page iFOOD
FOR THINKING CHRISTIANS.
WHY EVIL
WAS PERMITTED AND
KINDRED TOPICS.
"To make all see, what is the fellowship of the mystery, which from the beginning of the world hath been hid in God." "Wherein he hath abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:--that in the dispensation of the fullness of times, he might gather together in one, all things in Christ." Eph. 1:8, and 3:4,5,9.
SEPTEMBER
(SPECIAL NUMBER.) ZION'S WATCH TOWER,
PITTSBURGH, PA.
1881.
page iiPREFACE.
THE design of this pamphlet is, first to supply to such Christians as are alive and fully consecrated, and hungering and thirsting after a fuller knowledge of "Our Father" and his plans, what we believe to be "meat in due season;" leading such to perform all their consecration vows: secondly, to awaken those who are asleep in Zion--showing those who are not truth-hungry, what they are too much occupied with worldly plans to know, viz., that they are starving for the "good word of God," though they say-- We are "rich and increased in goods and have need of nothing.""I love to tell the Story!It is our part, under heavenly direction, to thus scatter the food--the seeds of thoughts; it is God's part to water and give the increase--in some thirty, some sixty, and in some a hundred-fold to his praise. We leave the results with him.
More wonderful it seems,
Than all the golden fancies
Of all our golden dreams:
I love to tell the Story!
It did so much for me;
And that is just the reason
I tell it now to thee."
ZION'S WATCH TOWER. PART I.
WHY EVIL WAS PERMITTED. A DIALOGUE. B.--GOOD evening, Brother A.: if you are at leisure I would like to have some conversation with reference to the Bible.
A.--I am at leisure, my brother, and such a conversation should be of interest and profit to both of us. Have you struck a new vein of precious metal in the mine of truth?
B.--Well, no; I cannot say so. The fact is, I am somewhat perplexed to know whether the Bible is really a mine of truth or not. There are many beautiful truths taught in the Bible which commend themselves to my judgment, and if I could only have my mind clear on some points, I would gladly accept the whole. It seems, too, that there must be some way out of my difficulties, if I could only find it, for surely the book is stamped with a wisdom higher than human, and my difficulty may arise from a failure to comprehend it more fully.
A.--Well, my brother, it gives me great pleasure to meet with an honest inquirer after truth. You are anxious, then, to find the connecting links in the great chain which binds the interests of humanity to the throne of God. We believe that all Scripture is given by inspiration of God, and that the Spirit will guide us in the understanding of it. If it should please him to use me as his mouth-piece it will be a great privilege, and if I can render any assistance it will afford me pleasure. [R250 : page 2]
B.--Well, can you explain why evil was permitted? If God is infinite in power, wisdom, and goodness, why did he permit his fair creation to be so marred by sin? After creating our first parents perfect and upright, why did he permit Satan to present the temptation, or why allow the forbidden tree to have a place among the good? Could he not have prevented all possibility of man's overthrow?
A.--I see just where your difficulty lies, and I think I can make it very plain to you. It pleased God for the joy it gives him to dispense his goodness, and to exercise the attributes of his glorious being, to create various orders of intelligent beings. Some he has endowed with greater capacity than others; but each he made perfectly adapted to his sphere. We are acquainted with many forms of life in our world, but above all others stands man, the masterpiece of God's workmanship, endowed with reason and intelligence superior to all others, and given the dominion over all. He was made upright and perfect; God pronounced him "very good"--a perfect man-- physically, mentally, and morally, yet unacquainted with evil and lacking experience. Had evil never been placed before him he could not have resisted it, and consequently there would have been no virtue nor merit in his right-doing. I presume I need scarcely remark here that not the fruit of the tree but the act of disobedience caused man's fall.
B.--But could not God have made man unchangeably perfect?
A.--No; to have done so would have been to make another God. Unchangeableness is an attribute only of an infallible, infinite being--God. He who cannot err must, of necessity, be all-wise, all-powerful, and consequently eternal.
B.--I had never thought of it so.
A.--If an intelligent being is to be made at all, he must be made liable to change; and, as he was created pure, any change must be from purity to sin. He could not even know the meaning of good unless he had evil to contrast with it. He could not [R250 : page 3] be reckoned as obedient to God unless a temptation to disobedience were presented, and such an evil made possible.
B.--But could not God, with whom we are told "all things are possible," have interfered in season to prevent the full accomplishment of Satan's designs?
A.--You say "all things are possible" with God. I trust you remember that it is all possible things that are possible with him. "It is impossible for God to lie."--Heb. 6:18. "He cannot deny himself."--2 Tim. 2:13. He cannot do wrong. He cannot choose any but the wisest and best plan for introducing his creatures into life; and we should bear in mind that the fact of God's not interfering with the introduction and development of sin is one of the very strongest of reasons for believing that evil is necessary and designed ultimately to work good.
C.--Brother A., may I interrupt you here to ask, why, if it was proper and wise that Adam should have a trial under the most favorable circumstances, as a perfect man, should not all his posterity have a similarly favorable trial? We all know that we are born with both mental and physical ailments and imperfections. Why did not God give us all as good a chance as Adam?
A.--If you or I had been in Adam's place, we would have done just as he did. Remember, he had known God only a little while. He found himself alive--perhaps God told him he was his Creator, had a right to command his obedience, and to threaten and inflict punishment for disobedience. But what did Adam know about the matter? Here was another creature at his side who contradicted God, telling him that he would not die from eating the fruit; that God was jealous, because eating of this fruit would make him a God also. Then the tempter exemplified his teaching by eating of it himself, and man saw that he was the wisest of creatures. Can you wonder that they ate? No; as a reasoning being he could scarcely have done otherwise.
C.--But he should have remembered the penalty--what a terrible price he must pay for his disobedience--the wretchedness [R250 : page 4] and death which would follow. If I were so placed, I think I should make more effort to withstand the tempter.
A.--Wait, Brother C.; you forget that Adam, up to this time, was totally unacquainted with wretchedness and death. He could not know what wretchedness meant; he never had been wretched. He did not know what dying meant; and, if you or I had been there, controlled by an unbiased judgment, we would have done just as Adam did. The reason you think you could withstand better is, that you have had experience with evil, and have learned, in a measure, what Adam up to that time had not learned in the smallest degree,--viz., to know good from evil.
C.--O, I see. Then it is because we would have done just as Adam did; that God is justified in counting us all sinners, that "by one man's disobedience the many were made sinners," and "by the offence of one, all were condemned" (Rom. 5:18,19), and so "the wages of sin (death) passed upon all," and through or "in Adam all die."
B.--Do I understand you to say that God does evil that good may come?
A.--By no means. God did no evil, and he permitted it only because it was necessary that his creatures should know good from evil; that by being made acquainted with sin and its consequences --sickness, misery, and death--they might learn "the exceeding sinfulness of sin," and having tasted that the bitter "wages of sin is death," they might be prepared to choose life and to understand the wisdom and love of God in commanding obedience to his righteous laws.
B.--But did not God implant in his creature that very thirst for knowledge which led him to an act of disobedience in order to gratify it? Does it not seem, too, that he wanted him to become acquainted with evil, and, if so, why should he attach a penalty to the sinful act, knowing that a knowledge of evil could be obtained in no other way?
A.--We can see readily that a knowledge of evil could be [R250 : page 5] obtained in no way except by its introduction; and, remember, Adam could not have disobeyed if God had given no commandment, and every command must have a penalty attached to give it force. Therefore, I claim that God not only foresaw man's fall into sin but designed it: it was a part of his plan. God permitted, nay, designed man's fall; and why? Because, having the remedy provided for his release from its consequences, he saw that the result would be to lead man to a knowledge, through experience, which would enable him to see the bitterness and blackness of sin--"the exceeding sinfulness of sin," and the matchless brilliancy of virtue in contrast with it; thus teaching him the more to love and honor his Creator, who is the fountain and source of all goodness, and to forever shun that which brought so much woe and misery. So the final result is greater [R251 : page 5] love for God, and greater hatred of all that is opposed to him. The best armament against temptation is knowledge.
