time, twelve years after the resurrection. But the divines say that it was not on the Sabbath day at that time; for Sunday had been the Sabbath for twelve years. 3. Luke says, Acts 16:13, “And on the Sabbath we went out of the city by a river side, where prayer was wont to be made,” A. D. 53, twenty years after the resurrection, and ten years before the Acts of the Apostles was written. This, Luke says, was actually on the Sabbath day at that time—but the divines contradict him, saying this was not the Sabbath at that time, but on Saturday; for the seventh day was not then the Sabbath, neither had been for twenty years—never since the resurrection of Christ! Thus they contradict Luke again; for all admit that Luke always called the seventh day, the day the Jews met in their synagogue, the Sabbath, in the Acts of the Apostles. 4. Luke says, Acts 17:2–4, Paul, at Thessalonica, “as his manner was,” went into a synagogue of the Jews, and so preached Christ and the resurrection three Sabbath days, that some Jews and a great multitude of Gentiles believed. This was twenty years after the resurrection of Christ. This, Luke says, was on three Sabbath days then at that time. But the divines deny this also, because they say that the Sabbath had been changed from the seventh to the first day of the week twenty years before. Thus they give Luke the lie. 5. Luke says, Acts 18:3, 4, Paul, at Corinth, labored with his hands, as tent-maker (on the other days, as we should understand), but “reasoned in the synagogue” every Sabbath, and persuaded the Jews and the Greeks. This was A. D. 54, twenty-one years after the resurrection of Christ, and nine years before the Acts of the Apostles was written. This, Luke said, or wrote, A. D. 63, the thirtieth year after the resurrection, and the thirteenth year of the Christian church, that this preaching of Paul was on every Sabbath; that is, on every seventh day; the same day that the Jews always met in their synagogue for worship. This is plain, pointed, and positive proof that the seventh day was the Sabbath, at least thirty years after the resurrection of Christ; for Luke testified again and again that those meetings of the Jews and Gentiles were held on the Sabbath, and if Luke was a Christian, then the seventh day was the Christian Sabbath thirty years after the resurrection, the Westminster divines to the contrary notwithstanding. And if the seventh day was the Sabbath thirty years after the resurrection of Christ, as Luke says it was, then it is the Sabbath now. For you will admit that no man or body of men have had any lawful right to alter or change this command of God since A. D. 63. But we find not one word in favor of the idea, not even the least hint or allusion in all the New Testament, that the first day of the week was ever so much as thought of as a Christian Sabbath by any of the apostles while they lived. And you must give it up; yea, and you will give it up, if you search the Scriptures carefully and prayerfully on this subject, and if you have a spirit of discernment, and are willing to forsake error for truth, and if you are an honest Christian in the sight of God. Now, if the Scriptures are able to make one wise unto salvation, through faith in Jesus Christ, then why need I stop to examine all the various doctrines of popes, councils, and fathers, when in searching I should find pope against pope, council against council, and fathers against fathers? This would be like two companies fighting at great distance, with small arms. But if we wish to come at close action, let us take the armor of truth, which will most assuredly prevail; and the closer the action, the sooner the victory will be won on the side of truth. Now, my dear reader, if you will take the Scriptures and search them as above requested, then you will find the following valuable treasures of knowledge among the many therein contained— 1. You will find Christ himself saying, “The Sabbath was made for man,” and that it was made when the first seven days were made, before man had sinned. The Sabbath was thus made, not for the Jews in particular, but as a gift of God to man, i. e., mankind universally, of all nations and all ages of the world. 