Earlier text: JESUS CHRIST THE SON OF GODThe Infidel's Objections to the Bible, Answered. No. 1.
In commencing a series of articles under this heading, we need not remind the reader of the importance of the subject. Infidelity is boldly lifting up its head in these days. It talks glibly of the errors and defects of the Bible. It presents a confident array of what it styles the self contradictions of that Book, and on that, asks the superficial and unthinking to discard it, as the fabrication of designing men. Many of their objections are indeed so weak that any one outside the pale of idiocy, should blush to present them; but as they are urged confidently and persistently, it may be well to notice them. Every lover of the word of God must prepare himself to meet the cavils of the skeptic. It is not enough to know that this has been done by men of piety and learning, and that their testimony can in due time be searched up; we want it at hand, ready for use as occasion may require. We therefore propose to give from week to week, some of the more prominent of the infidel's objections, and full and candid answers thereto. To learn the meaning of scriptures between which there is a seeming discrepancy will be of interest to all, and especially useful to such as desire to be ready to defend the word they prize against the specious attacks of its unscrupulous foes. We will state first the objector's propositions and the texts upon which he relies to sustain them, and, second, the solution of the supposed difficulty on competent and reliable authority. 1. God is seen and Heard.—And I will take away my hand and thou shalt see my back parts. Ex. xxxiii, 23. And the Lord spake to Moses face to face, as a man speaketh to his friend. Ex. xxxiii, 11. And the Lord called unto Adam, and said unto him, Where art thou?—And he said, I heard thy voice in the garden, and I was afraid.—Gen. iii, 9, 10. For I have seen God face to face, and my life is preserved. Gen. xxxii, 30. In the year that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up. Isa. vi, 1. Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel. And they saw the God of Israel. . . . They saw God, and did eat and drink. Ex. xxiv, 9, 10, 11. God is Invisible, and Cannot be Heard.—No man hath seen God at any time. John i, 18. Ye have neither heard his voice, at any time, nor seen his shape. John v, 37. And he said, Thou canst not see my face; for there shall no man see me and live. Ex. xxxiii, 20.—Whom no man hath seen nor can see. 1 Tim. vi, 16. This is one of the so-called “Self Contradictions of the Bible,” brought forward by the objector. But even the semblance of contradiction disappears, when we show that the “Lord” seen and talked with, was not Jehovah, but his angel, his personal representative, and the messenger of his will. We may first remark, however, that Gen. iii, 9, 10, says nothing about seeing God; and there is no scripture which says that no man hath at any time heard his voice. The quotation from John v, 37, is therefore not pertinent, as the Saviour there speaks of only a particular class of persons then before him. The quotation from Isa. vi, 1, is only a record of what that prophet beheld in vision; whereas the passages which declare that no man can see God, evidently mean man, in his natural state, and in the use of his natural organs of sight. Moreover John says, xii, 41, that what Isaiah here saw, was a vision of Christ, not of the Father; so we may dismiss this passage also from the controversy. On the declaration of Jacob, Gen. xxxii, 30, “I have seen God face to face, and my life is preserved,” we remark that the prophet Hosea furnishes an inspired comment on that passage. Speaking of this event in Jacob’s life, he says, “Yea he had power over the angel and prevailed.” Hos. xii, 4. Thus the person whom Jacob called God, Hosea by inspiration here calls an “angel.” But does not this add to, rather than relieve, the difficulty? We answer, No; because it was customary in those days to apply the name of God to the angel of the Lord; as in Judges xiii, 21, 22: “Then Manoah knew that he was an angel of the Lord. And Manoah said unto his wife, We shall surely die, because we have seen God.” Here, the very being whom Manoah knew to be an angel, he called God. And that it was proper thus to call the angel of the Lord by the name of God, appears from Ex. xxiii, 21, where the Lord speaking to Moses of his angel, said, “MY NAME IS IN HIM.” But even the face of this angel Moses was not permitted to look upon when arrayed in his heavenly glory. Ex. xxxiii, 20. And let it be remarked that the