Earlier text: THE PARALYTICLaw of God to the Gentiles.
By H. A. St. John
“Show from the Scriptures that the law of God was ever given to the Gentiles?” The above question was handed to us by a Disciple preacher. From this, and remarks made by the same individual, we learned that he did not believe that the Gentiles in the old dispensation were amenable to God’s law. We have become satisfied that this is the commonly received opinion of a class of religionists, and a class, too, that have much to say about the Bible being the only man of their council. In our humble opinion a more egregious error could hardly be entertained. It has become very evident to us that the idea that God’s moral law was peculiarly and exclusively Jewish has been hatched for no other purpose but to evade the claims of that holy law, especially the fourth precept. We are not aware that such a doctrine was ever believed by any of the eminently learned or pious in the gospel age. It is of modern origin, and very modern at that. The advocates of this unreasonable and unscriptural doctrine seem to suppose that the obligations of the ten commandments had their origin at Sinai. Indeed, this appears to be a fundamental error in their premises. Now we hold as the exact truth in the matter that the giving of the law on Mt. Sinai did not create a single new moral obligation. Any one may become satisfied of this fact by an examination of the brief history of our race from Eden to Sinai. The principles of the ten commandments were understood, and their obligation acknowledged from the very beginning of man’s creation. Sin is not imputed when there is no law, but it was imputed in the patriarchal age, proving that the obligation of the law existed. And no precept of the moral law is so plainly recognized before Sinai as the fourth. No command of the decalogue is so clearly brought into notice. It is very plain, therefore, that long before there was any distinction between Jews and Gentiles, the obligation of the ten commandments rested upon all. The law of God, as uttered by himself on Sinai, is termed in the Scriptures a perfect law. It is a perfect rule of morality. It was so before Sinai, after Sinai, and is still. It is as utterly impossible for us to conceive of two perfect moral laws different from each other, as it would be to conceive of two Supreme Beings unlike each other. When the self-evident truth is admitted, that the ten commandments were binding in the patriarchal age, then it must also be admitted that the whole world without respect to nationality were amenable to this law throughout the old dispensation; unless it can be shown that at Sinai God released the larger portion of the human family from moral obligation. But this cannot be proved. To those who believe that the law of God was never given to the Gentiles, we would like to propound a few questions for their consideration: 1. Why was sin imputed to them from Sinai to Christ? 2. If not imputed what will be their condition in the Judgment? 3. Can they be condemned? If so, upon what ground? If the condemnation of the Jews was because of their transgression of the law of God, and that law was abolished at the cross, why were they not then, there, and for that very reason, restored to the favor of God? Many such difficulties might be presented, but we forbear. We now offer two or three conclusive proofs from the New Testament that the law of God was binding upon the Gentiles, and these texts also constitute insurmountable evidence of the perpetuity of the law. Says Paul, “Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.” Rom. 3:19. By the expression “under the law,” the apostle means under its condemnation, shown guilty by it. Then surely if the whole world were under the just condemnation of the law, it was binding upon all. Further on, in verse 23, he says, “For all have sinned, and come short of the glory of God.” Does all here mean the Jews only, or the whole world? Do you say that they had transgressed the commands of the New Testament? This could not be; for it did not exist. One more testimony upon this point and we conclude: Gal. 3:22: “But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.” Much testimony of like import might be produced, but this is sufficient to forever settle the question in the minds of the candid. The Old Testament scriptures concluded all under sin, hence all were amenable to God’s law. Again, if the law of God was not binding upon the Gentiles, and its obligation taken off the Jews at the crucifixion, then verily the apostles made a very great mistake in their preaching, for we learn that they went everywhere exhorting the people to confess and forsake their sins and come to Jesus for pardon. Repentance unto life through Christ was the first thing preached by them. How strange! yea more, how foolish and senseless a course was this to pursue, if Antinomianism be true. They could not be called to repentance for transgressing the gospel; for thousands of them were hearing it for the first time. If the apostles had believed that the Gentiles were not under the condemnation of the law, or that the law was abolished at the cross, they would have gone around the first time simply announcing the gospel; and all who chose to receive it could do so without any repentance; and upon their second tour it would be time enough to call those to repentance that had rejected and transgressed the gospel as preached to them on their first visit. But no such folly as this characterized their work. Their whole course of conduct as revealed in the Scriptures is opposed to the change or abrogation of God’s law. Their example and their preaching were ever in perfect harmony with the perpetuity of the ten commandments. How strange and sad it is that any professed Christian should find fault with the holy, just and good law of God. But the opposition is organizing and increasing in strength of numbers and talent. Truth is gaining some victories, and it has many strong and earnest friends. The battle waxes hotter every day. Soon every man and woman will have the opportunity of taking their stand for, or against, the law of God, and upon their decision will depend their eternal destiny. Oh, how solemn is this period of the world’s history! Reader, to which do you belong? Are you seeking to have the perfect law of God written in your heart that you may be a partaker of all the blessings of the new covenant? Or, are you turning from this holy law and losing the favor of God? Oh! be entreated to choose the Lord’s side and soon receive a victor’s crown from the hand of Jesus.