C.--Your reasoning is clear, forcible, and, would seem to me, plausible, were it not that this experience and knowledge came too late to benefit the human family. Adam failed from want of knowledge and experience to maintain uprightness of character --his posterity, though possessing that knowledge and experience, fail to attain uprightness from lack of ability occasioned by his sin.
B.--I can see no objection to your view, that evil was permitted because necessary to man's development and designed for his ultimate good, were it not as Brother C. suggests--mankind will never have an opportunity to make use of the experience and knowledge thus obtained. But, Brother A., what did you mean a few minutes since when you said God had a remedy provided for man's release from the effects of the fall before he fell?
A.--God foresaw that having given man freedom of choice, he would, through lack of knowledge, accept evil when disguised as an "angel of light;" and, also, that becoming acquainted with it, he would still choose it, because that acquaintance would [R251 : page 6] so impair his moral nature that evil would become more agreeable to him and more to be desired than good. Thus permitted to take his own course, man brought upon himself misery and death, from which he could never recover himself. Then the voice of infinite love is heard: "Behold the Lamb of God that taketh away the sin of the world." This is Christ Jesus, and the death of Christ for man's sin was a part of God's plan as much as man's fall. He is "the Lamb slain from the foundation of the world." His death for our sins was purposed by God before man fell; yes, before man was created.
B.--I begin to see a harmony and beauty connected with the introduction of evil which I had not suspected. May we not reasonably say that God could not have displayed those qualities of his nature so attractive to us--mercy and pity--nor could his great love have been made so apparent had not the occasion for their exercise been presented by man's necessities?
A.--I am glad that you have suggested this thought. It is true, that though "the Lord is very pitiful and of tender mercy," yet neither of these would have been seen had there not been a sinner requiring them; and while "God is love," and always has been the same, yet it is true that "in this was manifested the love of God, and hereby perceive we the love of God, because he (Christ) laid down his life for us." And do you not see that in the arrangement of the whole plan the wisdom of God is beautifully shown? Let me say further, that as we proceed, we shall find God's justice made to shine because of the introduction of evil. God might have told his creatures of these attributes, but never could have exhibited them had not sin furnished an occasion for their exhibition.
B.--I am becoming anxious to see the outcome. You have suggested that Christ is the remedy for man's recovery from the effects of the fall, and that it was so arranged and purposed by God before creating the race, but you have not shown how the recovery is effected.
A.--I am glad that you have not lost sight of the real object [R251 : page 7] of our conversation. The answer to this question will involve the consideration of two points:--First, What was the penalty pronounced and inflicted? and, Second, What was the remedy, and how applied? May I ask you to state in Scripture language what penalty God pronounced on Adam's sin?
B.--I believe it reads, "In the day thou eatest thereof, thou shalt surely die." But he did not die for nine hundred and thirty years.
A.--You quote correctly. The marginal reading will help you over the difficulty of his living nine hundred and thirty years. It is a more literal rendering of the Hebrew text: "In the day thou eatest thereof, dying thou shalt die,"--i.e., from the moment he should disobey God, death would have dominion over him--would have a claim and right to him, and would begin its work. It was only a question of time how soon it should lay him low. Elements of disease infested all nature with which he came in contact, since separated from Eden and its trees of life.
We all are in a dying condition, partially dead; mentally, morally, and physically. From the moment of birth, and before it, we have been in the clutches of death, and he never lets go until he has conquered. Man, by means of medical aid, attempts resistance; but, at best, it is but a very brief struggle. Adam, because physically perfect, could offer great resistance. Death did not completely conquer him for nine hundred and thirty years, while the race at the present time, through the accumulated ills handed down through generations past, yields to his power on an average in about thirty-two years.
C.--We are, then, so to speak, overshadowed by death from the cradle to the tomb, the shade increasing each moment until it is blackness complete.
A.--Yes; you get the thought. As David expresses it in the twenty-third Psalm: "I walk through the valley of the shadow of death." The further we go down into this valley the darker it becomes, until the last spark of life expires. [R251 : page 8]
B.--I understand you to believe that diseases of the various kinds are but the mouths of death by which we are devoured, since we were placed within his reach by Adam's sin?
A.--Yes; every pain and ache we feel is evidence not that death will get hold of us, but that he now has us in his grasp. Adam and all his race have been in death ever since he disobeyed.
C.--We frequently speak of death as the "Angel God has sent," "the gate to endless joy," etc., and yet I confess I could never regard it except as an enemy, and such it would really seem to be.
A.--Nowhere in Scripture is it represented as our friend, but always as an enemy of man, and consequently the enemy of God, who loves man; and we are told that "for this purpose Christ was manifest, that he might destroy death and him that hath the power of death,--that is, the devil."
B.--If death is the penalty for sin, has not mankind paid that penalty in full when dead? Might he not be released from death the moment after dying, yet fully meet the demand of justice? A.--"The wages of sin is death,"--not dying, but "death" --forever. As well say that a man condemned to imprisonment for life, had received the full penalty in the act of going into prison, as that man received his penalty in the act of going into death. By disobedience man fell into the hands of Justice, and, though God is merciful and loving, there can be no warfare between his attributes. Mercy and love must be exercised in harmony with justice. "God is just," and "will by no means clear the guilty." Man was guilty, and must therefore be dealt with by justice. Justice cries, Your life is forfeited, "dying thou shalt die." Man is cast into the great prison-house of death, and Justice, while locking him in, says: "Thou shalt by no means come out thence until thou hast paid the uttermost farthing."
B.--Do I express the same idea by saying that man forfeited his right to life by his disobedience, and, consequently, God, in [R251 : page 9] justice, recognizing and enforcing his own law, could not permit him to live again unless he could meet the claims of justice?
A.--The idea is the same. Man is the debtor, and unless he can pay the debt he cannot come out of the prison-house of death--cannot have life. He cannot pay this debt, and consequently cannot release himself. But man's weakness and helplessness gives occasion for the display of God's mercy and love in Christ Jesus, for "When there was no eye to pity, and no arm to save," God devised a way by which he could be both just and merciful; and so, "while we were yet without strength, in due time Christ died for the ungodly."
C.--How for them? His death does not prevent men from dying.
A.--It does not prevent their dying, but it does prevent their continuance in the prison-house of death. He came to "open the prison doors and set at liberty the captives." This he does, not by opposing God's justice, but by recognizing it, and paying that which is due. He has a right to set those prisoners free. In his own death--the just for the unjust--he ransomed us, as it is written, "I will ransom (purchase) them from the power of the grave;" "I will redeem them from death;" "for ye were bought with a price, even the precious blood (life) of Christ."
C.--I understand you to mean, that as Jesus came into the world by a special creative act of God, he was free from the curse which rested upon the balance of the race, therefore not liable to death. As the second Adam he was tried, but came off conqueror. "He was obedient even unto death;" but his right to life not having been forfeited, either through Adam's sin or his own, death had no claim upon it. He, therefore, had an unforfeited life to offer Justice as a ransom for the forfeited life of mankind.
A.--Yes, as he himself said, "My flesh I will give for the life of the world."--John 6:51. He must have a right to continuance of life, else he could not give it. He did not conquer nor overthrow Justice, but recognizing the justice of the law of God [R251 : page 10] in the forfeit of the sinner's life, he purchased it back with his own, and thereby obtained the right to "destroy death,"--the [R252 : page 10] enemy who for a time is used as the servant of Justice.