talking face to face of verse 11 of the same chapter, does not necessarily imply visible presence. If a person is in such close proximity to another as to be able to easily counsel with him by word of mouth, he may be said to talk with him face to face, though by some means veiled from his sight. Just so with the Being who here talked with Moses. On this passage Dr. Clarke remarks:— “That there was no personal appearance here we may readily conceive; we may therefore consider the passage as implying that familiarity and confidence with which the Divine Being treated his servant, and that he spake with him by articulate sounds in his own language, though no shape or similitude was then to be seen.” We close the testimony on this point by the following quotation from a work entitled “The Bible Triumphant,” pp. 8, 9: “The question will at once arise why the angel of God should be called Lord? The answer will appear from Ex. xxiii, 20, 21. ‘Behold I send an angel before thee . . . beware of him, and obey his voice, provoke him not for he will not pardon your transgressions, for MY NAME IS IN HIM.’—From this we learn that the angel of God bears his name. Hence the Lord that went before Israel, and was seen in the bush by Moses, and that Moses talked with ‘face to face’ on Mount Sinai, was the angel sent from the presence of Jehovah. In proof of this, we refer the reader to Acts vii, 35–38. ‘This Moses they refused, saying, Who made thee a ruler and a judge? The same did God send to be a ruler and a deliverer, by the hand of his angel which appeared to him in the bush. . . . This is he that was in the church in the wilderness with the angel which spake, face to face, to him in the Mount Sinai, and with our fathers, who received the lively oracles to give unto us.’ From this it is clear that the Lord seen by Moses and the elders of Israel was the angel of Jehovah. “From the foregoing quotations we learn the following facts: “1. God put his name in the angel that he sent to do his will, and the angel performed his mission in the name of Him who sent him. “2. The appearances of the Lord as recorded in the Old Testament are the appearances of the angel or angels of his presence, who did visibly appear and talk with men. Hence all the supposed discrepancy of the testimony on this point is obviated. The New Testament affirms that God (Greek “*theos,”) has never been seen by man, which we believe is true, and the fact of the visible appearance of the angels to Moses and the fathers can never be made to oppose this great truth, or make the Bible appear contradictory.” Tell me the meaning of Scriptures. One gem from that ocean is worth all the pebbles of earthly streams.—M'Cheyne. The Seal of God and Mark of the Beast.
Rev. xiv, 1. And I looked, and, lo, a Lamb stood upon Mt. Zion, and with him an hundred and forty-four thousand having his Father's name written in their foreheads. THE views held by Seventh-day Adventists relative to the seal of God, and mark of the beast, have been adopted by them as what seemed to be necessary deductions from the scriptures, which treat upon these points, without reference to the views of any other class of people, and without any knowledge that others made a similar application of the scriptures in question. As, however, we extend our investigations, we frequently find the same principle of interpretation adopted by others. The following rich note on the signification of the Father's name in the forehead, occurs in Dr. Clarke's Commentary, on Ex. xiii, 9:— “It is probably to this institution relative to the phylactery that the words, Rev. xiv, 1, allude: And I looked, and, lo, a hundred and forty-four thousand having his Father's name written on their foreheads. ‘That is,’ says Mr. Ainsworth, ‘as a sign of the profession of God's law; for that which in the gospel is called his NAME (Matt. xii, 21), in the prophets is called his LAW (Isa. xiii, 4).’ So again Antichrist exacts the obedience to his precepts by a mark on men's right hands or on their foreheads. Rev. xiii, 16.”
“Denique Coelum.”—Old Motto. ANGEL-VOICES sweetly singing,
Echoes through the blue dome ringing,
News of wondrous gladness bringing;
Ah, ’tis Heaven at last! Now, beneath us all the grieving,
All the wounded spirit’s heaving,
All the woe of hopes deceiving;
Ah, ’tis Heaven at last! Sin for ever left behind us,
Earthly visions cease to blind us,
Fleshly fetters cease to bind us;
Ah, ’tis Heaven at last! On the jasper threshold standing,
Like a pilgrim safely landing,
See, the strange bright scene expanding,
Ah, ’tis Heaven at last! What a city! what a glory!
