THE Bible is eminently a practical book; its great object is to make the man of God perfect; to thoroughly furnish him unto all good works. 2 Tim. 3: 15-17. To this purpose it presents duties, warnings, and promises, holding out inducements by every means to lead us into the path of life and peace. It gives both history and prophecy, spreading out before us the past, the present, and the future. Here we have the only reliable cosmogony—the only "science of sufficient reasons" of the origin of the heavens and the earth. Here only can we learn the future of man and his dwelling-place. Peter says: "By the word of God the heavens were of old, and the earth standing out of the water and in the water; whereby the world that then was, being overflowed with water, perished. But the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of Judgment and perdition of ungodly men." And in that day of the Lord "the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein shall be burned up." "Nevertheless we, according to his promise, look for a new heavens and a new earth, wherein dwelleth righteousness." 2 Peter 3: 5-7, 10, 13.
The world was once overflowed with water; the foundations of the great deep were broken up; the earth was a wreck; its surface was so changed as perhaps not to be recognized by those who beheld it before; and its inhabitants, except eight souls who were tossed upon the boisterous deep, were gone—all gone. Its gay and busy millions suddenly disappeared.
The Lord promised that there should not be "any more a flood to destroy the earth." But he did not promise that the earth should not any more be destroyed. As it once "perished" by water, so it will once more perish, but by fire. "The heavens and the earth which are now," are presented in contrast with those before the flood. But the material is the same; the earth is only changed in its form or features. So it will be with the new heavens and earth; there will be a second change, wrought by the agency of fire, and the earth will come forth purified from all the works of a fallen race. Then will the "purchased possession" be redeemed from the curse, and the glorified saints shall possess "the kingdom prepared from the foundation of the world," even "the first dominion." And then "God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." There is blessedness, there is joy, there is glory, far beyond our conception; as it is written, "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."
"No more fatigue, no more distress,
No sin nor death can reach that place;
No tears shall mingle with the songs
That warble from immortal tongues."
Reader, is there not infinite value in the atonement? Is not the blood of Christ precious? Does not the eternal inheritance, the far more exceeding and eternal weight of glory, present attractions beyond all else of which your heart has conceived? Does not eternal life in the kingdom of God appear a boon most precious? Then join with all the saints in blessing God for the rich provision through his Son, and for the word, the Holy Book, wherein alone such matchless grace, and such endless joys are revealed. Without the revelation of God's will, how uncertain, how dark would all appear! Without this, who should teach us the knowledge of God? who should acquaint us with the principles of morality and truth, by which we may honor and please our Creator? who should lead the fallen, erring one to a remedy for sin, wherein justice and mercy may be harmonized? Only eternity can reveal, and only immortalized beings can realize, how great is our indebtedness to God for his word. Happy the man who can say, "Holy Bible, book divine, Precious treasure, thou art mine."
But to them who despise the riches of his grace, and scorn his counsel and will none of his reproof, there is another revelation in the word of God. He has not only sent redemption to his people, but prepared for his enemies a doom commensurate with their crime.
Having shown that obedience to the law, and acceptance of the gospel, are necessary to salvation; that salvation on any other terms would be derogatory to the character and Government of God, it follows necessarily that those who reject these terms cannot be saved. The penalty of their sins hangs over them, soon to descend upon their guilty heads; for in strict justice God reserves the wicked to the day of Judgment to be punished. 2 Pet. 2: 9. And as eternal life is the gift of God, so they who do not seek it through the Son, must of necessity receive the wages of their sin, which is death. "He that believeth not the Son shall not see life; but the wrath of God abideth on him."
There are two resurrections taught in the Bible; for what the impenitent lose involuntarily by the sin of Adam, will be restored to them without regard to their will and action. Besides the resurrection of life, already noticed, there is also "the resurrection of damnation." They who have part in the first resurrection are blessed and holy; on them the second death shall have no power. They are raised in power, in glory, in incorruption, while they that sow to the flesh, "shall of the flesh reap corruption." Gal. 6: 8. They will be subject to the second death. Once they die on account of Adam's sin; from this state they are raised by Christ. But the second time they die on account of their own sin; and from this death there is no redemption. No hope is held out for those who fall under its power. No resurrection morning dawns upon the darkness and gloom of the second death.