H. A. ST. JOHN. God is Love.
By D. L. Moody
I used to think that God was behind the sinner with a double-edged sword, ready to hew him down. But I went over to England in 1867, and one Sunday night, while in Dublin, I went to hear the boy preacher. I didn’t know who he was, but he said he would like to come to America, and I looked at him, but didn’t think he could preach. However, he told me to write to him and let me know if I wanted him, and I didn’t want him, so I didn’t write. But he came over here and reminded me of the night I met him in Dublin. I wrote him a rather cold letter, but I got another in return, saying that he probably would be in Chicago soon, and if I wanted him to preach he would preach. Well, I didn’t know what to do with him. I was going out of town just then, and so I said to the officers of the church, “I wish you would let this man preach.” They didn’t much want to, but I said, “Let him preach Thursday and Friday nights, anyway.” And so he came and preached. When I got back home, the first thing I said to my wife was, “How did that Irishman get along?” And she said, “Why, they like him very well; but he preaches very different from you. He preaches that God loves men.” Well, I said, “he must be wrong.” That’s what we all say when anybody differs from us. “Well,” said my wife, “I think you’ll like him because he proves everything by Scripture.” Well, I went to hear him Sunday. And he preached from that 16th verse of the 3d chapter of John, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” And I noticed a smile all over the audience. He had preached two sermons from that text, and yet they wanted to hear another. And he went through the Bible from Genesis to Revelation, to prove that God loved man. And I noticed that many people brought their Bibles and referred to the passages to be quoted. Monday night there was a great crowd there to hear him, and he said: “My friends, if you will turn to the 16th verse of the third chapter of John, you will find my text. Well, there was a great smile all over the audience. I thought that was about the best sermon I ever heard. It was better than the first one and it melted my heart. My heart went out toward the people as it never went before, and I asked God to forgive me for not having loved them better. The next night the crowd was still larger; and again he said: “My friends, if you will turn to the 16th verse of the 3d chapter of John, you will find my text.” And he preached a wonderful sermon and touched a higher chord that night. The next night we went again, and thought surely he couldn’t preach again from those words, but he said: “My friends, I want to speak to you on the 16th verse of the 3d chapter of John.” And, sure enough, he preached a sixth sermon from that text, and touched a higher chord than before. Well, the next day he got up and said, “My friends, I’ve been hunting all day long for a new text, but I can’t find one, so you will please turn to the 16th verse of the 3d chapter of John.” And I remember well one thing he said: “For a week I have been trying to tell you how much God loves you, but my poor, stammering tongue is not able to do it. If I could get Jacob’s ladder and go up to Heaven and ask Gabriel if God loved man, all Gabriel could say would be: “God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” And, my friends, I have been preaching a different gospel ever since.—D. L. Moody. Seek God in Times of Trouble
Many people stay away from the sanctuary when they are troubled and afflicted. That is the time above all other to go and seek God. It makes matters no better to shun the place of God's worship. Brooding over trouble and nursing heart-pains will not make matters better, nor afford any relief. The cloud grows darker and the weight becomes heavier with the days of despondency and gloom. Go where God is praised and worshiped, where his promises are recounted and his blessings enjoyed. There you will hear a word to suit your case; there a light will shine upon your soul. Joy will take the place of sorrow. Heaviness will be turned to gladness. You will see things in their true light, and the blessings of the Lord will fall upon you.—Religious Telescope. CHEERING PROSPECT OF THE WORK, ON THE PACIFIC COAST.