Far beyond the brightest story
Of the ages old and hoary;
Ah, ’tis Heaven at last! Softest voices, silver-pealing,
Freshest fragrance, spirit healing,
Happy hymns around us stealing;
Ah, ’tis Heaven at last! Gone the vanity and folly,
Gone the dark and melancholy,
Come the joyous and the holy;
Ah, ’tis Heaven at last! Not a broken blossom yonder,
Not a link can snap asunder,
Stay’d the tempest, sheathed the thunder;
Ah, ’tis Heaven at last! Not a tear-drop ever falleth,
Not a pleasure ever palleth,
Song to song for ever calleth;
Ah, ’tis Heaven at last! Christ himself the living splendor,
Christ the sunlight mild and tender;
Praises to the Lamb we render;
Ah, ’tis Heaven at last! Now at length the veil is rended,
Now the pilgrimage is ended,
And the saints their thrones ascended;
Ah, ’tis Heaven at last! Broken death’s dread hands that bound us,
Life and victory around us;
Christ, the King, himself hath crown’d us;
Ah, ’tis Heaven at last! The United Presbyterian General Assembly, in session at Xenia, Ohio, last week, showed considerable zeal in maintaining denominational peculiarities. They voted “that Sunday School Libraries should be wholly subject to pastors and elders, and no books, except those that are published by the Presbyterian Board of Publication, should be admitted which they have not approved.” They enjoined upon all the Presbyteries within their bounds to ascertain the number of unbaptized children, whose parents are members of their communion, and report at the next Assembly. They also adopted a Pastoral Letter in regard to what they called the Sabbath, which is described as follows: “It deprecates the fact that the Sabbath is now being profaned to an unusual degree; that all kinds of business, especially railroading, the sale of milk, bread, and newspapers, and one department of the Government, are being carried on without interruption on the Sabbath day, as well as nearly every phase of amusement. It argues the theology, morality, and physiology of the practice, and in every respect condemns it. As a remedy for this evil tendency, the Letter counsels ministers and elders to cultivate in their families, and in all over whom their influence extends, just and scriptural views of the sacredness of the day. It recommends that all pastors, as soon and as often as may be convenient, preach on the proper observance of the Sabbath.” Of course the word Sabbath, as used here, means Sunday every time, and the proposed sermons on the subject will all insist that Sunday is the Sabbath. Who can estimate the aggregate of “false witness” contained in, and stimulated by, that Pastoral Letter?—Sabbath Recorder. ILLINOIS AND WISCONSIN CONFERENCE REPORT.
By T. M. STEWARD
The fourth annual session of the Illinois and Wisconsin State Conference of S. D. Adventists was held at Clyde, Ill., pursuant to appointment in Review, May 30 to June 2, 1867. Conference convened Thursday at 6 P. M. Eld. I. Sanborn in the chair. Ordained ministers present: Sanborn, Andrews, and Steward, also J. N. Loughborough of Michigan. Opened with prayer by Bro. Loughborough. The credentials of delegates called for and examined. Seventeen delegates present, duly authorized, representing fourteen churches. Four were represented by letter, and two not represented. On motion the church at Fish Lake, Waushara Co., Wis., was admitted into the Conference. Voted, To amend our State Conference Constitution by adding to Art. VII, Sec. 3, as recommended by Gen. Conf. (See report in Review, Vol. 29, p. 284.) All brethren present, in good standing in any of our churches, were invited to take part with us in the discussion of business. Report of last Conference read by secretary. On motion the subject of resolutions was referred to the executive committee, and Bro. Loughborough. Reports of ministers called for, when the following brethren responded: Elds. Sanborn, Andrews, and Steward, ordained, H. C. Blanchard, and J. Matteson (absent) licensed. Voted, That the following brethren be our auditing committee to settle with ministers: C. W. Olds, R. Baker, P. S. Thurston, G. W. Colcord, T. Brown, and C. H. Bliss. Adjourned to 31st at 9, A. M. Morning session May 31st, 9 A. M. Prayer by Bro. Andrews. Treasurer's report read, and approved as follows:
Receipts since last Conference, $1133.84.
Disbursements, 785.27.
Amount now on hand, $348.57.