In examining the type of the scape-goat, we found the devil confined in the abyss for one thousand years. At the end of that period, all the inhabitants of the grave are called forth; the wicked of all ages stand up in life, and the great enemy of God and man is once more among the victims of his deceptions. He has borne the heavy burden of many sins placed upon his head, but his punishment yet awaits him. The Judgment has been sitting, and its decisions remain to be executed. But with the certainty of destruction before him, his malignity is not abated. His hatred to the ever-glorious Son of God and to the saints, who, through the blood of their Master, have overcome his deceptions and his power, leads him to instigate the risen nations to raise their arms once more against their Maker. Vain effort! Those who now think they can oppose his power with success, find then how fatally they have been mistaken. "And fire came down from God out of Heaven and devoured them." Rev. 20: 9. As once this earth was overflowed with water, then it will be overspread with fire. This is that "day of Judgment and perdition of ungodly men," to which this sin-cursed earth is "kept in store." This is that terrible day "that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." High ascends "the smoke of their torment," who have often mocked at the judgments of God; for "the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs; they shall consume; into smoke shall they consume away." Ps. 37: 20.
And as it is written that the Lord "smote Egypt in their first-born, and overthrew Pharaoh and his host in the Red Sea; for his mercy endureth forever," Ps. 136: 10, 15; so in the terrors of that great, that burning day, we behold the power of Jesus' blood; for he suffered "that through death he might destroy him that had the power of death, that is the devil." Heb. 2: 13. And with him all his works are destroyed. 1 John 3: 8. This ends the world's great controversy.
When "everlasting destruction from the presence of the Lord and from the glory of his power," is visited upon the wicked; when the righteous are introduced "to an inheritance incorruptible and undefiled and that fadeth not away," the record of the great future is briefly given. No elaborate description of that eternity of joy is offered; for words cannot describe all its glories; nor could our minds, always having associated with meaner things, appreciate the description. But we are permitted by faith in the sacred revelation, to look beyond the scene of terror, which we have been considering. The fury of the crackling flames exhausts itself; where the seething fires burned deep and fierce they languish for want of prey. As the smoke rolls up from the earth, there is revealed to our view a scene both grand and lovely; its surpassing beauty words cannot express; but above it all a voice is heard, "Behold I make all things new!" And now awakes the universal chorus: "And every creature which is in Heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever." The universe again is free from sin. Redemption's work is done. Beyond lies the vast ocean of eternity, all radiant with glory.
Here the mind gladly rests in contemplation of the heavenly scene. And now, while yet the scoffer, who has never had a thought of the eternal and infinite justice of God, declares that the Atonement is unnecessary, what fitting words of wisdom shall I choose to persuade him of its truth, and check his irreverent railing? How weak the effort a mortal puts forth to frame an argument worthy of the theme. From that dying agony; from that precious flowing blood; from that interceding grace; from that bright resurrection morn; from the earth made new; from that far more exceeding and eternal weight of glory, I turn and look at my own heart; and looking there, O man, your scoffing is vain. That glory I long to possess; that blood, that grace, that love, I need to fit me for the presence of my God. And shall I, a worthless worm of earth, defiled by sin, behold that glory and enjoy it forever? Then truly God is love. Nothing but love divine can perfect a work so great. And to him alone, the God of grace, I look for "victory through our Lord Jesus Christ."
Reader, may you and I find it there.
But One Journey.
HORATIO SEYMOUR says: "When I was a young man, there lived in our neighborhood a farmer who was usually reported to be a very liberal man, and uncommon upright in his dealings. When he had any of the produce of his farm to dispose of, he made it an invariable rule to give good measure—or, rather, more than would be required of him. One of his friends observing him frequently doing so, questioned him as to why he did it; he told him he gave too much, and said it was to his disadvantage. Now, mark the answer of this excellent man: 'God has permitted me but one journey through the world, and when I am gone I cannot return to rectify mistakes.' The old farmer's mistakes were of the sort he did not want to rectify."
“ONE man esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day to the Lord, he doth not regard it.” Rom. 14: 5, 6.
These words are regarded by many as furnishing evidence that under the gospel the Sabbath is no longer of divine obligation; that there is now no difference in days, as the phrase “every day” must include the Sabbath.
1. It is well, in every case, that we look to the consequences following every decision we form. This proposition is eminently true in relation to the conclusions we arrive at, based on the statements made by Bible writers, and notably so in the ones contained in the quotation made above.