B.--Then Justice accepted the life of Christ as a substitute for the sinner's life. But it seems unjust to make the innocent suffer for the guilty.
A.--It would be unjust to make or compel such suffering, but "Christ gave himself for us." "He for the joy that was set before him endured the cross." C.--But how could the life of one purchase the life of many?
A.--By the rule of
SUBSTITUTION. As Adam was substituted for the race in trial, and through his failure "death passed upon all men," and all were counted sinners, even before birth, so the obedience of death in Christ justified all men to a return to life. Paul so expresses it in Rom. 5:18, [Em. Diaglott]: "For as through the disobedience of ONE man, the many will be constituted sinners, so also through the obedience of the ONE, the many will be constituted (reckoned) righteous;" and, "as through one offense, sentence came on all men to condemnation (condemning them to death), so also, through one righteous act, sentence came on all men to justification of life," justifying their living again.
B.--Shall we understand, then, that the resurrection of the dead is optional or compulsory on Justice?
A.--Christ having "tasted death for every man," it is certainly compulsory on Justice to release the prisoners held for sin. Christ's sacrifice having been accepted as "the propitiation (settlement) of our sins, and not of ours (believers) only, but also for the sins of the WHOLE WORLD," all must go free, because God is just to forgive us our sins."--1 John 1:9.
B.--Does this imply universal, eternal salvation?
A.--No, it implies the saving or salvation of all men from the Adamic death, but as many of them will be liable to the "second [R252 : page 11] death," on account of their own sin, it cannot be eternal salvation. The second Adam will eventually restore to the race all that it lost by the first Adam's sin.
C.--Was everlasting life one of the things possessed by Adam before he sinned, and which he lost in death; and is it to be restored to mankind through Christ's ransom?
A.--Yes; his continuance of life, if obedient, is implied in the threatening of death if disobedient. Adam, when created perfect, was possessed of a perfect body, and with perfect arrangements for the continuance of the perfect life, in the trees (woods) of life, in the garden. This kind of life would have lasted forever had he continued obedient, hence was everlasting life, conditioned only on obedience. This was lost, and is to be restored to all mankind,--viz., perfection of being, or life and perfect provision for its everlasting continuance in harmony with God.
C.--Then this salvation cannot be what Paul refers to, saying, "the gift of God is eternal life." A.--Natural (human) life--everlasting--was originally a gift from God, but its restoration is not, strictly speaking, a new gift; rather it is an old gift returned. Life once possessed was lost, and is to be restored because purchased--paid for--by the death of Christ. The restored race, brought back to where they were before the fall, will have the advantage of knowing from actual experience the character and results of sin, which plunged our race in ruin. Then, with the knowledge of sin and its miserable results, gained during the present time, they may be considered superior to all temptation and sin, and, therefore, not liable to death. They will enjoy everlasting life in the same sense that Adam possessed it before the fall, and that angels now possess it,--viz., the right and means of continuing their life (by eating, etc., Psalm 78:25), as long as they continue obedient to God's laws. This is not the same, however, as Immortality--the new gift of God [see "The Narrow Way to Life."--page 134] which the Scriptures assert to be possessed by God our Father [R252 : page 12] and our Lord Jesus Christ only, and promised to those of the Gospel church, who overcome and become his Bride. This new gift was never known of before this Gospel age, "Which in other ages was not made known unto the sons of men as it is now revealed unto his holy apostles and prophets by the Spirit." --(Eph. 3:5; see also 1 Cor. 2:10, and 1 Pet. 1:12.) It "is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death (obtained the right to do so by giving "his life a ransom for all"), and hath brought Life and Immortality to light through the Gospel."--2 Tim. 1:10.
Yes, our Lord made both things possible, the restoration of Life to mankind in general, and the attainment of the superlative degree of life--Immortality--by those who overcome and become his bride. It is of this great prize set before believers of this Gospel age that Paul speaks, saying: "God having provided some better thing for us." (Theirs was good and grand, but the bride's portion is better.)--Heb. 11:40.
The character and exclusive application of this promise of the divine, incorruptible, immortal principle of life to the "little flock," the "bride," is shown in the following and other Scriptures, --1 Tim. 6:16: God "only hath immortality:" a life incorruptible, independent of any support, eternal (the word eternal merely expresses duration, nothing more: God is both eternal and immortal.--1 Tim. 1:17.) In John 5:26, Jesus gives his own definition of immortality, claiming that the Father gives it to him. "As the Father hath life in himself, so hath he given to the Son to have life in himself." He thus became a partaker of the divine (Jehovah's) nature, a son of God--the "only begotten" on that highest plane. And it is to partake of this same gift of God--"glory, honor, and immortality"--that his Bride is called. According to his promise she is to become "partaker of the divine nature," also--the same high plane of sonship--"joint heir with Jesus." She is to have within her "a well of water (life) springing up" (Jno. 4:14), while the rest of mankind may come to the fountain to drink.--Rev. 7:17, and [R252 : page 13] 22:17. Paul says of the overcoming church, "This mortal must put on immortality."--1 Cor. 15:53.
Thus we see that the new gift is that held out for the bride-- immortality--divinity: while that which the world will get will be the restoration of the former life. When the world is restored to perfect human life, possessing the knowledge of good and evil, as perfect obedience will be expected of them as was required of Adam.
C.--You seem to think there are no conditions to salvation, while the Scriptures mention them frequently.
A.--There are conditions laid down for attaining the high calling to joint-heirship and dominion with Jesus and immortality, but none for the recovery of the race from the fall, except the righteousness and acceptableness of the substitute.
C.--If ransomed, why do they remain in death, and others die, since Christ has paid the price?
A.--But the price is not yet fully paid. To have a clear understanding of God's plan, we must recognize the distinction which he makes between the world in general and the Church, or called-out ones of the present time. God loves the world, and has made great and rich provisions, as we have seen, for their coming in his due time, to a condition of perfection and happiness, but, in the meantime, while they are getting their experience with evil, God calls out "a little flock," to whom he makes "exceeding great and precious promises," conditioned on their living separate from the balance of the world--"overcoming the world,"--viz.: that they may become "children of God," "partakers of the divine nature," the "bride," and "joint heirs," with his only begotten Son, Jesus Christ (anointed).
With her Lord, the wife becomes a part of the Christ--the anointed "body." She now fills up the measure of the afflictions of Christ, which are behind.--Col. 1:24. With him, she bears the cross here and when every member of that body is made "a living sacrifice," has crucified the fleshly human nature, then the ATONEMENT sacrifice will be finished, and the bride, [R252 : page 14] being complete, will enter with her Lord into the glory which follows, and share with him in the "joy that was set before him," and which he set before her--of blessing all the families of the earth, thus completing the AT-ONE-MENT between God and the redeemed race. And, "as in the first Adam (and Eve--they being counted as one--Gen. 5:2) all die, so in Christ (Jesus and his bride made one--Eph. 2:15) shall all be made alive." 1 Cor. 15:22. Jesus, the head, atoned for his body, his bride, and his righteousness is imputed to her. Being thus justified, and considered holy in God's sight, she is permitted to have fellowship with him in his sufferings that she may also share with him in his glory. [See Tract No. 7, Work of Atonement-- Tabernacle Types.]
Behold what manner of love the Father hath bestowed upon us (believers), that we should be called the children of God, and if children, then heirs; heirs of God, and joint-heirs with JESUS CHRIST, our Lord, if so be that we suffer with him."-- Rom. 8:17.