2. You will find that before the law was given at Mount Sinai, this was a law and a commandment; Ex. 16; that it was also written by the finger of God, with the “lively oracles,” which God committed to the Jews, to give to us; that this law, by which is the clear knowledge of sin, is an infallible and everlasting rule by which to know what is sin, and what is not sin; that sin is the transgression of the law; and that to act against it, or to do things contrary to it, is sin; but “where no law is, there is no transgression”; that this law Christ came not to destroy, abrogate, or make void; that the law is holy, and just, and good; and that Christians delight in it. And as Paul “had not known lust, except the law had said, Thou shalt not covet,” so we had not known which day of the week was the Sabbath, except the law had said, “The seventh day is the Sabbath of the Lord thy God.” Now we know by the law that this is the Sabbath, without the help of commentators. 3. You can find that the resurrection of our Saviour has nothing to do with changing the Sabbath, any more than his birth, his death, or his ascension. Whether he was risen near the end of the Sabbath, or some time before the common time of commencing the first-day Sabbath, so-called, has nothing to do with altering one jot or one tittle of the law of God. 4. You can find that the common reasonings of men, that Christ frequently met with his disciples on the first day of the week, after his resurrection, any more than other days, are false and without foundation; that he went with two of them to Emmaus, about seven and a half miles, and returned to Jerusalem, which would plainly show that he did not regard that day as a Sabbath; that he met with his disciples in the evening, which must have been after the commencement of the second day of the week; see Gen. 1: 8, when they were met, but not to celebrate the resurrection, as false reasoners pretend; that he met with them again “after eight days,” i. e., near the middle of the next week, and again they were together fishing, so that the fishing-day that would prove a Sabbath, as much as either of the first two visits. 5. You can find that Luke had not forgotten the distinction between the “first day of the week” and “the Sabbath day,” Acts 20: 7, in his recording the meeting of the disciples to break bread on that day, and that this is the only time the first day of the week is mentioned in all the Acts of the Apostles; and it is the only notice of Paul's preaching on that particular day, or rather, evening, and that on a particular occasion, viz.: in order to be “ready to depart on the morrow”; that this one instance of the first day's being mentioned proves that it was not on the Sabbath, and that the many meetings of the Jews and Gentiles, believers and unbelievers, where Paul preached “every Sabbath,” certainly did not occur on the first day of the week. 6. You may find that Paul, in giving orders to some of the churches to lay by themselves in store, something according as God had prospered them, on the first day of the week, for the poor saints at Jerusalem, 1 Cor. 16: 2, does not prove that to be the Sabbath day, but that it was not the Sabbath day, nor suitable to a Sabbath day's work, but rather as an offering to the Lord of “the first ripe fruits of their increase,” to be the first business attended to in the week, to reckon up their earnings and incomes, and devote a part of the same, and lay it by itself, so that it would be ready when Paul came. This was a good calculation for the first business of the week. 7. You can find that there is no law of God against doing common labor on the first day of the week, so it is no sin, nor transgression of any law other than the laws and commandments of men. 8. You can find that the Saviour said to his disciples, “If ye love me, keep my commandments.” Again, “He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him.” Again, “Jesus answered and said unto him [Jude], 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.” Now, my dear reader, if you neglect or refuse to obey this fourth command of the decalogue, you are left without excuse, and you can plead nothing in extenuation of your neglect. “For God shall bring every work into judgment, with every secret thing, whether it be good or whether it be evil.” The Seventh Day Is the Sabbath.