2. Rom. 5: 17–19 as certainly teaches universal or non-conditional salvation as Rom. 14: 5, 6 teaches non-Sabbath obligation. Both are absolutely non-Scriptural doctrines. If the first is an error, the second is also.
3. If Rom. 14: 5, 6 teaches that the Sabbath has lost its sacred character, and is a common day, then it has lost its place in the law; the law has suffered change or loss in one of its parts, which is plainly contrary to the Saviour’s words in Matt. 5: 17–20. One jot or tittle was not to pass from the law till heaven and earth pass. Heaven and earth yet remain, therefore the law of which the Sabbath is a part, yet remains. The law mentioned here could not have been the ceremonial, as that passed away more than 1800 years ago.
4. If the construction in question be sound, then the apostle is arrayed against himself in Rom. 2: 25–27; 3: 19, 31. These passages prove the moral obligation of the law. The Sabbath is a component part of the law, therefore it is of present obligation.
5. The phrase “every day” includes the days of which the apostle speaks. These days are evidently annual and do not comprehend the weekly Sabbath. They are evidently the same as brought to view in Col. 2: 16, the holy days and sabbath-days, which were shadows of things to come. See Lev. 23: 37. These sabbaths and days were different from the Sabbath of the Lord. Verse 38. No one was to be judged in regard to these, but the law of which the Sabbath is a part will judge and find guilty. Rom. 3: 19; Jas. 2: 12; Jno. 12: 48. Jesus spoke the law in Matt. 5: 17–20. It was the ground of righteousness, without which no one can enter the kingdom. So the expression “every day” does not necessarily include the weekly Sabbath, any more than “every-day” clothes include the special suit one wears on Sabbath or on Sunday. When we say a man “works every day” we do not mean to include his weekly rest-day. “Every day” in Ex. 16: 4, 21 did not include the Sabbath. Verse 26. The people were to gather the manna every day, but on the Sabbath there was none. So “every day” in Rom. 14: 5may not include the Sabbath, and cannot without doing destructive violence to the teachings of both Jesus and Paul.
6. The argument of all days alike is used mostly by those who believe in no Sabbath at all, and there is some consistency, at least, on the part of such persons, but there is none at all on the part of those who believe in what they call the “Christian Sabbath.” If the first day of the week has been set apart for rest and worship, and has had divine honors conferred upon it, as this class of individuals positively insist, then this day is of a different character from all others, and all this talk about being fully persuaded in our own mind which day we shall keep is sheer nonsense, and is simply a shift to evade the claims of the Sabbath, a flimsy excuse to avoid duty.
7. Finally, to sum up, the “days” of Rom. 14: 5, 6 are the days, viz., the annual feasts and sabbath-days of the typical system. Lev. 23. These were to cease, Hos. 2: 11, and did cease at the cross. Col. 2: 14–17. The weekly Sabbath cannot be among them, because it was not a shadow but a memorial, pointing back and not forward, and because the law of which the Sabbath is a part is yet of obligation. N. J. BOWERS.
Evil Not a Qualification for Good.
By W. N. Glenn
WHEN the apostle Paul returned from Damascus to Jerusalem, he was very anxious to preach the gospel upon the very ground where he had formerly persecuted the followers of Christ. He no doubt felt that it was due to the cause he had so bitterly opposed, to the Master he had so flagrantly dishonored, and to the people he had so cruelly persecuted, that he should bear the cross, acknowledge his error, and as far as possible counteract his former influence by laboring to build up that which he had endeavored to pull down. He seems also to have had the impression that his former course and position would add to his influence amongst the people when he should appear as an advocate of the way he had so fiercely denounced.
But the Lord regarded the matter in a different light. He cautioned the apostle, “Make haste, and get thee quickly out of Jerusalem; for they will not receive thy testimony concerning me.” Paul was disposed to argue the case, and presented the fact that they knew how he had imprisoned believers and beat them in the synagogues, and the part he had acted in the death of Stephen. But an all-wise God did not recognize this as a qualification for the ministry. This was the very reason that the Jews would not hear his testimony—they regarded him as a traitor. And the sequel proved that, to the end of his career, even the Christian Jews entertained strong prejudice against him.
