Earlier text: UNITY AND PERSONALITY OF GODTHE TEN COMMANDMENTS NOT ABOLISHED
By J. H. Waggoner
A REVIEW—BY ELDER J. H. WAGGONER. “(2) The law of God, ‘graven and written on tables of stone,’ 2 Cor. 3:7, ‘was to be done away, verse 11, ‘which is done away,’ and verse 13, ‘which is abolished,’ &c. Please read the chapter entire.” Perhaps there is no passage of Scripture which is oftener perverted to a bad use than that quoted or garbled as above. Mr. Anderson, author of a translation which is becoming very popular among Disciples, regards the expression in the first part of verse 7 (2 Cor. 3) as elliptical, and supplies as follows: “But if the ministration of death by means of a covenant written and engraven in stones,” &c. Mr. Anderson does not pretend that the original contains the equivalents of these supplied words, as he places them in italics, but he, doubtless, does consider, and correctly, too, we think, that the supply is necessary from the obvious fact that the word “ministration” cannot refer to that which was written on the tables of stone. The following is a full definition of ministration as given by Webster: “1. The act of performing service as a subordinate agent; agency; intervention for aid or service. 2. Office of a minister; service; ecclesiastical function.” That the priests ministered in respect to that which was written on stone, is truth, to which all must agree; that their service or ministration was written thereon, none can with any show of reason affirm. Now, we know that Moses was the first minister; and that it refers to the service or work of the minister is plain by the reference to “the glory of his countenance,” which alone was veiled, verse 13, and which represented that which was to be done away. It is said the veil was put upon Moses’ face to hide its glory from the people, “that the children of Israel could not steadfastly look to the end of that which is abolished.” This cannot refer at all to the law on the tables, for they were not veiled; the glory of that which is abolished pertained to Moses, the minister—not to the law. But what do our opponents gain by this text to prove that no part of the ten commandments is binding on Christians? One part of that law is, Thou shalt not commit adultery; is this not binding on Christians? Other parts forbid murder, theft, falsehood, idolatry, and profanity; are these parts not binding on Christians? Do these people really mean what they say? How will they evade the inevitable conclusion drawn from their teachings? We know that to avoid the Sabbath is the sole object of all such arguments, but is it not sufficient evidence that the cause is bad when such means have to be resorted to in order to sustain it? We leave the objection here, with all its deformity and immorality apparent to every beholder. “(3) ‘The law,’ embracing the whole Mosaic system, ‘was added because of transgression, till the seed should come to whom the promise was made.’ Gal. 3:19. Christ was that seed. Verse 16. ‘The law was our school-master to bring us to Christ, that we might be justified by faith; but after that faith has come we are no longer under a school-master.’ Verses 24, 25. ‘Christ is the end of the law for righteousness, to every one that believeth.’ Rom. 10:4. ‘We are not under the law, but under grace.’ Rom. 6:14.” It is a very easy matter to quote Scripture without reference to its connection and true meaning, when you have the prejudice of the hearer or reader already enlisted in favor of the construction you wish to put upon it. So the bigoted opponent of the doctrine of the second advent will quote, “Of that day and hour knoweth no man,” and walk off with an air of triumph, as though no other instruction was given on the subject. So the advocate of the temporal millennium will declare that Christ is to possess the heathen and the uttermost parts of the earth, but will not listen to the next verse which tells that he will dash them in pieces as a potter’s vessel. But they quoted Scripture! Yes; and so did the writer of the above objection to “the law;” and with about the same propriety. Four texts are quoted, but no reason is given to show that the construction put upon them is just. In Rom. 5:20, the apostle says, “The law entered, that the offense might abound;” the “offense,” then, must have existed before the “law entered.” A parallel to this is found again in Rom. 7:13, “That sin by the commandment might become exceeding sinful.” But sin is the transgression of the law, and no law could make an offense or sin appear sinful except the one transgressed; as it would be absurd to attempt to convince any one of the wrong of theft by quoting the law which says, Thou shalt not kill. It must be acknowledged by all that the abolition of a law and the pardon of its transgression cannot possibly go together. If the law is abolished, no pardon is needed. If pardon is extended, the perpetuity or validity of the law stands acknowledged. To redeem from the curse of the law, Gal. 3:13, is essentially different from releasing from obligation to the law. To redeem the Gentiles from the curse of the law, Gal. 3:14, is to prove that the Gentiles were amenable to the law, contrary to the objector’s “(1).” This redemption being in order to confer on them the blessing of Abraham, verse 14, proves that the right to the blessing of Abraham is forfeited by transgression of the law. We contend that the relations of the law, and not the existence of the law, is the subject of the apostle’s discourse. Again, Gal. 3:25 and