The past six days have been fraught with interest to the friends of the cause who have attended our meetings at Oakland. The annual meeting of the stockholders of the Pacific S. D. A. Publishing Association, the dedication of the new house of worship, the quarterly meeting of the California Tract and Missionary Society, the arrival of Elder Smith and the favorable opening of the Biblical Institute, constitute the leading events of deep interest to the friends of the cause here. THE MEETING OF THE STOCKHOLDERS
Passed off with perfect harmony. The report of the workings of the Association was most cheering, reflecting great credit upon the youthful President of the Board, W. C. White, who has also acted as business agent during the past year. He has worked out the problem, that this Association can be managed so as to be more than self-sustaining, even while growing up from infancy. The Association enters upon the third year of its existence with prospects more flattering than we had anticipated it would reach at any future period. There is a growing activity on this coast to increase the circulation of the SIGNS OF THE TIMES. This live pioneer sheet is appreciated by Eastern T. and M. workers to that degree that frequently a single “Overland Mail” brings more than one hundred new subscribers. To-day we receive 135. Let the good work go on. Of the “House of Prayer” of our people in this city has left a satisfactory and cheering influence upon the minds of the Oakland church, visiting brethren, and also upon the liberal feelings of the public. It is evident to all who can discern spiritual things that the Lord has come in and taken possession of his own. May his people who worship in this house walk worthy of the Lord, and ever share his presence. Opens very encouragingly and promises to accomplish more than we had hoped. Elder Smith comes among us in the enjoyment of health, and in possession of that happy good cheer, and aptness to teach, which have made his former efforts of the kind eminently successful. He has a good class. Here are young men of mind and culture who are making the best of their time in close study of the great Bible truths that lie at the foundation of the last message. Great results will appear in the future history of the cause from this series of Biblical Lectures. Of the California T. and M. Society presented a favorable state of things. Some good work has been done, from which great results appear already. Several of the churches, also individuals, are taking packages of the SIGNS OF THE TIMES, and by patient labor are working them into the hands of subscribers for the year. When all our brethren, of all our churches, have so favorable an opportunity to do good work for the cause by letting the light of truth shine, and when they have a young publishing house to sustain, the only marvel is that all do not take part in this work. We press the matter home to the consciences of all the friends of the cause in all the Pacific Coast States and Territories, and urge their duty to send for packages of the SIGNS, more or less copies, to use in the missionary work. They can pay for these copies in monthly installments. Sixteen copies, postage paid, at missionary rates, $1.50 a copy for one year, cost only $2.00 each month. Let orders for packages come in from all parts of the wide field. The Congregationalist says: “At the late Sunday-school Congress in Plainfield, N. J., it was remarked that the gospel of Christ and the gospel of Moses are like a two-ply carpet. The figure is the same on both sides, but in different colors, and if you try to separate them you have no carpet at all. So the two Gospels of the Old and New Testament are one and the same. We wish that some people who are accustomed to disparage the Old Testament might become thoroughly possessed of the above idea.” With pleasure we express to our California brethren the impression thus far received in this our first visit to their State. Leaving Battle Creek, the morning of March 26, in the midst of snows and storms that would have done good credit to mid winter, whirled hurriedly over the long and weary intervening stretches of sand, sage brush and alkali, interspersed here and there with scenery of the most marvelous grandeur, we dropped down from the snowy heights of the Sierras into the valleys of California, fresh with the verdure and flowers of summer. The transition was charming; and the effect was heightened by experiencing these extremes of contrast within the short period of six days. We reached Oakland the afternoon of March 31, and there found something even more pleasant than this balmy clime with its offerings of beauty; and that was, the cordial welcome of friends both old and new.
Oakland justifies all that has been said of it. Pleasantly situated, it has the advantage of a climate in which most of the semi-tropical trees and flowers will live and flourish, and hence we here find combinations of art and nature, such as can, perhaps, nowhere else be seen.