It is not uncommon in modern times for “reformed” culprits or drunkards to be pressed to the front, or themselves seek prominence because of their former wickedness. To reform is commendable, and a self-sacrificing labor in behalf of right is fitting for any one who has been addicted to vice of whatever character; but to suppose that they are better fitted for usefulness, or better calculated to have a good influence in the world, is a great mistake. A career of viciousness can in no way qualify a man for good works or good influence. Wicked men have reformed and led lives of usefulness, but they have all experienced the fact that their former wrong-doing was a bar to their peace and a detriment to their success. Every one of them have realized that lives of uprightness would have been far preferable in the way of preparation for useful labor.
There have been instances of so-called “reformed” individuals being thrust upon the public for speculative purposes, who would “draw” large audiences and pass for successful reformers; but they have generally left behind but little evidence of good results. In such cases a maudlin sympathy has been aroused by advertising, and the people have supposed that they were encouraging reform by listening to the details of infamous lives; while the multitudes gathered out of curiosity would be hailed as a token of success on the part of the hero of the hour. But it is a false notion of encouragement to a life of rectitude, when the wicked experiences of the “reformed” are made the object of popular recognition and applause.
A few years ago a “reformed” circus manager imposed upon the good people of California as a temperance lecturer, and regaled many audiences with stories of his brutality when under the influence of alcohol. These were his only qualifications, yet he succeeded in getting a license to preach. But his career was short; he proved a defaulter with funds collected ostensibly for benevolent purposes, and finally went back to the circus. It is doubtful if, with all his sensational demonstrations, a single trace of good accomplished by him can be found.
Another case was that of a “reformed convict” who was “encouraged” to make a lecturing tour of the State. The inducement offered to the public was that he had been an inmate of fifteen prisons, and his “lecture” was comprised of the particulars of his evil deeds. As might have been expected, his “reformation” soon ended; but there were many people who thought that he might be the means of doing much good, on account of his practical knowledge of evil.
These cases are not cited as being at all similar to that of Paul. But when men send out reformers whose qualifications are largely based upon past wickedness, they invariably cite the case of Paul as a precedent. This is a mistake, and is not only an insult to the wisdom of God, but a positive injury to the cause of reform. The great apostle’s wrong-doing was not through wantonness, but through ignorance. His cruelty was actuated by a zeal for what he supposed to be the honor of God. He had been devoutly religious and exceedingly earnest, and could not have been induced to pursue the course he did if he had not thought it was pleasing to God. It was for these traits that God denominated him a “chosen vessel.”
When, in after years, Paul made selection of fellow-workers, we do not read that he chose those who had been notoriously wicked. The case of Timothy is in point. He was “well reported of by the brethren, was possessed of unfeigned faith,” and had been taught the Scriptures from his youth by his grandmother and mother. It matters not how thorough may be the change of heart in a wicked man, the results of a vicious course will follow him to his grave. It will be a blur upon his capabilities and a drag upon his efforts. No matter how faithful his labors, they would have been better without the taint of “wicked lewdness.” One does not need indulgence in sin to realize its horror. It shows for itself. No teacher was ever so successful as the sinless One. W. N. GLENN.
The Moral Standard of Journalism
By Editor
We took up a “great” morning paper and found a report of a large and powerful meeting held the night before. It was disposed of in five lines, full of blunders. But a row in a slum found a graphic reporter who rejoiced in half a column of unstinted rhetoric. Is it conceivable that persons who have intelligence enough to read newspapers care for the reports of every drunken fight that happens in the lowest parts of the earth? We would not be swift to find fault, and certainly we would not be unjust or censorious; but we are anxious to know if it is not possible to raise the standard—the moral standard of journalism? When we reflect on the mighty possibilities of usefulness in newspapers, read as they are with avidity by millions of people, and when we bear in mind that morals and manners are immensely affected for good or evil by this almost omnipotent agency, we are constrained to ask the attention of those who control it, to their high responsibilities.
We know just where the trouble is, and how easy it is to say, “Must give the news, and make the paper bright, lively, racy, popular.” Yes, make it all that, but make it clean also. Let it be wholesome, pure, elevating. Let us have done with the old devil’s plea that “we must give what the people want; if one paper does not serve up the scandal, they will get one that does.” Thus bad men justify themselves in a thousand things that are wrong. If the people like the evil, let us not pander to their depraved appetites. If others will, let us leave them the profit of it, and they will get their reward.—Observer.