As THESE words were spoken by the eternal God amidst the thunderings and lightnings of Mount Sinai, they may not be revoked nor altered. Behold the Almighty descending in a fiery flame, the smoke ascending as from a burning furnace. Mount Sinai quakes as if convulsed by an earthquake, louder and louder sounds the mighty trumpet, the people gaze with awe and wonder but are not permitted to come near. At God's command bounds are set around the mount, and it is sanctified. Thus the great Jehovah proclaimed his holy law. Thus he sealed his everlasting covenant. It is sacred in the eyes of the Almighty, it is sacred in those of the angels; and how sacred should it be in the eyes of man for whom it was given! What a sacred trust is committed to him? How vast the responsibility that rests upon him! What blessings are pronounced upon him if he obeys! What curses if he disobeys? We read that the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children to such as keep his covenant, and to those that remember his commandments to do them; and David says all his commandments are sure, they stand fast forever and ever. We see by reading the 23d verse of the last chapter of Isaiah, that the same Sabbath is to be kept in the new earth. Without further proof, although there is much more, we see that the Sabbath stands the same as at the beginning. The Lord will magnify the law and make it honorable. Although people oppose ever so much, the Lord will repair the breach that has been made in his holy law, and soon the cry shall go forth with far more power than heretofore, The seventh day is the Sabbath. God's truth that has been so often rejected shall go with more than mortal energy; for to it is promised the Spirit of the Eternal. Oh, glorious day, much to be desired! Then the Spirit of Elijah's God shall rest with mighty power upon his people. And now while the messengers are searching for the scattered jewels, may it be our prayer that they be endowed with power and wisdom— from on high. There is a high and holy calling; a solemn charge is entrusted to them; they stand between the living and the dead; they have gone up into the gaps to repair the breach that the people may be prepared to stand in the day of battle; and while they go forth weeping, bearing precious seed, they will return again with joy bringing their sheaves with them. But Oh, ye careless ones, who reject the solemn warning! Remember it is the last that you shall hear! How can you answer in that fearful day for the solemn and heart-searching truth that you have opposed? You heard the sound of the trumpet, but took not the alarm. Oh, be entreated by one that loves your soul to fall in with the overtures of mercy now before it is too late; now, before the warning voice is forever hushed; now while the Saviour is pleading for you; now, while sweet mercy lingers, make your peace with God by keeping all his commandments, that when the inhabitants of the earth are consumed for breaking the everlasting covenant, you may be among those that are left, and with them inherit eternal life. “I HATE life,” wrote Voltaire to his friend, “and yet I am afraid to die.” No wonder, the infidel’s bosom was full of disappointed ambition—a tormenting conscience, and a dark eternity. Hell seemed to have begun upon earth. How different with Paul. “I am ready to be offered, and the time of my departure is at hand. Henceforth there is laid up for me a crown of righteousness.”—Sel. The End of the Law.
By A. S. Hutchins
“For Christ is the end of the law for righteousness to every one that believeth.” Rom. 10:4. The consequences suspended upon a correct view of the nature and perpetuity of the law of God, are of too great magnitude to treat this important subject with indifference. For with a scriptural view of the law, we receive a clearer, more correct, and intelligent view of the plan of salvation as revealed through the gospel, and also gain a far better understanding of the obligations resting upon us while seeking redemption from sin. From the above text, some hastily conclude that believers are under no obligation to render obedience to the law. With triumph, and seeming joy, is the text called forth to justify the non observance of the Sabbath of the fourth commandment. Now if Christ is the end of the law in the sense that Christians are released from all obligations to respect and obey it, when did this event occur? Assertion should not be substituted for proof on this point. Sin was introduced through the fall of man; and we read, “Sin is the transgression of the law.” Immediately following this great transgression God made promise of his Son, an atoning sacrifice for sin; a “Lamb slain from the foundation of the world.” And here we raise the question: If in the introduction of the system of salvation, a system adapted to the wants and woes of the fallen family in all their varied conditions, God contemplated the time when men could and would be saved without respecting and obeying his law, why was not this the very point of time chosen to reveal to man that henceforth the law of God had no claims upon him? Why not say to man when sin was, in its infancy, when man had just fallen, and while the rays of light respecting the plan of salvation were faintly reflected upon the mind through types and shadows, As you have failed to reverence and keep my law, I now make known unto you the way of salvation through faith alone.” Why require obedience to the law for four thousand years, and when we enter