TEHILLIM 138

2 I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth: for thou hast magnified thy word above all thy name.

How great therefore is his word

Our Position, Scriptural and Tenable

"There is a generation that are pure in their own eyes, and yet is not washed from their filthiness."—Proverbs.

That men are sinners, by nature and practice, is pretty generally admitted as an article of faith by all the sects of anti-Christendom. This admission brings the conclusion that they are therefore all under sentence of death; for "the wages of sin is death." Sin reigning in them they are the slaves of sin, because they obey him. This obedience to sin is in consequence of the strong impulses of the flesh, unsubdued and unrestrained by the truth, understood and assuredly believed.

Thus the understanding of sinners is darkened, and blindness pervades their hearts; and the consequence is that they

"are alienated from the life of God through the ignorance that is in them."

Sinner, then, is a term indicative of one who is a transgressor of the law of God; who refuses to submit to his commands, is ignorant of his truth, alienated from his life, and therefore under condemnation of death.

But one may be an enlightened sinner. Such a person is one who knows what is right, and still the wrong pursues. He acknowledges that thus and so is the truth, which enjoins such and such obedience; but he abstains from becoming the subject of it. He invents a refuge in which to bide himself from the necessity of a literal conformity to the word, vainly flattering his conscience that if he abstain from immorality, profess friendship to God and his people, assent to a theory of truth in sincerity of mind, God will not be over-particular in the literal construction of his word.

Such an one forgets, if indeed he ever knew it, that

"God has magnified his Word above all his name."

He will therefore more readily pardon any offence than a slight upon, or want of conformity to, his word. Men think God is such an one as themselves—that he thinks as little of his word as they do of theirs. But no mistake is more fatal than this;

"for without faith it is impossible to please God;" and "without holiness no man shall see the Lord;"

and there is no holiness attainable except by faith, and through the faith in the obedience which it requires.

But God and men are at variance on that point. Practically, these creatures of his power think he ought to account them holy upon principles approbated by the thinking of their flesh. Philoprogenitiveness attaches them to their offspring, as it does all other animals to theirs. Hence they will believe in no heavenly state hereafter which makes no provision for them.

They think sincerity of mind in the belief of error ought to be accepted as an equivalent for the belief of the truth; judging thus because their feelings are so shocked at the idea of the few that will be saved by the obedience of faith. In all generations have God and his creatures been at issue on this point. He says, believe and do the truth; they say, sincerely, believe and do what you think is true, and though it may not really be so, you shall be saved. Thus, God predicates salvation, justification, holiness, &c., on "the obedience of faith;" while men inculcate sincerity of opinion as the panacea of their souls.

This diversity between God and man is the source of that distinction that obtains in the world between true religion and superstition, saint and sinner. A saint is one who believes and does the truth with the docility and readiness of an obedient child. He is therefore styled a saint; that is, a separated or holy person. He is separated from sinners in the obedience of the truth, which unites him to the name of the Holy, through which he is sanctified.

The saints are God's representatives in this evil world, who having acknowledged God, or rather, being acknowledged by him, are the pillar and support of his truth in his controversy with sinners. God has given them the Scriptures to wield in combat as the two-edged sword of their present warfare against

"reasonings and every high thing that exalts itself against the knowledge of God"

therein revealed. The odds is, therefore, the saints against all the world, which they overcome by their faith, preparatory to its subjection by the sword of judgment, which they lay hold of as a substitute for the spirit's sword, when the time comes for them to possess the kingdom under the whole heaven for evermore.

Herald of the Kingdom and Age to Come, Apr 1853

6 Though Yahweh be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.

What ground has man for pride?

None whatever. A proud man is an abhorence both to God and reasonable men. Pride, so far as most men are concerned, is curable. The unfeeling criticism of the world improves many who are afflicted with the disease. But the only effectual remedy is the Word of God, pondered reverentially and unceasingly.

Some men boast of their goodness—they measure themselves by the sins of others, and then exult at their own imagined excellence! What self-deception! "Reasonable service," "unprofitable servants," are the Scripture terms which define the duty and standing of the most righteous.

Man, at his best estate is but a poor, decaying sinner, living on sufferance. There are some foolish enough, nay, wicked enough, to glory in their riches, abilities, personal appearances, education, etc., forgetful of the Giver and Source of these things, and the responsibilities which they entail. Well might Solomon desire, concerning men,

"that God might manifest them, and that they might see that they themselves are beasts."

Wisdom and knowledge call for humility and not pride.

"Though the Lord be high, yet hath he respect unto the lowly: but the proud he knoweth afar off."

Bro AT Jannaway

The Christadelphian, 1888