Rom. 6:14, both quoted, are parallel both in expression and sense. We are not under the school-master, or law, because “faith is come”—we are “under grace.” But were we or any others under grace before we exercised faith in Christ? We were not. But if, before our profession of faith or conversion to Christ, we were not under grace, what were we under? Certainly under the law. What Paul says to the Romans and Galatians on this subject must refer to them individually, and not only to them, but to all that are Christ’s. Two expressions of the apostle in connection are worthy of careful notice. “For all the law is fulfilled in one word, even this: Thou shalt love thy neighbor as thyself.” “But if ye be led of the Spirit, ye are not under the law.” Gal. 5:14, 18. The converse of this last is true: if ye are not led of the Spirit, ye are under the law. But as the law is fulfilled in love it is evident the apostle does not mean that ye are not under obligation to the law, if led of the Spirit, but not under condemnation; ye are redeemed from its curse. The objection refers the passages to Christians, and there is where they belong. But if the Christian was not under grace; but under the law, before he became a Christian, is the law abolished? If it is, he is not under it; and if so he must have been under grace before he had faith in Christ! and if so, again, all the world must be under grace! for none can be under an abolished law. The Universalists ought to give our opponents a vote of thanks for this. It is as good an argument as was ever adduced for universal salvation. But having shown that it is subversive of the whole system of the gospel, and of every principle of law and of justice, we are willing to rest it with the candid reader. Skepticism is a dark and doleful land. Let me say that this Bible is either true or false. If it be false, we are as well off as you; if it be true, then which of us is safer?—Talmage. Faith and Works.
By James White
SERMON PREACHED BY ELDER JAMES WHITE, AT BATTLE CREEK, MICH., SABBATH, AUG. 11. TEXT: Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works. James 2:18. The drift of the apostle’s reasoning is evidently to show the absurdity of salvation by faith without works. In this connection he conveys the idea that a man shows by his works all the faith he has; or that works are the measure of the Christian’s faith. I have so much Scripture to present on this subject that my comments must be very brief. In fact, I would rather let the apostles James, Paul and John speak upon this subject of faith and works than to speak myself. I will read from the second chapter of James, commencing with verse 10: “For whosoever shall keep the whole law and yet offend in one point, he is guilty of all.” What law? Let the next verse answer:— “For he that said, Do not commit adultery, said also, Do not kill.” By law he means the moral code, as he quotes two of its precepts. “Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. So speak ye, and so do, as they that shall be judged by the law of liberty.” The moral code, in contrast with the law of types which presented redemption only in figure, is called the law of liberty. “For he shall have judgment without mercy, that hath showed no mercy; and mercy rejoiceth against judgment. What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?” If James’ brethren were here, we should hear a chorus of voices answer, No, no indeed, faith alone cannot save him. The apostle illustrates:— “If a brother or a sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled, notwithstanding ye give them not those things which are needful to the body, what doth it profit?” Answer, nothing. “Even so faith, if it hath no works, is dead, being alone.” Will the formalist have works alone? God pity him. Will the fanatic have faith alone? God pity him also. “Yea, a man may say, Thou hast faith, and I have works. Show me thy faith without thy works, and I will show thee my faith by my works.” Both the formalist, who trusts in his good works, and the fanatic, who trusts in his faith without works, are here rebuked. “Thou believest that there is one God, thou doest well. The devils also believe, and tremble.” This reference to the believing devils, who do not hold to good works, is a most biting rebuke of the heresy that men may be saved by faith alone. “But wilt thou know, O vain man, that faith without works is dead?” Next comes an illustration. An eminent patriarch is introduced to illustrate this great subject of faith and works. “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect?” Abraham believed fully, and obeyed. His act in offering Isaac is the measure of his faith. It is said that he was justified by works, faith being understood as the measure of his act in offering his only son. The full statement according to the doctrine set forth by the apostle would be, that he was justified before God because he believed God, and because he obeyed God, and that is the way we may stand justified before God. “But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass; for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his”—faith? Did I read that right? “He being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.” I now call your attention to that blessed white-robed throng. “And one of the elders answered, saying unto me, What are these that are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” Rev. 7:13, 14. There is work in washing. What would you think of the washer-woman who should get around her basket