B.--It is very clear to my mind, that a false idea of substitution has obtained among Christian people, from a supposition that it represented God as a vindictive, vengeful tyrant, angry because man had sinned; refusing to show mercy until blood had been shed, and caring not whether it was the blood of the innocent or the guilty, so long as it was blood. I doubt not many Christians have been led to look upon substitution as a God-dishonoring doctrine, even though there are many scriptures which are found difficult to otherwise make use of, as, "He tasted death for every man;" "My flesh I will give for the life of the world;" "Without the shedding of blood (life) there is no remission [R253 : page 14] of sins;" "Redemption through his blood;" "While we were yet sinners, Christ died for us;" "We were reconciled to God by the death of his son;" and many other texts to the same effect. It was not by his leaving the glory which he had, nor by his keeping the law, nor by his being rejected of the Jews, a man of sorrows and acquainted with grief, nor by his resurrection, [R253 : page 15] nor by work he has since accomplished, but, "by his DEATH that we are reconciled to God."
I now see him as mankind's substitute, suffering death, the penalty which the justice of God had inflicted upon us. I can see "the exceeding sinfulness of sin" in God's sight, the perfection of his justice, and his great wisdom in so arranging it all, that man's extremity was made the occasion for the manifestation of "the great love wherewith he loved us" when "he gave his only begotten Son," and "laid upon him the iniquity of us all," as well as the love of Christ, who gave himself for us, that he might redeem us from all iniquity, (buy back to us all we had lost by iniquity). I feel to exclaim with Paul, "O! the depth of the riches both of the knowledge and wisdom of God."
C.--Do you understand the Scriptures to teach that all mankind will reach and maintain the perfection of life which Adam lost--which you called "everlasting life?"
A.--It would seem as though such love, when seen, would beget love and obedience; but we are assured there is a second death, and while those who become subject to it, will not compare in numbers with the saved, yet, there will be some, who will not reach perfection, even at the end of the thousand years, who being incorrigible will be cast into the lake of fire (the second death.)
God made provision before our creation for the recovery from the first death, (the present Adamic death,) but, if after experience with evil and a knowledge of good, they do not appreciate good, they will die for their own sin (not Adam's). There is no recovery from the second death--Christ will not die for them again. Justice and love can do nothing more for them.
C.--Do you not understand that some are condemned to the second death during the Gospel Age?
A.--Yes, in 1 Jno. 5:16, and in Heb. 6:4-6, we are informed that some commit this sin now, but from the conditions mentioned, they are evidently few. Only those who have been brought to a knowledge of God and his good word and have [R253 : page 16] received the Holy Ghost--in a word, Saints are the only ones who could commit it--those who have already received all the benefits of ransom from sin, etc., and who know it. If these, being washed, like the sow, willingly go back to the wallowing in the mire of sin, they commit the sin unto death.
I do not mean simply backsliding, but open apostasy and rejection of Jesus' work of ransom and purchase as explained by the Apostle.
And now there is another thought I would like you to notice: Jesus not only ransomed his bride from death, but as her head becomes her leader, example, forerunner, and captain of her salvation to the spiritual condition and divine nature. The death and resurrection of our Lord are inseparably joined: the death was necessary as our ransom, to release us from the condemnation of sin, and to justify us before God; the resurrection was necessary that through our Lord's guidance, grace and strength bestowed through the Spirit we might be able to walk in his footsteps as he hath set us an example--"being made conformable to his death."
B.--I see a force, then, in Paul's expression, Rom. 5:10: "Reconciled by the death--saved by the life." His death justified us to human life, but his example and aid enable us to "become partakers of the divine nature" and life immortal.
C.--If justice could not let mankind go free from death, how could Jesus be permitted to live if he became man's substitute? Must not his life be forever forfeited?
A.--It was forever forfeited--he never took the same life again. He was quickened (made alive) to a higher life by the Father. He was "put to death in the flesh, but quickened by the Spirit" to a higher plane, a spiritual body. As we shall be, he, our leader, was "sown a natural body, raised a spiritual body." Had he risen a fleshly being, with fleshly life, we could not go free. It would have been taking back our "ransom"-- our "price." As Paul says, "He took upon him the form of a servant (flesh) for the suffering of death." He had no need of [R253 : page 17] it further; he left it. "He made his soul (life) an offering for sin:" "My flesh I will give for the life of the world."--Jno. 6:51. It was given forever. "This man, after he had offered one sacrifice for sins forever, sat down on the right hand of God." Heb. 10:12, having received a higher life.
B.--This change, then, accounts for his acting so strangely after his resurrection--appearing in different forms--as the gardener to Mary, and "afterwards in another form to two of them," etc. His appearing in their midst, the doors being shut, and anon vanishing out of their sight. I often thought it peculiar. But did not his fleshly body disappear from the tomb?
A.--Yes; "His flesh saw not corruption." What became of his flesh, I know not any more than I know what became of the various bodies in which he appeared after his resurrection, and of the various fleshly bodies in which angels appeared at various times. "They saw not corruption;" but, remember, it was not the atoms of matter which composed the body--(and which are continually changing)--these atoms did not sin, and were not cursed nor forfeited by the fall. It was the flesh life, and Christ's laying down his flesh life, effects the ransom.
C.--Now, another point: Are all our sins, actual as well as imputed, forgiven?
A.--While all are justified from Adam's sin unconditionally, yet, where knowledge of right is possessed, obedience is expected as far as they are able to obey. Failure in this respect is the occasion for their being beaten with many or few stripes in the age to come; while the "little flock" who now believe into and are baptized into Christ, become members of his body, are by their faith justified from all things (Acts 13:39), will not be beaten with stripes in the world to come. True, they now receive "chastisement whereof all are partakers," but not as a penalty; only as the "rod and staff" of Christ, the Shepherd, to guide his sheep.
Thus the sins of the "Church of the First-born" are passed [R253 : page 18] over, (not imputed), and she is justified, not from death only, but "from all things."
This is beautifully pictured in the law by the Passover. Wherever in that night the lamb was eaten, and his blood sprinkled, the first born was passed over--spared.--Ex. 12. So, during this night--the Gospel age--Christ, our Passover (lamb) is sacrificed, and we "keep the feast."--1 Cor. 5:8. We feed on our Lamb with some of the "bitter herbs" of affliction to sharpen our appetite. All such are passed over. This type shows the special value of Christ's death to his body, "The Church of the First-born." Thus, "God is the Saviour of all men, especially of those that believe."--1 Tim. 4:10. C.--Does not the race get back, in the second Adam, spiritual life?
A.--Certainly not; Adam was not a spiritual but a human being, consequently had human life and powers, which were "very good." Believers of this Gospel age only are warranted by the word of God in expecting a change from human to spiritual conditions--spiritual bodies with spiritual powers "like unto the angels," and "like unto Christ's glorious body." This spiritual condition will be ours "in the resurrection." Those who hope to obtain this new nature are influenced by those hopes and promises during the present life, and endeavor to live in harmony with that new nature. These are said to be "begotten of the Spirit through the word of truth that they should be (at birth--resurrection) a kind of first fruits of his (God's) creatures." --Jas. 1:18; Rev. 14:4. Because of this begetting we speak of them as already spiritual beings, though really such in embryo only. Those of our race not begotten of these promises, etc., will never be spiritual beings, but as we have seen will be restored to human perfection.
C.--I have heard frequently your views of restitution, and saw some force and considerable beauty in them, but I never before saw how absolutely certain man's restoration to life is. I see now that the same justice of God, which could in no case clear [R253 : page 19] the guilty, could not permit man's release from death until the price of his ransom had been paid. The very purity of this justice, as well as the love of God in providing the ransom, assures us that the penalty or price being paid, every man must ultimately be released from death. And, Brother A., from one of your remarks I get a beautiful thought,--i.e., That the world's redemption from sin and restoration from death, has been awaiting for 6000 years the coming and work of THE CHRIST (head and body). For over 4000 years it awaited the coming and sacrifice of the Head, and for nearly 2000 years it has also been awaiting the completion and sacrifice of the body. When the body is complete, sacrificed and united to the Head, then follows the glorious restoration of the fallen race. Oh, how grand and glorious it seems! How like a God of infinite wisdom and love.