Love Fulfills the Law
Reading the Bible, praying, going to church, and giving money to the poor, are all good things, if we have love also; otherwise they are worth nothing. “Love is the fulfilling of the law.”
The Sabbath-School.
LESSON FOR THE PACIFIC COAST—JUNE 15.
ACTS, CHAPTER 26:24–27:14.
OUR last lesson closed with Paul's speech before Agrippa. The last two verses of this defense (Acts 26:22, 23), are worthy of more extended notice than the limited space last week allowed. We quote: "Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: That Christ should suffer, and that he should be the first that should rise from the dead, and should show light unto the people, and to the Gentiles."
These verses alone are sufficient to refute the somewhat prevalent idea that the doctrine of immortality through Christ was unknown to the Old Testament writers. The apostles were not foolish enough to make assertions without any authority to back them up. Paul himself had written, "For we preach not ourselves, but Christ Jesus the Lord." 2 Cor. 4:5. But their only means of proving Jesus to be the Messiah, were the prophecies. They could testify that one Jesus of Nazareth had been crucified and raised from the dead, but what of it? This would have availed nothing, had they not been able to prove from the Old Testament, the only Scripture then in existence, that these very things were predicted to occur at a definite time, and for a special purpose. Both Moses and the prophets declared, not only that Christ should suffer, but also the reason for his suffering. Even before Moses, we learn that the gospel had been preached to Abraham. Gal. 3:8.
VERSE 23 has been the source of much perplexity and controversy. It is certain that many were raised from the dead before Christ was—Lazarus, the son of the widow of Nain, and others—even hundreds of years before he came to earth. Many, to avoid this seeming contradiction of facts, have concluded that the text means that Christ was the first who should rise to immortality. But the text does not say so, and we have no means of proving that such is the case. The Revised Version follows the original more closely in this instance than does that of King James. It reads thus: "How that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles." Not that Christ should be the first absolutely to rise from the dead, but to proclaim through that resurrection light to the world.
There were many that were raised prior to the time of Christ, but their resurrection gave no pledge that another would be raised. And they themselves were raised only by virtue of the promise that Christ would pass through the gates of death and come forth a triumphant conqueror, bearing the keys of death and the grave. This promise was made before any man had fallen under the power of death; he was the Lamb slain from the foundation of the world. But God "calleth those things which be not as though they were." A thing promised by him is just as sure as though already fulfilled. With this thought in mind we may even consider that Christ was actually the first to rise from the dead, for his resurrection was as well assured as was his death; and he was "slain from the foundation of the world." And since this promise was the pledge of immortality, it is a matter of no more wonder that men should be raised to immortality before the time of Christ than that they should be raised from the dead at all.
We do not say that all who were raised were made immortal (of this we are not informed), but there is certainly nothing in this text to forbid the idea that some were made immortal. We know that some, as Enoch and Elijah, went to Heaven without seeing death—were made immortal—but this was only by virtue of the same promise, for immortality is brought to light only through the gospel. 2 Tim. 1:10. Their translation was possible only because the resurrection of Jesus was an assured fact (by promise), and the same power that made them immortal through translation, could make others immortal through a resurrection.
WHEN Paul touched upon the resurrection from the dead, Festus cried out, "Paul, thou art beside thyself; much learning doth make thee mad." This preaching was to him foolishness. There was nothing in philosophy that could explain the fact of a resurrection. He had, doubtless, seen Paul bending over his rusty parchment copy of the Old Testament, and he concluded that intense application had turned his brain. But Paul courteously replied, "I am not mad, most noble Festus; but speak forth the words of truth and soberness." Well might he say this, for they were the words of the Bible. Philosophy is just as powerless as ever to explain the doctrine of the resurrection; its professed devotees may scoff at the simple faith of the unlearned Christian; but it is nevertheless true that the words of truth and reason are to be found, above all other places, in the word of God. The doctrine of the resurrection is a most reasonable one, not because it can be grasped by human reason, but because it is founded upon the unchanging word of the eternal God. It is consistent with the highest reason to believe what he says, whether we understand it or not.