The Signs Office seems like an old and familiar acquaintance, being so faithful a copy in both form and arrangement of the Office in Battle Creek, with which we have been so long connected. But its present degree of efficiency, activity and prosperity, are more than we had anticipated. Five presses are turning off a large amount of work. The rooms present the appearance of bee hives in summer time; and the report at the late meeting of the Pacific S. D. A. Publishing Association shows this branch of the work to have reached already a self-sustaining basis. We were also agreeably surprised with the new Oakland meeting-house. In size, with its two basement rooms and large audience room above, finish, location, and pleasing appearance, both without and within, it surpasses our anticipations. This house was dedicated to the worship of God and the promulgation of his truth, the evening of April 1st. The address and dedicatory prayer were made by Bro. White. He was very free in his remarks, and happy in the choice of points to present to the people, showing why we exist as a people, and the plain and simple foundation on which we stand. Some of the gray old superstitions of the religious world were challenged to show their right to exist, and ideas were given to the people, which we are sure they cannot forget. The house was filled to its utmost capacity with one of the finest of audiences, and the best of attention was given throughout. The singing was excellent, one anthem, “Teach me thy statutes and to walk in the way of thy commandments,” was especially appropriate and effective. Altogether it was a most encouraging and happy occasion. The Biblical Institute has opened well. There are already forty-eight enrolled members, besides quite a number of interested listeners. This, under the circumstances, is a much larger number than could have been expected. In a word, and in conclusion, we feel that this is a good day for the cause on the Pacific Coast; that the brethren have reason to be encouraged, and to feel grateful to God, and to his servants who have labored so efficiently in their midst. We are happy to be there to rejoice for a season with them, and contribute what little aid may be in our power to their further advancement in this best and most important of all causes. The Kingdom of God.
By James White
The kingdom of grace and the kingdom of glory have a close relation to each other. The design of the former is to prepare subjects for the latter. And, although they are distinct, and in many respects different, yet their relation to each other is such that they are sometimes mentioned in the New Testament in very close connection. This is the case in the parable of the wheat and tares. “The kingdom of Heaven is likened unto a man which sowed good seed in his field; but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them; but gather the wheat into my barn.” Matt. 13:24–30. This parable applies to the present imperfect state, when sinners need, and may enjoy, the means of grace. It cannot apply to the future state of glory. There are, however, two references to the future kingdom in Christ’s explanation of this parable, which are indicated by the words supplied in brackets. “He answered and said unto them, He that soweth the good seed is the Son of man. The field is the world. The good seed are the children of the kingdom. But the tares are the children of the wicked one. The enemy that sowed them is the devil. The harvest is the end of the world. And the reapers are the angels. As therefore the tares are gathered and burned in the fire, so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire. There shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father.” Verses 37–43. The sowing mentioned in this parable did not commence at the first advent of the Son of God. The children of the kingdom and the children of the wicked one both appeared long before Jesus died for sinners. Abel and Cain represented the two classes. During the entire period from the time of these sons of Adam to the close of the day of grace, this parable has a clear and forcible application. “The kingdom of Heaven is like to a grain of mustard seed, which a man took and sowed in his field; which, indeed, is the least of all seeds; but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.” Verses 31 and 32. This parable forcibly illustrates the kingdom of grace, embracing at first only our first parents immediately after the fall, and finally in its grand results, embracing all the redeemed of every age, and from every land. The parable of the leaven hid in three measures of meal illustrates the work of grace in the entire being. “The kingdom of Heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened.” Verse 33. This parable teaches the sanctification of the spirit, soul, and body to God. The apostle expresses this sentiment when he says, “And the very God of peace sanctify you wholly; and I pray God your whole spirit, and soul and body, be preserved blameless unto the coming of our Lord Jesus Christ.” 1 Thess. 5:23. “Again, the kingdom of Heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.” Verse 44. This parable illustrates the joyful state of mind of those who experience the blessings of the kingdom of grace. “Again, the kingdom of Heaven is like unto a merchantman, seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had, and bought it.” Verses 45, 46. The purchase of the pearl of great price represents the immense cost of salvation through Jesus Christ, and the sacrifices that should be made to obtain it. “Again, the kingdom of Heaven is like unto a net that was cast into the sea, and gathered of every kind; which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world; the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth.” Verses 47–50. This parable shows that although both good and bad men may be gathered by the gospel and remain in apparent union for a time, as was the case with Judas and the eleven, the final separation will come that will declare the true character of all. In Matthew 25, the kingdom of Heaven is likened to an Eastern marriage. This parable illustrates the action of the church just before, and not after, the second advent. “Then shall the kingdom of Heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.” In this connection our Lord points to a specific time, in which the work of divine grace upon the minds and hearts of believers would give them an experience that would be likened to an Eastern marriage. The apostle speaks of the blessings of the kingdom of grace thus: “For the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” Rom. 14:17. The connection shows that Paul applies the word kingdom to the present dispensation, and not to the future period of reward. The mental struggle, in order to break away from the powers of darkness, and by faith receive the blessings of the kingdom of grace, is thus described by our Lord: “And from the days of John the Baptist until now, the kingdom of Heaven suffereth violence, and the violent take it by force.” Matt. 11:12. See Luke 16:16. J. W. Thoughts on the Book of Daniel.