B.--Yes, yes; it lifts a load from my heart, as I think how God's word is its own interpreter, and shows forth his great, loving plans for all our race. And yet, we can scarcely realize its truth, though thus supported by his Word and commended [R254 : page 19] of our judgment. I presume it is because from infancy we have been bound by false ideas.
A.--And how it seems to unfold itself now, just at the time most needed, as the offset of the arguments of infidels; to give confidence and strength to God's children, who are being forced out of, and separated from the worldly-minded churches of today. I consider it a strong evidence that the Gospel age is ending, and that, therefore, this message of "Restitution," not due during the age, is put into our mouths now. Thus, God is gradually revealing himself through his plans, and the more we know of him, the more we will love and honor him.
C.--One other thought I would like to suggest. Paul speaks of being made a spectacle to angels. Can it be that angels are learning the dreadful effects of sin, from seeing man's experience with it, and the love, mercy, justice, and power of God, in rescuing man from it? The thought presented to my mind is, that this terrible fall, with all its bitter consequences, together [R254 : page 20] with this glorious plan of the ages for the restoration of the fallen race, and the introduction of the new creation, of which Jesus is the head, is intended for the instruction and benefit of all God's intelligent creatures, as well as for mankind.
A.--A very good thought. We know that angels are intensely interested in watching the unfolding of the plan. We read in 1 Peter 1:12, "Which things the angels desired to look into," and again (Heb. 1:14), "Are they not all ministering spirits sent forth to minister for those who shall be heirs of salvation?" Probably they are learning for the first time the immensity of God's love, and wisdom, and power--the exceeding beauty of holiness, in contrast with sin, and the lesson of the necessity of entire obedience and complete submission to the will of the one great Master and Father of all, as was beautifully exemplified in his dear Son, our Lord Jesus Christ.
C.--What we have seen relative to evil in man--how and why it came--when and how it will be eradicated, its usefulness, yea, necessity, as a protection against future sin, etc., seems not only satisfactory, but a grand solution of a question which has long perplexed me and many others of God's children. Now let me ask, can we go further and learn God's plan relative to Satan, the tempter?
A.--Our only source of information on the subject is the Bible, and its accounts, while brief, are to the point, and furnish us all requisite information. Scriptures refer to evil spirits as "legion," or a multitude under a head or prince called Satan. They were at one time angels of God. 2 Peter (2:4) and Jude (6) speak of them as--"The angels who kept not their first estate" (of purity and sinlessness) whom God "cast down to Tartarus and delivered into chains of darkness."
It is a fundamental law of God's universe, governing all his creatures, that "The soul (being) that sinneth, it shall die"-- that, in a word, God would supply life to no creature that would not live in harmony with his righteous laws: and though in conformity to this universal law, all the rebel angels were from [R254 : page 21] the moment of rebellion doomed to die, and must ultimately die, yet God, who we are told "makes the wrath of man to praise him and the remainder (of man's wrath) he will restrain, has acted upon the same principle with the rebel angels. He uses them as his agents in the sense that they accomplish (probably unknowingly) a part of his plan, and give mankind the knowledge of evil and its bitter results--sickness, pain, and death of mind and body. And because of this work which they are designed to accomplish, God, the Father, "who only hath immortality" (1 Tim. 6:16)--life in himself--the fountain of all life continues for centuries to supply life to these, condemned to death.
I presume that the rebel angels thought that they were immortal beings, and that while God could give life to any creature, he could not take it away again, and probably with pride engendered by this thought of their own hold on life and their supposed inherent greatness, they may have meditated and attempted "a usurpation" of God's authority.
B.--We can see the folly of presuming that he who created and gave life, could not by the same power remand any of those beings again to the same elements from which he created them.
A.--Their rebellion was followed not by death, but by an expulsion from God's presence [to "Tartarus"--which probably signifies our earth]. This we can imagine a source of trial to the sinless angels. If God had said sinners should die, and these having sinned did not die, it would appear as though God had been misrepresenting his power. He had power to cast them out of his presence, but apparently lacked power to destroy them. Here was apparently a rival government nearly as strong as God's, and any who loved evil might desert Jehovah's hosts and join those of Satan.
When man was created and placed in Eden, a marvel of perfection and beauty, but on a different plane of being from any previous creation, and with one power possessed by none other --the power to propagate his own species, can we wonder if [R254 : page 22] Satan felt disposed to capture this wonderful creation for allies and subjects? This he did attempt, and approached as a friend who was truly interested in them, and desired their welfare, saying --Why not eat of the "tree of knowledge of good and evil," and be very wise? They said that God had charged them not to eat of it, and had cautioned them that if they ate they would die--lose life and return to the dust from whence they were taken. Ah, my dear friends, says Satan, be not deceived; God has told you an untruth; let me assure you, that you will "not surely die;" you are immortal beings and can no more die than God himself. Let me convince you that God is deceiving you, because the Lord God doth know that you would become as gods, knowing good and evil; therefore, he seeks to prevent your progress and knowledge by this threat of death. Then Satan ate and died not, and this seemed to corroborate his statements and to make God a liar. I doubt not that Satan thought he told the truth when he said man had immortality and could not die. His own experience had evidently been such as to lead him to suppose God could not withdraw life when once given. And the fact that Adam, after sinning, was shut out from fellowship and communion with God, but did not instantly die, seemed but a corroboration of Satan's own previous experience.
It was not long, however, until death made its appearance, and gave evidence that man was "mortal" (Job 4:17), proving the word of God true and Satan's statement false. We can imagine the awe and terror of the rebel angels as they saw lifeless Abel, and realized that their theories as to the endlessness of life were thus proved false. As they began to see the power of God to destroy as well as to create, they realized that the penalty against them as sinners (death) would sometime be fulfilled. That they now realize that their end is destruction, is evidenced by the words of the legion to Jesus--"We know thee....Art thou come to destroy us?"--Luke 4:34.
Though now convinced of God's power, they are still his enemies, and use their power to oppose God's plan, etc.; and they [R254 : page 23] are permitted to exercise great power, and seemingly to triumph over God's plans and people, but it is only for a time, thank God, and their power is limited; so far can they go and no further.
The untruth which deceived in Eden--"Thou shalt not surely die"--has been the teaching of the devil through all generations since. He has taught it to all heathen peoples, and among those who are God's children--Christians--he has succeeded in getting many to believe him instead of God. But since death has come, he offsets the logical conclusions by saying that the real being is not dead; that merely the house has died, and that the being himself you cannot see, that he is immortal--indestructible. Upon this falsehood he has built up in the minds of Christian people the belief in a place of endless torment for the supposed endless being, which doctrine is a blasphemy on the character of Jehovah and a contradiction of his word, which repeatedly declares that "the wages of sin is death" (not life in torment), and "the soul (being) that sinneth, it shall die" (not live in misery).
By these doctrines and teachings Satan causes the statements of God's word to sound like mockery when it declares--"God is love"--"God so loved the world," etc. But while Satan may have supposed that he was opposing Jehovah by making the pathway which leads by Faith to glory, rugged and steep and hard to climb, yet we can see that God is still making use of evil to accomplish his plans; for the "narrow way," and careful walk and great faith are essential elements in the development of the little flock, to whom it is the Father's good pleasure to give the kingdom"--"The Christ (anointed) of God."