I. COLCORD, JR., Treasurer. Voted, That we adopt the same amendments to our State Conference Constitution, that were adopted by the Michigan State Conference. (See report in Review, Vol. 29, p. 285;) viz., the addition to Art. III, Sec. 2, and the addition to Art. IV, of Secs. 3 and 4. Voted, That we elect our officers by ballot. The election resulted as follows: For President, Eld. R. F. Andrews; Secretary, Eld. T. M. Steward; Treasurer, Bro. I. Colcord, Jr.; Executive Committee, Elds. R. F. Andrews, I. Sanborn, and H. C. Blanchard. Voted, To renew the credentials of the following brethren for the ensuing year: I. Sanborn, R. F. Andrews, T. M. Steward, H. C. Blanchard, John Matteson, and Wm. Russell. Voted, That this Conference recommend that Bro. H. C. Blanchard be ordained and receive full credentials. Adjourned to 2½ P. M. Afternoon session. Prayer by Bro. Loughborough. The executive committee then presented the following resolutions which were adopted. Resolutions on the following points, adopted by the Gen. Conf. (See report in Review, p. 284), viz., Fields of Labor, Letters of Commendation, Members Moving, Ordinances, Patent-Rights, Persons traveling about without a license, Better to live out the truth than to be always contending about it, Health Reform, Health Institute, Dress, Reform Dress, War, Call for humility on our part, Brethren over anxious to impress the public that they are a very upright, and worthy people, Spiritual Gifts, and Appeal to mothers. Adjourned to call of committee. Called by Committee, June 2, 9 A. M. Prayer by Bro. Loughborough. Resolved, That this Conference fully approve of the proposed enlargement of the Review, and the Semi-monthly issue of the Youth's Instructor, and we will endeavor to extend their circulation, and contribute of our means to meet the expense of the same. Resolved, That this Conference donate the sum of one hundred and twenty-five dollars to the S. D. A. P. Association. Resolved, That this Conference donate the sum of one hundred and twenty-five dollars to the Gen. Conference Missionary fund. Resolved, That this Conference donate the sum of one hundred dollars to the Health Institute for the charitable fund. Resolved, That this Conference donate the sum of one hundred and eight dollars and thirty-three cents, willed to them by Bro. Ivory Colcord Sen., deceased, to the charitable fund of Health Reform Institute. Adjourned to call of Committee. Afternoon session. Prayer by Bro. T. M. Steward, R. F. Andrews in the chair. Standing of churches reported by secretary showing a deficit of six hundred dollars on last year's pledge. Auditing Committee made their report which was accepted. Amount due preachers, $610.82. Resolved, That this Conference recommend to their churches to pay 80 per cent. of all moneys paid into their respective treasuries, into the State Conference fund, excepting the churches at Princeville and Little Prairie, who are building, and repairing meeting houses; and these churches are hereby requested to retain one-half of their S. B. fund for such purpose. Resolved, That this Conference donate to the Sand Prairie church the full amount of their past indebtedness to use in building their meeting house. Resolved, That this Conference recommend to those who take the trip of Quarterly Meetings, to travel as much as practicable by private conveyance, and thereby save expense. Resolved, That this Conference recommend to its churches, to hold a convocation at Johnstown Center, Rock Co., Wis. Commencing Sept. 4, 1867, at 9 A. M. and continuing over the following first-day. Resolved, That we hereby express our love and sympathy for Bro. and sister White, in all their afflictions; and we join with them in prayer to God that they may be fully restored to health, and to active labor in this cause. And we hereby request them, if their health will permit, to meet with us in our convocation proposed above. Resolved, That we tender our thanks to the church at Clyde for their kind hospitality during these meetings. Adjourned to call of committee.
R. F. ANDREWS,
President.
T. M. STEWARD,
Secretary. This fourth annual session of the Ill. and Wis. State Conference has been one of much interest to the cause. All our business passed harmoniously and our religious meetings were interesting, and the attendance was good. After two discourses on the Sabbath, Bro. H. C. Blanchard was ordained, and set apart to the gospel ministry. Eld. Sanborn offered the ordination prayer, Eld. Loughborough gave the charge and Elds. Andrews and Steward gave the right hand of fellowship. We felt that we enjoyed the approval of our heavenly Father. T. M. STEWARD, Secy. THE LITTLE FLOCK.