PAUL could appeal to Agrippa as he could not to Festus. "Believest thou the prophets? I know that thou believest." Since he understood and believed the prophets, and Paul had shown their accurate fulfillment in the person and work of Christ, his declaration, "Almost thou persuadest me to be a Christian," was almost a necessary consequence. Had it not been for his wicked heart, the source of unbelief, he could have omitted the "almost." We do not believe, with some, that these words of Agrippa were uttered in a sneering manner, but that they were forced from him, even against his will, by the power of the apostle's reasoning.
THE reply of Paul showed him to be at once a perfect gentleman and a perfect Christian. "I would to God, that not only thou, but also all that hear me this day, were both almost and altogether such as I am except these bonds." If Paul had passed his life among courtiers, he could not have framed a more delicate and forcible rejoinder. And this shows that communion with God and his word may be depended upon to give men a true polish, not excelled by that of the most skilled worldly diplomat. But how many professed Christians are there who would dare make the reply that Paul made?
How many are living so near to God, leading such holy lives, as to be able to say to all around them "I would to God that you were altogether such as I am." I fear that the most of us would hesitate. And yet Paul had attained no height of godliness that is not possible to all. It is not only the privilege but the duty of all to be like Christ, so that when he sits as a refiner and purifier of silver, he may rejoice to see his own image reflected in us, that when he shall appear we may be able to see him as he is.
Paul's Departure for Rome.
THIS is the only instance on record of a Christian minister starting to a foreign country as a missionary in the guise of a State prisoner. Two years before, the Lord had made known his design to send Paul to Rome. Acts 23:11. During all this time he was kept as a prisoner at Cæsarea, and when the time came for his departure, he was started off in chains. This would seem to be one of the occasions illustrating the fact that God's ways "are past finding out," but it is probable that had the apostle been set at liberty he would have been waylaid and killed. His keepers were also his protectors, and by this means was fulfilled the Lord's promise to him at Damascus of deliverance "from the people" (the Jews). Chap. 26:17. Verily, "all things work together for good to them that love God, to them who are the called according to his purpose." Rom. 8:28.
PAUL was favored in having for companions two faithful fellow-laborers, Luke and Aristarchus. These were voluntary attendants, although Paul mentions Aristarchus as a "fellow-prisoner" at Rome. Col. 4:10. And it appears that the centurion, who had charge of the prisoners (there were others besides Paul, chap. 27:1), was disposed to favor the apostle. In "Sketches from the Life of Paul" we find this interesting reference:—
"The voyage began prosperously, and the day after they started, they cast anchor in the harbor of Sidon. Here Julius, the centurion who had listened to the apostle's address before Agrippa, and had thus been favorably disposed toward him, 'courteously entreated Paul,' and being informed that there were Christians in the place, he 'gave him liberty to go unto his friends to refresh himself.' The favor was highly appreciated by the apostle, who was in feeble health, and but scantily provided with comforts for the long journey. His brief stay in Sidon was like an oasis in his barren and dreary path, and proved a comfort and encouragement to him during the anxious weeks upon the storm-tossed sea."
ALTHOUGH this voyage was fraught with danger, there were opportunities for witnessing to the truth, and the power and wisdom of the God whom Paul worshiped was peculiarly manifested. It is often supposed that, although the minister's advice may be very good in spiritual things, his judgment in temporal matters is unreliable; but it was demonstrated in the attempt to pass from Fair Havens to Phenice, a haven of Crete, that the "thoroughly furnished" man of God may have practical knowledge outside of his special calling. Paul warned the centurion and the master of the ship that the trip (although but about thirty-four miles) would be "with hurt and much damage" to the ship and lading, as well as endangering the lives of those on board. Chap. 27:10. But they and the passengers desired to go, and the counsel of God through his servant was set at naught. They soon learned, however, that they had made a great mistake in trusting to their own wishes for guidance, and that the advice of the inspired prisoner would have been much to their advantage temporally, if heeded. The Third Angel's Message has developed many instances of shipwrecked faith and business hopes through a disregard of the advice of God's tried servants in temporal affairs.