Every truth of God seems to be opposed with a specious error, and every error of Satan's which we receive is a hindrance to our reception of some truth of God; and likewise every word of God's truth which we get a firm hold of, repels at once the error of the enemy. Let us give the more earnest heed to the word of God "which is able to make us wise unto [R254 : page 24] salvation" (the great salvation promised to the overcomers-- the Bride).
Soon Satan's power must wane. When in God's plan evil has served its designed purposes, the Lord will take to himself his great power and reign (Rev. 11:17), and the rule which Satan now bears over those who do his will, will be overthrown, and a new age ushered in, the law and controlling power of which will be righteousness--a great contrast, indeed, with "the [R255 : page 24] present evil world" (age). This taking of control is described by Jesus in a parable--Mark 3:27. And again, in Rev. 20:2, it is represented in a pen picture as a binding of Satan with a strong chain of power for a thousand years. When bound he has not yet met his doom--destruction--but will merely be restrained from deceiving the nations until the end of the millennial age. Then all mankind having come to know good and evil, and having been restored to perfection of being, should and could resist all temptation, and if Satan were again to present temptation, they should oppose it and him, else they are as guilty as he. And so we read, Satan is again permitted to try the restored perfect human family, who now know by experience what sin is, and what God's love is; and, strange as it may seem, a number follow and join the rebellion of the angels-- yet we cannot doubt that the number will be small in comparison with the numbers who shall live in harmony with God.
The agency of evil being then ended, all evil will be wiped out; and "every knee shall bow, and every tongue confess (Jesus) to the glory of God the Father."--Phil. 2:11. As Paul declares (writing of Christ and his body-church): "The very God of peace shall bruise Satan (crush the serpent's head-- destroy him) under your feet shortly."--Rom. 16:20. Paul again declares that the destruction of Satan and the evil which he has caused, was the object of Jesus' coming into the world and dying--"That through death he might destroy him that had the power of death,--that is, the devil."--Heb. 2:14.
John also adds his testimony that "For this purpose the Son [R255 : page 25] of God was manifested, that he might destroy the works of the devil"--all evil (1 Jno. 3:8).
C.--How wonderful it seems! To think that God has for over six thousand years permitted not only men, but angels, to misunderstand his great wisdom, power, and love that in due time those attributes might shine with ten-fold brilliancy. This furnishes us a key, too, to our Christian experience. How often, while endeavoring to walk in Jesus' footsteps, and to overcome evil with good, we are misunderstood and our purposes maligned. "The world knoweth us not because it knew him not."-- 1 Jno. 3:1.
B.--I want to say to you before leaving, that I am much rejoiced to see clearly as I now do, why God permitted evil; that it was not, that he had elected ninety to hell to each one chosen for glory, and introduced evil as a pretext to justify their damnation: nor, on the other hand, was it because God could not help its introduction, and lacked wisdom to foresee, and power to avert it; but that he arranged for its introduction, and our recovery from it as the embodiment of WISDOM, LOVE, and MERCY.
A.--What a privilege is ours, dear friends, to be living during the fulfillment of the "Seventh Trumpet," during which "the mystery of God shall be finished."--Rev. 10:7. As the mystery and cloud of error and evil begins to roll away, and we get a glimpse of our Father's loving plans, how it rejoices and refreshes our hearts to see him as, indeed, a God of Love. Let us lift up our hearts and rejoice, as we see that the glorious Millennial day is dawning, and that soon--
"His truth shall break through every cloud
That vails and darkens his designs."
In the light of the unfolding plan, Cowper's lines seem almost an inspiration: [R255 : page 26]
"God moves in a mysterious way,page 26
His wonders to perform;
He plants his footsteps in the sea,
And rides upon the storm.
Deep in unfathomable mines
Of never-failing skill,
He treasures up his bright designs,
And works his sovereign will.
Ye fearful saints, fresh courage take,
The clouds ye so much dread
Are big with mercy, and shall break
In blessings on your head.
Judge not the Lord by feeble sense,
But trust him for his grace;
Behind a frowning providence
He hides a smiling face.
His purposes will ripen fast,
Unfolding every hour;
The bud may have a bitter taste,
But sweet will be the flower.
Blind unbelief is sure to err,
And scan his word in vain;
God is his own interpreter,
And he will make it plain."
May we not with the angels sing "Glory to God in the highest, on earth peace, good will toward men:"
"Tell the whole world these blessed tidings,
Speak of the time of rest that nears;
Tell the oppressed of ev'ry nation,
Jubilee lasts a thousand years.
What if the clouds do for a moment
Hide the blue sky where morn appears:
Soon the glad sun of promise given,
Rises to shine a thousand years.
A thousand years earth's coming glory--
'Tis the glad day so long foretold:
'Tis the bright morn of Zion's glory,
Prophets foresaw in times of old."
PART II.
WHY WILL THERE BE A SECOND ADVENT? THAT our Lord intended us as his disciples, to understand, that for some purpose, in some manner, and at some time, he would come again, is, we presume, admitted and believed by all familiar with the Scriptures.
When he said, "If I go away, I will come again," we believe that he certainly referred to his second personal coming. Some think he referred to the descent of the Holy Spirit at Pentecost; others, to the destruction of Jerusalem, etc.; but all apparently forget the fact that in the last book of the Bible, written more than sixty years after Pentecost, and twenty-six years after Jerusalem's destruction, he that was dead, and is alive, speaks of the event as yet future, saying: "Behold, I come quickly, and my reward is with me." And the inspired John replies: "Even so come Lord Jesus."
Quite a number think that when any are converted, that forms a part of the coming of Christ, and that so he continues coming until all the world is converted. Then, say they, he will have fully come.
These evidently overlook the fact that the world will not be converted when he comes; that the Bible, our only guide on the subject, declares that, "In the last days perilous times shall come, for men shall be lovers of pleasure, more than lovers of [R255 : page 28] God;" that "evil men and seducers shall wax worse and worse, deceiving and being deceived;" and that Jesus gave special warning to his little flock, saying: "Take heed to yourselves, lest that day come upon you unawares, for as a snare shall it come upon all them" (not taking heed) "that dwell upon the face of the whole earth, and they shall not escape."
Again, we may rest assured that when Jesus said, "All the tribes of the earth shall mourn and wail because of him when they see him coming," he did not refer to the conversion of sinners --Do the tribes mourn and wail because of the conversion of a sinner? And if it refers, as almost all admit, to Christ's personal presence on earth, it teaches that all on earth will not love his appearing, as they certainly would do if all were converted.
These expect that through the efforts of the Church, the world will be converted, and thus the millennial age be introduced, at the close of which the Lord will come, wind up earthly affairs, reward believers and condemn sinners; that to convert the world, bind Satan, make "the knowledge of the Lord to fill the whole earth," and "nations to learn war no more," are the work of the Church in her present mortal condition. When she has accomplished this great and difficult task, Jesus comes to wind it up, etc.
They have much Scripture, which taken disconnectedly, seems to favor this view. But even this, we believe, when God's word and plan are looked at as a whole, will be found to favor the other view,--viz., that Christ comes to reign before the conversion of the world; that the Church is now being tried, and that the reward promised the overcomers is, that they shall share in that reign: "To him that overcometh, will I give to sit with me in my throne."--Rev. 3:21. "And they lived and reigned with Christ a thousand years."--Rev. 20:4.
There are two texts in particular used by our post-millennial brethren, to which we would refer:--"This Gospel must first be preached in all the world for a witness. Then shall the end come." [R255 : page 29] They claim this to refer to the Gospel's converting the world before the end of the Gospel age. We pre-millennial believers claim, that witnessing to the world does not mean converting the world, but as it reads, to witness or testify.
This witness has already been given. In 1861 the reports of the Bible societies showed that the Gospel had been published in every language of earth; not that all earth's myriads had received it. No; not one in a hundred of the thirteen hundred millions have ever heard the name of Jesus. Yet the text is fulfilled: the Gospel has been preached to every nation.