the full blaze of gospel light release men from this obedience. The law was ordained to life. Through perfect obedience to it, man might have lived without the great Sacrifice for sin. And how this sacrifice could supplant the claims of a holy, just, and good law, is not well demonstrated. Again, in language clear and unmistakable are the perpetuity and the claims of this law taught through the New Testament scriptures. Christ did not come to destroy the law, nor to relax its claims. If he had, the most appropriate time to state such a fact would have been in his memorable sermon upon the mount. But in this sermon he gives the following instruction: “Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill.” The word rendered fulfill in this verse, is the same as in Col. 1:25, where the apostle says: “Wherefore I am made a minister, according to the dispensation of God which is given to me for you, to fulfill the word of God.” A clear sense is derived from the meaning of the last clause of this verse from the marginal reading which is “fully to preach the word of God.” And this rendering is justified by Adam Clark in his comments on Matt. 5:17. If this view be correct, then Christ here declares that he came to fully preach the law, and this is just what he and his apostles everywhere did do. Men talk confidently of the baptism of the Holy Spirit, and of sanctification, without obedience to the law of God. Faith in Christ, they claim, is going to save them. Now this is entirely the reverse of what the apostolic church believed and taught. Says the apostle: “Do we then make void the law through faith? God forbid: yea, we establish the law.” Rom. 3:31. James holds up this great rule of right as the rule of judgment, as do Solomon and Paul. Please read Eccl. 12:13, 14; Rom. 2:12. Says James: “So speak ye, and so do, as they that shall be judged by the law of liberty.” In the last message of mercy to man (Rev. 14:12) we find the commandments of God and the faith of Jesus. And the last reference to these commandments in the book of Revelation, pronounces this blessing: “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.” Chap. 22:14. With these, and other scriptures directly testifying to the perpetuity of the law of God under this dispensation, it is fallacious in the highest degree to teach or believe otherwise. “In what sense then is Christ the end of the law for righteousness to the believer? The use and definition of the word end will aid in the settlement of this question.” “Ye have heard of the patience of Job, and have seen the end of the Lord.” James 5:10. “Now the end of the commandment is charity.” 1 Tim. 1:5. No one can doubt but that end here means design, ultimate object. The Greek word, telos, here rendered end is the same as in Rom. 10:4. Greenfield in his Greek Lexicon gives the following as one definition of this word: “scope, object, principal point.” And among other definitions of end Webster gives “ultimate object, design.” Had not man fallen, the sentence of death would not have been passed upon him, he would not have lost favor and communion with his Maker. Obedience to the law of God would have saved this heavy and world-wide curse. There is but one source through which man can regain that which was lost by sin. “In this was manifest the love of God toward us, because that God sent his only begotten Son into the world that we might live through him.” I John 4:9. And here we behold the Lamb of God, the object or design of the law to the believer. “By sin we are exposed to wrath—
He died for us that he might draw
Our wandering feet from virtuous path,
Where we may keep God’s holy law.”
A. S. HUTCHINS. THE TEACHINGS OF PAUL
By C. W. Stone
Is the Soul Immortal?—No. 14.
Paul uses one or two expressions which, though they prove nothing one way nor the other in relation to the intermediate state, are appropriated by the advocates of man's natural immortality, and presented in a very taken-for-granted style as conclusive arguments in support of their theory. An instance occurs in 2 Cor. 12:1-4. Paul says, “I knew a man in Christ above fourteen years ago (whether in the body, I cannot tell; or whether out of the body, I cannot tell; God knoweth), such an one caught up to the third heaven.” The only way in which any proof may be tortured out of this passage is to make it affirm that it is possible for a man to be caught up into the third heaven, out of the body. That being the case, the next step is to reason that there is in man, conscious, rational entity, which constitutes the real man, and which can live and exercise its senses out of the body. The third step is the gratuitous assertion that this entity is deathless. Suppose for a moment that this is all true. The separation of the soul from the body is death, our friends say. Then, when Paul's soul was taken from his body up into the third heaven, Paul died, of course. His body lay upon the earth, a corpse. After awhile the soul returned to the body, took up its former abode, and Paul lived on as before. Then Paul's record concerning himself must be that he died, went to Heaven, and after awhile had a resurrection. It could not be otherwise. But who will accuse Paul of making such a statement as that? We read of those who were raised from the dead—the widow's son, Lazarus and others; but where is it recorded that during the time they were dead they were in Heaven? Where is it stated that they saw or heard anything during this time? But it is time that we should