Verse 1. In the first year of Belshazzar king of Babylon, Daniel had a dream and visions of his head upon his bed; then he wrote the dream, and told the sum of the matters. This is the same Belshazzar mentioned in chapter 5. Chronologically, therefore, this chapter follows chapter 4. But chronological order has been disregarded in order that the historical part of the book might stand by itself, and the prophetical part, on which we now enter, might not be interrupted by writings of that nature. Verses 2, 3. Daniel spake and said, I saw in my vision by night, and, behold, the four winds of the heaven strove upon the great sea. And four great beasts came up from the sea, diverse one from another. All scripture language is to be taken literally, unless there exists some good reason for supposing it to be figurative; and all that is figurative is to be interpreted by that which is literal. That the language here used is symbolic, is evident from verse 17. The symbols introduced are, the four winds, the sea, and four great beasts. We have now to inquire what they denote. Winds in symbolic language, denote strife, political commotion, and war. See Jer. 25: 31, 32. There the prophet speaks of a controversy which the Lord is to have with all nations when the wicked shall be given to the sword, and the slain of the Lord shall be from one end of the earth to the other; and what is the strife and commotion which produces all this destruction called? A great whirlwind. That winds denote strife and war is further evident from a consideration of the vision itself; for as the result of the striving of the winds, kingdoms arise and fall; and these events are accomplished through political strife. The Bible definition of sea, or waters, when used as a symbol, is peoples, and nations, and tongues. In proof of this, we have only to refer to Rev. 17: 15, where it is expressly so declared. The definition of the symbol of the four beasts is given to Daniel ere the close of the vision. Verse 17: “These great beasts, which are four, are four kings which shall arise out of the earth.” The field of the vision is thus definitely opened before us. Verse 4. The first was like a lion, and had eagle’s wings; I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. As these beasts denote four kings, or kingdoms, we inquire, What four? Where shall we commence to enumerate? These beasts do not arise all at once, but consecutively, as they are spoken of as first, second, etc.; and the last one is in existence when all earthly scenes are brought to an end by the final Judgment. Now from the time of Daniel to the end of this world's history, there were to be but four universal kingdoms, as we learn from Nebuchadnezzar's vision of the great image in chapter 2. Daniel was still living under the same kingdom which he had declared in his interpretation of the king's dream, about forty-eight years before, to be the head of gold. The first beast of this vision must, therefore, denote the same as the head of gold of the great image, namely, the kingdom of Babylon. If, then, this vision covers essentially the same ground as the image of chapter 2, the query may arise, why is it given; why was not the vision of chapter 2 sufficient? We answer, The ground is gone over again and again, that additional characteristics may be brought out, and additional facts and features be presented. It is thus that we have line upon line. Here earthly governments are represented as viewed in the light of Heaven.117 Their true character is shown by the symbols of wild and ravenous beasts. At first, the lion had eagle's wings, denoting the rapidity with which Babylon extended its conquests under Nebuchadnezzar. When this vision was given, a change had taken place. Its wings had been plucked. It no longer flew like an eagle upon its prey. The boldness and spirit of the lion were gone. A man's heart, weak, timorous, and faint, had taken its place. Such was emphatically the case in the person of the imbecile and pusillanimous Belshazzar, with whom the Babylonian kingdom came to an end. Verse 5. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it; and they said thus unto it, Arise, devour much flesh. As in the great image of chapter 2, so in this series of symbols, a marked deterioration will be noticed as we descend from one kingdom to another. The breast and arms of silver were inferior to the head of gold. The bear was inferior to the lion. Medo-Persia fell short of Babylon in wealth and magnificence, and the brilliancy of its career. And now we come to additional particulars respecting this power. The bear raised itself up on one side. This kingdom was composed of two nationalities, the Medes and Persians. The same fact is represented by the two horns of the ram of chapter 8, of which it is said, the higher came up last. This illustrates the same thing as the bear's raising up on one side, that is, the Persian element came up last, but attained the higher eminence, becoming the leading division of the kingdom. The three ribs perhaps signify the three provinces of Babylon, Lydia, and Egypt, which were especially ground down and oppressed by this power. Their saying unto it to arise and devour much flesh, is thought by some to refer to the stimulus given to the Medes and Persians, by the overthrow of these provinces, to plan and enter upon extensive conquests. The character of the power is well represented by a bear. They were cruel and rapacious, robbers and spoilers of the people. Verse 6. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. The third kingdom, Grecia, is represented by this symbol. If wings upon the lion signified rapidity of conquest, they would signify the same here. The leopard itself is a swift-footed beast, but this was not enough; it must have wings in addition. Two wings, the number the lion had, were not sufficient; it must have four. If we are correct in the application, this must denote unparalleled celerity of movement; and this we find to be the fact. The conquests of Grecia, especially under Alexander, for suddenness and rapidity have no parallel in historic annals. “The beast had also four heads.” The Grecian empire maintained its unity only during the life of Alexander. When his brilliant career ended in a drunken debauch, the empire was shortly divided between his four leading generals. Cassander had Macedon and Greece in the west; Lysimachus had Thrace and the parts of Asia on the Hellespont and Bosphorus, in the north; Ptolemy received Egypt, Lydia, Arabia, Palestine, and Coele-Syria, in the south; and Seleucus had Syria and all the rest of Alexander’s dominions in the east. Thus accurately were the words of the prophet fulfilled. As Alexander left no available successor, why did not the huge empire break up into countless petty fragments? Why just four parts and no more? Because the prophecy had said that there should be four. The leopard was to have four heads, the rough goat four horns, the kingdom four divisions; and thus it was. Knowledge without Profit.
By John H. Waggoner
Not long since, I was conversing with a man who professed much interest in the truths of the Bible, and as I referred to the evidences of the nearness of the second advent of the Lord, he remarked, “I guess we’ll know more about these things when they come.” “Very true,” was my reply, “and so, also, the people in Noah’s day knew much more about the flood, when it came, than Noah could tell them. But all the knowledge of that calamity by which they could be benefited they must obtain from him; and, to be benefited by it, they must obtain it before the event.” It seems singular that Bible readers, when considering the subject of the coming of the Lord, so often, yes, so generally, ignore all that the Saviour has said respecting that all-important event. “As in the days that were before the flood.” These were his own words. It was an easy matter for those who heard Noah preach, to say, with an air of incredulous wisdom, “We’ll know more about the flood when it comes.” Perhaps they used this very language. And so it was. They did indeed know more about it when it came; but theirs was knowledge unavailable—knowledge without profit. When it came, Noah and his family were in the ark: “and the Lord shut them in.” The door was forever closed; no one of all that vast, affrighted multitude could gain an entrance then. “Too late! too late!” They would learn of the fact only by experience, when, in the very nature of the case, such experience must be fatal. And still the admonition stands: “As it was in the days of Noah, so shall it be also in the days of the Son of man.” Filled with the world and its pleasures; drunk with folly and passion; they refused to know, until knowledge was of no avail. “So shall it be.” So it is now. “Surfeiting, and drunkenness, and cares of this life,” take all the mind and fill all the heart, and they will not know till the Saviour ceases to plead; till he says, “He that is unjust, let him be unjust still;” till the plagues of the wrath of God are poured out without mixture upon those who, wise in their own conceit with the wisdom of this world, refused to know that which only could avail for their salvation. For once the scorner and scoffer tells the truth. He will know more about these things when they come. But we shall not envy him his knowledge gained in that manner; gained in neglect or contempt of God’s warnings and offers of mercy. Give us grace and humility, O Lord, to “walk by faith,” and not to wait for knowledge till our sight shall overwhelm us with the terrors of the impending day of destruction. J. H. WAGGONER. The Doctrine of the Trinity.