We understand that the main and first object of the Gospel in the present age is, "To take out a people, for his name"--the Church--who at Christ's coming are united to him, and receive his name.--Rev. 3:12.
The second text is: "Sit thou on my right hand, until I make thine enemies thy footstool."--Matt. 22:44. The thought generally gathered from this Scripture is, that in heaven God has a [R256 : page 29] throne on which he sits continually, and that when "Christ sat down on the right hand of the Majesty on high," he sat down also upon the same throne. This is a misconception. The throne of God referred to is not a material one, but refers to his supreme authority and rulership, for "heaven is my throne and earth is my footstool," and Paul says, "God hath highly exalted him [Jesus] and given him a name above every name." He hath given him authority (above every other) next to the Father. If Christ sits upon a material throne until his enemies are made his footstool [all subdued], then, of course, he could not come until the Millennium has been fully inaugurated. But if it means the exalting to power, it would not interfere with his coming and subduing all things unto himself.
To illustrate: King William is on the throne of Germany, we say, yet we do not refer to the royal bench, and as a matter of fact, he seldom occupies it. We mean that he rules Germany.
Right hand signifies the chief place, position of excellence or power, and the words of Jesus to Pilate agree with this thought: [R256 : page 30] "Hereafter ye shall see the Son of Man sitting on the right hand of power, and coming in the clouds (storm clouds of trouble.-- Zeph. 1:15) of heaven."--Mark 14:62. He will be on the right hand when coming, and remain at the right hand during the Millennial age. On both views of the subject able arguments are possible, yet both cannot be true. We purpose, therefore, to take a glance at the general
PLAN OF SALVATION, to see which view is in harmony with it. In so doing, we shall find the relation and bearing of both the first and the second comings, and know where to locate them.First, then, Has God a plan? All must agree that he has, although almost all are inclined to think and talk of his dealings as though he were dealing by a rule of chance, and governed entirely by circumstance. No; he that would condemn a man for building a tower without first counting the cost, shall he build and people a universe without counting the cost? No, brethren; "Known unto the Lord are all his ways from the beginning." God has a plan, a purpose, and we know that all his purposes shall be accomplished. But how shall we find that plan? It is revealed to us in his word. "Search the Scriptures." Compare Scripture with Scripture, for
"God is his own interpreter,
And he will make it plain."
We are too much inclined to ask--What does my church say?--upon any question, instead of--What saith the Scriptures? Too much disposed to consult men's theological opinions, rather than God's Word. With the thought, then, that "the Scriptures are able to make us wise," that "the testimonies of the Lord are sure, making wise the simple," let us examine.
We have learned in the foregoing chapter Why evil was permitted. Its existence is attributed in Scripture to the devil. Evil continues because Satan's power is continued. It will last [R256 : page 31] throughout the present age, because the devil is the prince [ruler] of this world.--Eph. 2:2. He will continue as its ruler as long as he can, or until he is bound. He cannot be bound until a stronger than he takes the control out of his hands.
God, of course, can control him; and of Jesus it is written, "All power in heaven and in earth is given unto me."
But while Jesus has all power, for wise purposes he has not made use of it, permitting evil to reign and measurably control the world, and permitting the devil to be "prince of this world." --John 14:30. But the time is coming when "He shall take to himself his great power, and reign," exalting his Church, giving her "power over the nations," so that, instead of, as now, being "subject to the powers that be," she shall "rule the nations." But when will he thus assume control? When the Gospel Church, "His body" (Greek--Ecclesia), is complete. (Evil now being permitted for the trial and perfecting of the saints.) This completion of the Church is attained under the sounding of the seventh trumpet.--Rev. 11:15. Here the mystery [church] of God is finished, and "the kingdoms of this world become the kingdoms of our Lord and his anointed" [church]. Now, we inquire, is this transfer of authority
FROM SATAN TO CHRIST
caused by the conversion of the nations to Christ through preaching the Gospel? We answer, No. At this time the nations are not converted (vs. 18), "And the nations were angry, and thy wrath is come." If converted, they would not be thus hostile, neither would God's wrath come upon them. On the contrary, God teaches in many Scriptures that a great time of trouble will come upon the nations. "He cometh with clouds" --indications of storm--trouble. "Come, behold the desolations which the Lord hath made in the earth. He maketh wars to cease unto the ends of the earth." This is the way God tells us he will make wars to cease. The next clause informs us that then he will be exalted among the heathen and in [R256 : page 32] all the earth.--Psa. 46:10. This chastisement of nations will be for their good, and is necessary to them as is the chastisement which God now inflicts upon his children, and it will have a good effect, for we read, When the judgments of the Lord are abroad in the earth, the inhabitants of the world will learn righteousness.--Isa. 26:9. It is in this new dispensation that, with evil restrained--Satan bound--"the knowledge of the Lord shall fill the whole earth as the waters do the sea."--Isa. 11:9. The conversion of the world, instead of being due now while the devil is the prince of this world, will be, David says, "When the kingdom is the Lord's and he is the Governor among the nations; [then] all the ends of the world shall remember and turn to the Lord, and all nations shall come and worship before him.--Psa. 22:27,28.During the infancy of the human family--say from Adam to Moses--God treated his creatures like very young children. So far as we know, they had very little knowledge of their Creator's power or character. They had scarcely any revelation, the exception being the few cases where God favored certain persons, as Abraham, Lot, and others, communicating to them by angels, giving to Eve and to Abraham peculiar promises, which they could only vaguely comprehend.
The next age was to the Jewish nation a schooling season, during which God taught them to respect his promises and laws. They were yet minors, under age, therefore were treated as children, but kept under the Law, their schoolmaster.--Gal. 3:24.
While the Word of God was being written and committed to the Jews for keeping, etc., the remainder of the world seems to have been left in the darkness of heathenism. They bowed down to wood and stone, destitute of truth as they are to-day.
In Scripture the period from Adam to the flood is called "the world [age] that was."--2 Pet. 3:6. From the flood to the second coming of the Lord, "the world that now is," and "the present evil world," vs. 7, and the next grand era is called "the world to come."--Heb. 2:5. [R256 : page 33]
"The present evil world," Gal. 1:4, contains three
SEPARATE AGES.
The Patriarchal, lasting from the flood to the death of Jacob; the Jewish Age, lasting from the death of Jacob to the death of Christ, when he gave them up, wept over them, and said: "Your house is left unto you desolate;" the Gospel Age, lasting from the resurrection of Christ, when he became "the first born from the dead, and the beginning of the new creation," until the full company of "the Church of the First-born" is complete, at his coming. The time of the sounding of the seventh trumpet, the resurrection and reward of prophets, saints, etc.--Rev. 11:18.We know not how many ages may be in "the world to come;" but that there is more than one we are sure, for Paul speaks of "the ages to come."--Eph. 2:7. The first of these alone is dealt with in Scripture--the Millennial age, during which we live and reign with Christ.--Rev. 20:4.
Having this outline, let us look more particularly at God's doings and sayings, and, first, it will astonish you, doubtless, until you reflect, when I say, that according to his word, God has not exhausted his resources for the world's salvation; that, in short, he is not now trying to save the world, nor has he been during past ages. What has he been doing? "Taking out a people--Church--for his name." Don't think this wonderful, as it is only putting in a striking form, what all Calvinists believe, among whom are Baptists, Presbyterians, and others,-- viz., That God is now electing, or choosing his Church out of the world. Yes, and all our brethren who believe in free grace must admit, that if all his purposes shall be accomplished, and "God's word shall not return unto him void;" if these Scriptures are true, God did not purpose the conversion of the world during the past six thousand years, else it would be accomplished. Neither did he send his word to convert the world up to the present time, else it did not prosper in the thing whereto [R256 : page 34] he sent it.--Isa. 55:11. These two views have been a dividing point in the churches for centuries,--viz.:
ELECTION and FREE GRACE. We believe the Scripture to teach both, but that it requires the observance of Heaven's first law--order, to rightly divide the word of truth on this subject.