of soiled clothing, and then sit down and talk of washing them by faith? It is no less absurd to denounce works and hold that the Christian can believe himself into heaven without obedience. Conversion is to cease to do evil, and learn to do well. Not in our own strength, however, but in the strength of Christ. The washing is done in the blood of the Lamb. The Christian works in Christ. What the formalist does out of Christ is not accepted of God. Another extreme is seen in those who set aside good works, and hang their hopes of eternal life on a sham faith in Jesus Christ, while their lives are not in harmony with the commandments of God. Which of the extremes is the more dangerous and fatal? God will judge. How did the unnumbered throng pass through great tribulation up to the shining shore? How did their robes become white? How did they obtain a moral fitness to stand in the presence of the great God and his Son, and of the holy angels? Here is the process, and be assured there is work in it: “These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” Oh! may the Spirit of God flash the truth home to every mind and heart that hears the living word of God read here this day. We are living in an age of extremes, and on no subjects are men prone to go to extremes as upon religious subjects. There is one class who see no beauty in Christ. They do not discern the efficacy of his blood. They have counted the blood of the covenant an “unholy [common] thing.” They regard Christ’s atoning blood as of no more value than that of any good man. Here is one extreme, laboring to build up a moral fitness for heaven, leaving Christ out of the question. Not long since, I heard the statement that the Scriptures say that our righteousness is filthy rags. That expression occurs but once in all the Bible, and that is in Isa. 64:6: “But we are all as an unclean thing, and all our righteousness are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away.” Is this the language of the living church of Christ, standing in the freedom of the gospel? No, indeed. Read verse 7: “And there is none that calleth upon thy name, that stirreth up himself to take hold of thee; for thou hast hid thy face from us, and hast consumed us, because of our iniquities.” To apply these words to the church of Jesus Christ is the highest insult to our adorable Redeemer and his dear people. Some people talk as though they had nothing to do but to sit down and wait, and believe that by-and-by a white robe, manufactured, may be, up in heaven, is to be brought forth and put upon men and women to cover the stains of sin that are upon them, as the light falling snow covers the dung-hill. God save us. The white-robed throng came out of great tribulation, and washed their robes and made them white in the blood of the Lamb. They had worked in Christ, and in him had cleansed their robes of character. Christ identifies himself with his working people in Matt. 25:34–46: “Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. “Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or athirst, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” There is doing all through this blessed scripture. If you do these things to the smallest, and poorest, and feeblest disciple of the Lord, you do them to Christ. “Then shall he say unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels; for I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not. “Then shall they also answer him, saying, Lord, When saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment [because they did not do anything]; but the righteous into life eternal.” And this was because they did something. They believed in Christ, and this was why they worked. Wherever doing is mentioned, there believing is understood. Our works are the measure of our faith. God will judge men according to their works. “For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” 2 Cor. 5:10. This text needs no comment. Read also Rev. 20:12: “And I saw the dead, small and great, stand before God; and the books were opened, and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books according to their works. Now, if we are to be saved by faith alone, why are not the angels writing the sum of our faith in the books in heaven as we pass along toward the final judgment? But the dead are to be judged according to their works, which are the measure of their faith. The reward in heaven is to be according to works. Rev. 22:12: “And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” Paul says, in 2 Tim. 4:6–8: “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith [he is not speaking of his faith alone, but of what he had done], henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day.” Rom. 2:6: “Who will render to every man according to his [faith alone? No!] deeds. To them who by patient continuance in well doing, seek for glory, and honor, and immortality, eternal life. [This is the reward.] But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile. But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile.” In the very last book of the Bible there is a most remarkable statement. It is a benediction of the Son of God upon the doers. “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.” Christ is the speaker. He speaks of his Father’s commandments. Hear ye him, my beloved congregation. Hear ye him, ye doubting souls. Hear ye him, ye who think to enter the pearly gates by faith without keeping the commandments of God. Hear ye the Son of God. The Indiana Camp-Meeting.