By R. F. Cottrell
This has been a popular doctrine and regarded as orthodox ever since the bishop of Rome was elevated to the popedom on the strength of it. It is accounted dangerous heresy to reject it; but each person is permitted to explain the doctrine in his own way. All seem to think they must hold it, but each has perfect liberty to take his own way to reconcile its contradictory propositions; and hence a multitude of views are held concerning it by its friends, all of them orthodox, I suppose, as long as they nominally assent to the doctrine. For myself, I have never felt called upon to explain it, nor to adopt and defend it, neither have I ever preached against it. But I probably put as high an estimation on the Lord Jesus Christ as those who call themselves Trinitarians. This is the first time I have ever taken the pen to say anything concerning the doctrine. My reasons for not adopting and defending it, are 1. Its name is unscriptural—the Trinity, or the triune God, is unknown to the Bible; and I have entertained the idea that the doctrines which require words coined in the human mind to express them, are coined doctrines. 2. I have never felt called upon to adopt and explain that which is contrary to all the sense and reason that God has given me. All my attempts at an explanation of such a subject would make it no clearer to my friends. But if I am asked what I think of Jesus Christ, my reply is, I believe all that the Scriptures say of him. If the testimony represents him as being in glory with the Father before the world was, I believe it. If it is said that he was in the beginning with God, that he was God, that all things were made by him and for him, and that without him was not anything made that was made, I believe it. If the Scriptures say he is the Son of God, I believe it. If it is declared that the Father sent his Son into the world, I believe he had a Son to send. If the testimony says he is the beginning of the creation of God, I believe it. If he is said to be the brightness of the Father's glory and the express image of his person, I believe it. And when Jesus says, “I and my Father are one,” I believe it; and when he says, “My Father is greater than I,” I believe that too; it is the word of the Son of God, and besides this it is perfectly reasonable and seemingly self-evident. If I be asked how I believe the Father and Son are one, I reply, They are one in a sense not contrary to sense. If the “and” in the sentence means anything, the Father and the Son are two beings. They are one in the same sense in which Jesus prayed that his disciples might be one. He asked his Father that his disciples might be one. His language is, “that they may be one, even as we are one.” It may be objected, If the Father and the Son are two distinct beings, do you not, in worshiping the Son and calling him God, break the first commandment of the decalogue? No; it is the Father's will “That all men should honor the Son, even as they honor the Father.” We cannot break the commandment and dishonor God by obeying him. The Father says of the Son, “Let all the angels of God worship him.” Should angels refuse to worship the Son, they would rebel against the Father. Children inherit the name of their father. The Son of God “hath by inheritance obtained a more excellent name than” the angels. That name is the name of his Father. The Father says to the Son, “Thy throne, O God, is forever and ever.” Heb. 1: 8. The Son is called “The mighty God.” Isa. 9: 6. “And when he comes again to earth his waiting people will exclaim, ‘This is our God.’” Isa. 25: 9. It is the will of the Father that we should thus honor the Son. In doing so we render supreme honor to the Father. If we dishonor the Son we dishonor the Father; for he requires us to honor his Son. But though the Son is called God yet there is a “God and Father of our Lord Jesus Christ.” 1 Pet. 1: 3. Though the Father says to the Son, “Thy throne, O God, is forever and ever,” yet, that throne is given him of his Father; and because he loved righteousness and hated iniquity, he further says, “Therefore God, even thy God, hath anointed thee.” Heb. 1: 9. “God hath made that same Jesus, whom ye have crucified both Lord and Christ.” Acts 2: 36. The Son is “the everlasting Father,” not of himself, nor of his Father, but of his children. His language is, “I and the children which God hath given me.” Heb. 2: 13.