"WHEN the south wind blew softly," they supposed that they had obtained their purpose, and set sail. Chap. 27:13. How many fortunes and souls have been wrecked upon that soft south wind—favorable appearances. The flattering inducements for speculative investment of means have lured the judgment away from the wants of the Lord's cause, and his caution to "lay up your treasure in Heaven" has been disregarded. The deceptive pleasures and display of the world have weaned the affections and shut out a desire for the "far more exceeding and eternal weight of glory." The delusive popularity of false doctrine leads many to suppose they have "obtained their purpose," and they believe the wisdom of man rather than the things which are spoken by inspiration. Men prefer to walk by sight rather than trust the343word of the Lord. The soft south winds of Satan are blowing in every sea, "with all deceivableness of unrighteousness in them that perish, because they receive not the love of the truth, that they might be saved." 2 Thess. 2:10.
Verse 1: "Let every soul be subject unto the higher powers, for there is no power but of God; the powers that be are ordained of God." By the "higher powers" is meant those who are in authority in the earth. Submission to authority is one of the chief requisites; it lies at the foundation of all goodness. It is everywhere taught in the Bible. The child that is disobedient to his parents, or the man who despises the authority of the Government, cannot be submissive to the will of God. To teach children perfect submission to authority when they are young, is to prepare them to be good citizens of the State, and humble followers of God.
"THE powers that be are ordained of God." That is, God has appointed that there should be governments in the earth. Paul has reference more to authority in the abstract than to individual rulers. God has ordered that there should be government; but it does not follow that the men in authority are always men that he would approve. We read that in the redeemed state there will be nations and kings, who will bring their glory and honor into the New Jerusalem. Rev. 21. We may learn, therefore, that God has no sympathy with anarchy and confusion. Those who are trying to overthrow existing forms of government are not doing a work which God approves; a Christian cannot engage in such a work. And right here it is worth while to notice that socialists, communists, and nihilists are almost invariably atheists, as much opposed to the government of God as they are to earthly powers.
"WHOSOEVER therefore resisteth the power resisteth the ordinance of God." These words of Paul are greatly misapprehended by many. They do not teach that we are to obey every human ordinance. No Christian is justified in resisting authority, and yet it may be absolutely necessary for him to disobey the commands of rulers. For instance: The apostles were often commanded by those highest in authority not to preach in the name of Jesus, but they paid no attention to this command, saying, "We ought to obey God rather than men." Here was a case where the laws of men were in opposition to those of God. Such laws they were warranted in disobeying, but we will see that they did not resist authority. They said nothing against the rulers, and did not try to create any insurrection among the people; they submitted to authority and took their punishment without a word of complaint. When the hearts of the people were with the apostles, in consequence of the wonderful miracles they had performed, they might easily have organized a force that would have compelled the rulers to revoke their unjust decrees, or even to flee from office. In the course which they did pursue, all Christians have an example to follow.
In the ninth and tenth verses we find a statement of our duties as citizens, and of the rights of rulers. The last five commandments are quoted as comprising the whole of the law, with the statement that "if there be any other commandment it is briefly comprehended in this saying, namely, Thou shalt love thy neighbor as thyself." To do this, Paul says, is to fulfill the law. Now he has not said anything about idolatry, image-worship, profane swearing, or Sabbath-breaking. Why not? Was it because he regarded these things as of no consequence? No; but because he was writing about our duty as citizens, and not concerning our special duty to God. That this is not all the law, we know from our Saviour's words. He places, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind," first, as being greater than the one which Paul quotes, "Thou shalt love thy neighbor as thyself." Paul does not repudiate that first and great commandment, as is abundantly shown in his writings elsewhere; but he only quotes so much of the law as is applicable to the case in hand. And there is a thought here for those who would have special legislation by earthly rulers on matters of religion. If all our duty as citizens of the State is comprehended in this saying, "Thou shalt love thy neighbor as thyself," then it surely follows that all the powers of the rulers of the State are comprised in seeing that the people obey that law. To this extent they are God's ministers (servants). He intrusts to them the enforcing of laws, the violation of which would work ill to man; beyond this they have no right to go.
"HE that loveth another [literally, the other] hath fulfilled the law." That is, he obeys all the law that relates merely to our duty to man. No one can kill another, steal from him, bear false witness against him, violate the chastity of any of his family, or covet his goods, and at the same time love him. If he loves his neighbor as he does himself, he will not offend in any of these points, and then he will be doing all that human laws can require of him. But after he does this, there yet remains his duty to God, as covered by the first and great commandment. If he does not fulfill this law, he is amenable to God alone; and if those that resist earthly rulers receive to themselves damnation, who can measure the guilt of him who refuses to render to God the honor that is due him?
E. J. W.