By M. K. W.
The sixth annual camp-meeting of the Seventh-day Adventists, in the State of Indiana, commenced according to appointment, Thursday, August 9, and continued until the next Tuesday. It was held about one and a half miles from the city of Kokomo, in one of the most beautiful beech groves that nature often produces. The trees were large and high, and their branches so interlaced as to form a natural roof over the camp, thus affording a complete protection from the rays of the sun, and quite a protection from the rain. In point of numbers and interest this meeting far surpassed any ever held by S. D. Adventists in this State. Beside the large pavilion which was used for meetings in rainy weather, there were twenty-four large family tents in which over three hundred persons tented during the meeting. Elder Lane, who has been president of this Conference for some months, had thoroughly advertised the meeting in all the leading papers for miles around, and as the result the outside attendance was large. On Sunday the people turned out en masse from the neighboring cities, villages and country. Three excursion trains were run, one from Indianapolis, the State capital, one from Frankfort, and another from Plymouth, and these poured out their loads of living freight upon the grounds. Beside this, more than five hundred teams were hitched at one time in the woods just outside the camp. It was estimated by those who are competent judges that there were not less than seven thousand persons on the ground, nearly all of whom manifested the most intense interest to hear. Sabbath was a good day for those in camp. In the morning social meeting at the stand, over seventy testimonies were given in about forty-five minutes. These were necessarily very brief, but they were right to the point and very interesting. Many who had commenced to keep the Sabbath during the past year told with tears in their eyes of their love for the truth and of their gratitude for ever being permitted to see the light upon the Sabbath question. When looking over this large company of men and women of moral worth, noble in appearance and commanding in influence, and comparing them with the little company composed mostly of poor, uneducated brethren and sisters who met at the first camp-meeting held in the State six years ago, those who attended that meeting could but exclaim, “What hath the Lord wrought!” During the forenoon service, while Elder Lane was addressing a large audience in the tent, the clouds which had been gathering during the morning poured forth a copious shower upon the parched earth, causing all nature to rejoice but breaking up the meeting. In the afternoon Mrs. White addressed the people from the words of Peter in his second epistle and first chapter, clearly showing that if we would be patient we must first be temperate. Sunday morning dawned bright and clear, the clouds of the previous day having entirely disappeared. The crowd soon began to pour in, and at 10:30 A. M., Elder Waggoner addressed them upon the subject of “The Sabbath,” with good effect. At 2:30 P. M., Mrs. White took the stand and spoke upon the subject of “Temperance.” The city of Kokomo having been awakened on this subject by the labors of Mrs. Russel, a popular temperance lecturer still in the place, and the notice of the meeting having been quite generally published in the newspapers and by handbills, an immense crowd assembled to hear. And although not more than one-half of them could be seated, the rest stood crowded into the aisles and around the stand, and gave the closest attention for an hour and a half. Mrs. White is in full union with the efforts almost everywhere being made by temperance workers to reclaim drunkards and to suppress the liquor traffic, but she claims that the reform work should be still deeper, that tobacco in all its forms should be laid aside, and that temperance in all things should be taught to children from their childhood up. Monday morning, at 8:30, a session of the State Conference was held to elect officers for the ensuing year, and to transact other important business. Elder Lane was re-elected president, and Mrs. M. Fatic, secretary. New licenses were granted to Brethren Reece and Caldwell, and several other young men were recommended to go out and improve their talents during the coming year. Over two hundred dollars were raised for the Battle Creek College, and one hundred for the General Conference. In the afternoon, Mrs. White again addressed the people with freedom and power, vividly portraying the persecutions and sufferings through which the apostles passed for Christ’s sake. At the close of the sermon a call was made for sinners and backsliders to come forward for prayers, when between forty and fifty made their way to the front seats. The deepest feeling was manifested, and the most heart-felt testimonies were borne. The next morning a meeting was held for the ordination of Brother Bartlett, after which the congregation repaired to the water where fifteen willing souls followed their Saviour into the watery grave. And thus closed the Indiana camp-meeting for 1877. A favorable impression has been made upon the people of this State, and from this time we expect the work will go forward with a new impetus. M. K. W. There is nothing in nature more beautiful or instructive than flowers. Even the daisies and tiny violets teach us lessons of meekness and humility; and the thousands of bright and beautiful flowers that beautify the land all teach us some beautiful lesson. They are strewn over our land to please the eye and gladden the heart. (Condensed from Review and Herald.) WELLSVILLE.