By D. A. Simmons
CAN you tell the members of the nominal churches from the world around them? Do they show by dress and deportment that they are walking in the strait and narrow path the Saviour pointed out? Are they his peculiar people who are zealous of good works? Alas, no! They go hand in hand with the fashionable multitude in the broad road of pleasure. If you go to the halls of mirth, you see them there; to the concerts, they are there; and to any of the places of amusement, and there you find them participating in the festivities of the scene. They throw the cloak of religion around them, but their hearts are void of the love and Spirit of God. We turn from the sight with aching hearts, and ask, Where, oh where are God's true children who have renounced the world and are not partakers of its sins? We are shown a little company that are despised and rejected by the world, at whom the finger of scorn is pointed. We ask them why they have forsaken the world with all its allurements, and why they choose a path so rough, and often bedewed with tears? They tell us that this world is not their home, but they are only pilgrims and sojourners here; that they have no abiding city here, but look for one to come; and that this world is a dark and dreary place to them. Sorrow and sighing are on every side. Cruel death is here and often snatches their loved ones from their fond embrace, and lays them in the cold and silent tomb; but they have a hope that they would not exchange for all the glory and fame of earth; a hope that if they are faithful a little while longer to the grace already given, they will receive a bright reward. Now as we are among this company, let us by a patient continuance in well doing seek for life and immortality as brought to light through the gospel of our Lord. Let us not complain of our trials, but remember that our Saviour was despised and rejected of men, and that he was a man of sorrow, acquainted with grief; and as he is our pattern, let us walk in his footsteps; let us show to the world that we are living up to our profession, that they, seeing our good works may be led to exclaim, Surely there is a reality in religion. Let us go with this people to Mt. Zion, and see the King in his beauty. Let me enter in through the gates of that celestial city where sin can never come to destroy our peace. Let me see those dear ones that are sleeping in Jesus, and with all that glad throng shout victory over death and the grave, and praise God forever and ever. There sorrow will be forgotten. The cross will be laid down for the crown. Bright palms of victory and harps of gold will be ours to enjoy; and joyfully will we sing, Worthy, worthy is the Lamb. To him belongs all glory and praise forever and ever. “Roll swift around ye wheels of time,
And bring the welcome day.” Take courage, servants of the Lord, and go on your way rejoicing; for your redemption draweth nigh. Weak ones, be strong. Lonely ones, look up. Jesus loves you. He has gone to prepare a place for you, and will soon come to receive you. Backsliders, return to the arms that are extended to receive you. He is not willing that you should perish. And while his Spirit is pleading, come all ye that are weary and heavy laden and find rest to your souls. How shall my love to God be clearest shown?
He nothing needs of all that I possess;
Nothing it costs lip homage to express—
In sackcloth and in ashes to lie prone—
Sin in the abstract loudly to bemoan;
Easy it is religion to profess,
And praise and magnify Christ's righteousness;
For this requires but empty breath alone.
By cleaving to the truth when under ban,
Striving to break Oppression's iron rod,
Bearing the cross where Freedom leads the van,
Shunning no path by faithful martyrs trod,
And loving as myself my fellow-men—
Thus clearest shall I show my love to God. It is related of Michael Angelo that, while walking in an obscure street in the city of Florence, he discovered a fine block of marble, lying neglected in a yard, and half in dirt and rubbish. Regardless of his holiday attire, he at once fell to work upon it, clearing away its filth, and striving to lift it from the slime and mire in which it lay. His companions asked him in astonishment what he wanted of that worthless piece of rock. “Oh, there is an angel in this stone,” was the answer, “and I must get it out.” He had it removed to his studio, and with patient toil with mallet and chisel he let the angel out. What to others was but a rude, unsightly stone, to his educated eye was a buried glory of art, and he discovered at a glance what might be made of it. A mason would have put it in a stone wall; a cartman would have used it in filling in, or to grade the streets; but he transformed it into a creation of genius, and gave it a value for ages to come. And so it is with time. Some see it only as rubbish to be disposed of. Others know no use but to fill up the gaps of toil or pleasure; but the trained eye of the devout student of Providence sees in it the sleeping or buried angel, and knows that if by the grace of God he handles it right he can bring that angel out. He can carve it into the forms of angelic service—he can shape it into a life of holy devotion till, like that which Theodore Parker admired in the missionary Judson, it is worth more than “a temple like the Parthenon.” Without religion, it is most inevitable one should be constrained to exclaim at last, like one of the great marshals of France, “My life has been a failure.” But with it, time will be transmuted from the rough block into the glorious statue, or, rather, the living form. Consecrated aims will make it at once useful and blessed—a patch of light, but a pathway, too, to angelic glories in a higher sphere.—Sel. How many professors are there, who would rather have sinful self satisfied than crucified.