consider Paul's language more closely. We see nothing in the words under consideration that justifies the conclusion that a man may literally be caught up to Heaven out of his body. But does not Paul say that a man (himself, without doubt) was caught up into the third Heaven? Yes. And does he not say that he could not tell whether in the body or out of it? Yes; and right here it is proper to inquire what he means by “out of the body,” instead of taking it for granted that he refers to an immortal soul that can live out of the body, especially as we have not yet found that such a thing exists. Paul uses an expression in 1 Cor. 5:3, which would indicate that his body was in one place while his spirit was with the Corinthians in another place. To the Colossians he says, “For though I be absent in the flesh, yet I am with you in the spirit, joying and beholding your order,” &c. This indicates that Paul's soul was absent from his body and present with the Colossians beholding their doing, just as surely as the passage under examination proves that his soul went to Heaven leaving his body on earth. In either case Paul must have died and had a resurrection. However, since our early training does not affect our judgment in this case, we can readily understand that Paul means simply that his mind was with the Colossians, or that the Colossians were in his thoughts; and in thinking of their order and steadfastness, he could seem to be present with them. So it is in this other case. Paul did not know but that he was caught up bodily into the third heaven. That might be the case; but probably he had a vision, and so real did the heavenly view seem to him that he really did not know but he was transported directly to heaven. He says, “It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord.” 2 Cor. 12:1. Then it seems that he rather inclined to call it a vision. In that case, as with the visions of Daniel, he was caused to see things that were in Heaven. Daniel saw the Ancient of Days, yet he was not transported into his presence. Daniel and John were caused to see huge beasts rising out of the land and out of the sea, as symbols of earthly governments; yet they were not taken to any place where these things were really occurring, for there was no such place. We conclude then that Paul had a vision of heavenly scenes. That his mind seemed to be caught up into the third heaven; and so vivid was the scene presented to him that he could not say that he was not really taken there bodily. He was there in spirit, as he was with the Colossians in spirit only in a far higher sense, as the angel of God was doubtless with him, taking possession of his thoughts, and giving him a vision of ineffable glory. An Age-to-Come Fallacy.
By J. H. WAGGONER
ONE of the ablest advocates of the Age-to-Come, discovered an argument for that doctrine in Dan. 7: 27. “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High.” The argument is this: The preposition of is possessive, and the people of the saints, are the people belonging to or possessed by the saints, and of course there are people in the coming kingdom distinct from the saints of the Most High. Over these the saints are said to rule, as kings and priests. In this there is a double fallacy, as may be easily shown:—13 1. To this people, said to be distinct from the saints, shall be given the kingdom and the dominion, and the greatness of the kingdom under the whole Heaven. Hence these are the ruling people instead of a serving people. 2. The use of the preposition by no means warrants the conclusion as stated. “The people of the saints” refers to the saints themselves, as the members of the church compose the church itself, and are by no means distinct from the church. In the expression, “The members of my body,” both a possessive preposition and a possessive pronoun are used, and yet those same members compose my body and are by no means distinct from my body. The theory of the Age-to-Come is only upheld by a series of fallacies, some of them, specious, but only fallacies; the system itself is a fallacy, a gross delusion. Not a single valid reason can be given in favor of the doctrine of probation after the Lord’s coming, or after he leaves his Father’s throne in Heaven as a priest. It must then be said, “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still. And, behold, I come quickly and my reward is with me, to give every man according as his work shall be.” Rev. 22: 11, 12. The third angel’s message of Rev. 14: 9–12, is the last message given just preceding the appearing of the Son of man to reap the harvest of the earth, and that threatens the wrath of God “without mixture,” because no mercy can possibly be offered to man after Jesus leaves his priestly office. It is, then, not only a delusion, but a fatal delusion, to turn away from the message of “present truth” to the fallacy of future probation. The warning of impending destruction is now being given, and they who turn away from it will die in their iniquity. Eze. 3: 18, 19. Visalia, Cal., Dec. 25, 1876. “SANCTIFY the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear,” is the exhortation of the apostle. 