—Remarkable interest is reported from the tent in this place. The audiences average about four hundred, composed of the best class of people in the community. Brethren Whitney and Brown state:—“We have never seen more intelligent or attentive congregations than we have here. There seems to be a very general friendly feeling toward us through the town. Our posters announcing the meetings are prominently displayed in the business places of the village. Reports of the meetings are published in four of the weekly papers in the vicinity. We desire wisdom to so present the truth that some may be led to obey.” JAMESTOWN.—Elder Reynolds writes:—“We held our first Sabbath meeting here on August 4. A number took their stand on the Sabbath. Our afternoon meetings are a power for good. The attendance is increasing, and the interest is spreading. The evening meetings are attended by very many of the same persons every evening. This we regard as more encouraging than immense numbers. Our hope and trust is in the Lord.” PULASKI.—Elder S. B. Whitney reports:—“Our meetings the past week have been a success. Some of the hopeful cases are decided on the Sabbath, as the result. A few days since we passed through a storm that did an amount of damage estimated at $50,000 in this town, in unroofing buildings, blowing down buildings, chimneys, trees, fences, etc.; but our tent came out of it without a dollar’s worth of apparent damage. The moral and religious elements are also becoming considerably disturbed, but these harm us but little, if any, more than the natural. The interest continues almost unabated. We had between three and four hundred out on Sunday evening.” GLENSDALE.—Elders Jacob Wilbur and A. P. Bump write:—“When we came to this place nine weeks ago, we were entire strangers to every one, and we could not hear of a Sabbath-keeper in all this region of country; but the Lord has graciously opened the way before us, and has raised us up many kind friends. He has prospered our work, so that we have organized a class of sixteen; and we believe that others who have just commenced to “keep the commandments of God and the faith of Jesus” will soon be added to their number. Some have left off the use of tea and tobacco, and about seventy-five persons have signed our temperance pledge.” LAKEVIEW.—Since the last report from this place, six more have decided to obey the truth. The interest is increasing, and the work is extending farther into the country. Eighteen have decided to keep God’s commandments since meetings were commenced here. SOMERSET.—Brethren Sharp and Covert have been holding meetings in this place for four weeks. They have given thirty-seven discourses, sold fourteen dollars’ worth of books, and held three Sabbath meetings. Eight or ten are keeping the Sabbath, and several others are interested. WEST BOLTON.—Elder Hutchins writes:—“I was with the friends here two Sabbaths. We held one meeting on First-day, and some evening meetings. Brethren Smith and Fuller were chosen to act as elders of the church, and three were received into the church.” ROCKFORD.—Elders R. F. Andrews and G. W. Colcord report as follows:—“We have now, August 8, been here eight weeks. Have been required to give a “long pull, a strong pull, and a pull altogether,” else we should not have succeeded. As it is, the Lord grants us some fruit, and to him we ascribe the praise. Two weeks ago three were baptized, and eight more last first-day. We cannot state with definiteness how many are now observing the Sabbath as the result of our effort at this place; but we hope to organize a company of commandment-keepers at our next Sabbath meeting.” VAN WERT COUNTY.—Elder St. John reports the work still progressing in this county. In Merrick school-house, six miles north-east of Van Wert, Brother Underwood has been holding meetings. In the short space of seventeen days, he held twenty-one meetings, sold ten dollars’ worth of books, and with the help of the Lord, brought from fifteen to twenty precious souls to the observance of the Lord’s holy Sabbath. EDMONTON.—Brethren Osborn and Soule write:—“At the close of the tent-meeting here we held a few meetings some three miles in the country, where the principal interest seemed to be. Nine signed the covenant to keep all of God’s commandments and the faith of Jesus; and others said they would keep the Sabbath.”