1 Pet. 3:15. This text suggests a preparation of heart and life before attempting to teach others. Sanctify, is to set apart. In our hearts we should set apart the Lord God as the supreme object of our love, and the only object of our worship. We should be sanctified through the very truth we profess before taking up the responsible work of urging it upon others. We must be cleansed from sin and imbued with the Spirit before we can correctly and properly represent his truth. These words of the apostle also suggest preparation of mind by study. This is necessary in order to be always ready to teach those of inquiring minds. The Holy Scriptures of the Old and New Testaments should be studied closely. “Search the Scriptures,” says the Son of God. The student of prophecy must also be a student of history. In order to be able to grasp the great truths of the Word of God, the mind must be disciplined to think long and patiently upon the subject to be investigated. The mind should be strengthened, and elevated by reading good books. The apostle calls for reasons, not mere assertions. The disciples of Christ should be ready always to give the reasons of the hope they cherish. Divine truth appeals to the understanding. The people ask for reasons. Those who teach should be intelligent. They should be “ready always to give an answer to every man that asketh.” The veriest novice in heavenly things may make assertions with all the confidence of an experienced Bible student, and yet, for want of disposition to search the Scriptures, and to study to show himself “approved unto God, a workman that needeth not to be ashamed,” he may not be able to give one forcible reason for his faith and hope. This passage intimates that the people have a right to demand the reason of our faith. This is also evident from the prophetic inquiry and answer especially applicable to our time. “Watchman, what of the night? Watchman, what of the night?” The watchman said, The morning cometh, and also the night. If ye will inquire, inquire ye, return, come.” The manner in which reasons of the hope of the gospel should be given is also stated by the apostle. The servants of Christ in dealing with minds in matters of Christian theology, have a nice work on their hands. They must do it “with meekness and fear.” In the absence of the spirit of humility, and fear to offend God, his truth is feeble in their hands. But when it is presented in the spirit of the Divine Master, with godly fear lest the oil and the wine be hurt, divine truth appears in its beauty and strength. Christ in his life was a pattern of meekness. The first ministers of Jesus, who went forth to the world newly baptized with the spirit of their Master, were meek men. And with fear and trembling lest they should fail to fulfill their high and holy mission, they went out, leaning on the strength of Him who had said, “Lo, I am with you always.” Even the learned Paul states that his mission to preach the gospel is “not with wisdom of words, lest the cross of Christ should be made of none effect.” 1 Cor. 1:17. In view of the responsibilities of preaching the word of God, the apostle uses these words: “For we are unto God a sweet savor of Christ in them that are saved and in them that perish. To the one we are the savor of death unto death, and to the other the savor of life unto life. And who is sufficient for these things?” 2 Cor. 2:15, 16. How beautiful and how efficient will be that church whose ministry and membership bear the happy burden of truth, intelligent in the Word of God, ready always with meekness and fear to give an answer to all who inquire for the hope they cherish. No man has ever sunk under the burden of to-day. It is when to-morrow’s burden is added to the burden of to-day that the weight is more than a man can bear. God Is Not the Author of Sin.
By John Nevins Andrews
If it be remembered that sin is simply rebellion against God, in act, or word, or motive, it would not seem that men, possessed with reason, would ever make God the author of this wicked thing. But men love sin. Moreover, they do not love to repent. That they may quiet their consciences while persisting in sin, they resort to the Bible, notwithstanding its awful denunciations of this abominable thing which God hates, and they attempt to prove from its sacred pages that sin proceeds from God. Here is the text which they produce for this purpose: Isa. 45:7: “I form the light, and create darkness; I make peace, and create evil; I the Lord do all things well.” Surely this text need not be perverted. The evil which God creates is not moral evil. It is something which stands in contrast with the place which he makes. It represents trouble and calamity which is the certain fruit of wrong doing. There is peace to the man of God. There is no peace, but distress, calamity and evil to the wicked. No man can justly excuse himself for confounding the evil of sin with the evil which God sends upon men in punishment for that sin. Here is a text that mentions both these kinds of evil, and clearly distinguishes between them: Jer. 26:3: “If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil which I purpose to do unto them because of the evil of their doings.” The reader cannot fail to distinguish between the evil which originates with man and that which proceeds from God. The evil ways of men are wicked acts of rebellion against God. The evil which God creates is simply just retribution for the evil doings of men. God is not the author of murder, theft, nor blasphemy, but he will bring terrible evil upon men in the day of his wrath, who have dared to commit these evil deeds. And if men will commit sin against God, let them at least beware how they charge upon him the guilt of their evil ways, lest he justly inflict upon them greater damnation as their portion. J. N. A.