First, we will glance at Election. During the age preceding [R257 : page 34] the deluge, there is no Scriptural account of God's giving mankind any law, nor any but very little light of revelation. One promise shines out; the Seed of the Woman was to bruise the Serpent, and even this required future revelation in order to be comprehended. God had, however, a few patriarchs or servants, who had light above the masses as lamp-posts in a dark way.
The Patriarchal age had increase of light. It is now revealed that this seed is not only to crush evil [the serpent], but to "bless all the families of the earth;" still God's Church is represented by single individuals only, Noah, Abraham, Isaac, etc.
These patriarchs were elected--chosen. "God called Abraham and said," etc. Not his kin, but Abraham alone was chosen; he had many sons and daughters, but only Isaac was chosen. "In Isaac shall thy seed be called." Of Isaac's two sons only one was chosen, "as it is written," Rom. 9:11,13, "Jacob have I loved, but Esau have I hated," (loved less). God chose before they were born, "that the purpose of God according to election might stand." Now, remember, I do not say that God elected one to go to heaven and the other to go to hell: no, far from it. That is the common misconception of the Scriptural, and when properly understood, beautiful doctrine of Election.
At Jacob's death another advance step in God's plan is taken, and typical or fleshly Israel is formed. From this time one man no longer represents God in the world; but a nation, all the sons of Jacob and their posterity. And now we have an elect nation or church, and God gives all his special blessings to it. Other [R257 : page 35] and larger nations--Egypt, Chaldea, etc., are passed by, left without light and without knowledge, while these are given to Israel. "What advantage then hath the Jew? Much every way, chiefly because to them were committed the oracles (laws and testimonies) of God." This is Paul's statement. God speaking to them, says: "You only have I known of all the families of the earth."--Amos 3:2. This people alone was recognized and thus continued until Christ came. Yes, and after it, for during his ministry he preached to them, and would not suffer his disciples to do otherwise, saying as he sends them out, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not." Why so, Lord? "I am not sent but to the lost sheep of the house of Israel."--Matt. 15:24. All his time was devoted to them until death, and here was his first work for the world--the first display of his free and all abounding grace--
GOD'S GRANDEST GIFT,
not for Israel only, but for all, for "Jesus Christ, by the grace of God, tasted death for every man." And now, also, in the Gospel age, a certain sort of election obtains. Some parts of the world are more favored with the Gospel (which is free to all who hear) than others. Contrast yourself, with your privileges and knowledge, with the heathen man who never heard the call. When this called-out company (called to be "sons of God," "heirs of God, and joint-heirs with Jesus Christ, our Lord") is complete, then the plan of God for the world's salvation is only beginning. Not until then will "THE SEED" "bruise the serpent's head," and "bless all the families of the earth." For the seed is not Christ, the head, alone, but the Church, which is his body, as Paul informs us, Gal. 3:16,29, "Which seed is Christ...and if ye be Christ's, then are ye Abraham's seed, and heirs, according to the promise." The same company are to bruise the serpent.--Rom. 16:20: "The very God of Peace shall bruise Satan under your feet shortly." [R257 : page 36]THE GOSPEL AGE. The Gospel age makes ready the chaste virgin (church) for the coming Bridegroom. When ready, the Bridegroom comes, and they that are ready are united to him. The second Adam and the second Eve become one, and then the glorious work of restoring mankind begins--"the time of restitution of all things which God hath spoken."--Acts 3:21. In the next dispensation, new heavens and new earth, she is no longer the espoused Virgin, but the Bride. THEN "the Spirit and the Bride say come, and whosoever will, let him come and drink of the water of life freely."--Rev. 22:17.
As Adam, the beginning of the fleshly race, was composed of man, and the helpmeet taken from his side, as it is written, "Male and female created he them, and he called their name ADAM"--Gen. 5:2; so the "Second Adam," of whom Paul says the first "was a figure," or type (Rom. 5:14), has a helpmeet taken from his side (redeemed by his blood), and when she is fully formed and perfected, the Bridegroom comes, and they go in to the marriage; they become one, "the new creation of God"--(Read Eph. 5:25,30,32), making in "Himself of twain (Jews and Gentiles) one new man." The Church is composed of both.--Eph. 2:15. This new man we have found to be the seed "to crush the serpent's head,"--"the seed of Abraham," "in whom all the families of the earth shall be blessed." The Gospel age, so far from closing the Church's mission, was only a school of affliction to enable her, as well as her head to be touched with a feeling of earth's infirmities, that she also might sympathize with mankind, and during the Millennial age assist them, when "the knowledge of the Lord shall fill the whole earth," scattering the darkness of sin and ignorance, causing "wars to cease unto the ends of the earth." These are the "times of restitution," which Peter says are due when Christ comes.--Acts 3:17,19. For this "the whole creation groaneth and travaileth in pain together until now, waiting for the manifestation [R257 : page 37] of the sons of God."--Rom. 8:22,19. These sons are not now manifest. There are among Christ's flock many "wolves in sheep's clothing." Among the wheat there are many tares; but when in "the harvest" ("the end of the age"), they are separated, then shall the righteous shine forth (be manifested) as the sun in the kingdom of their Father--and then to the groaning creation (mankind) shall this "Sun of Righteousness arise, with healing in his wings."
But let us leave this bright and pleasant picture of the coming day, of which with the poet we could say:
"Haste thee along, ages of glory,and turning, look at a dark picture. Have you ever asked yourself, while rejoicing in the glorious opportunities to be offered to mankind during the Millennial age,
Haste the glad time when Christ appears,"
WHAT ABOUT THOSE WHO HAVE DIED
before the plan of God has thus reached its fullness? There have lived on earth since creation (six thousand years), about one hundred and forty-three billions of human beings. Of these the very broadest estimate that could be made with reason would be, that less than one billion were Saints of God--the Church-- the Bride. What of the one hundred and forty-two billions who died out of Christ? What is their condition?Atheism answers: They are eternally dead. There is no hereafter. They will never live again.
Calvinism answers: They were not elected to be saved. God foreordained and predestined them to be lost--to go to hell --and they are there now, writhing in agony, where they will ever remain without hope.
Arminianism answers: We believe that God excuses them on account of ignorance, and that if they did the best they knew how, they will be as sure of being a part of the "Church of the First-born" as is Paul himself. [R257 : page 38]
To this last view the great majority of Christians of all denominations hold, from a feeling that any other view would be irreconcilable with justice on God's part.
But, we inquire, what do the Scriptures teach on this last point? That ignorance is a ground of salvation? No; the only condition known in Scripture is FAITH. "By grace are ye saved through FAITH." Justification by faith is the ground-rock of the whole system of Christianity. When, on the day of Pentecost, Peter was asked--"What must we do to be saved?" --he answered, "Believe on the Lord Jesus Christ, and be baptized, and thou shalt be saved."
Again he says, Acts 4:12, "There is none other name under heaven given among men whereby we must be saved," than the name of Jesus.
Paul reasons that a man must hear the Gospel before he can believe: "How shall they believe on him of whom they have not heard?" This--God's plan--that men shall be saved on account of faith, Paul says was to the Jews a stumbling-block (because they expected salvation as a reward of keeping the Law) and to the Greeks (the worldly-wise) foolishness. But, nevertheless, it has "pleased God, by the foolishness (in the eyes of men) of preaching to save
THEM WHICH BELIEVE." I want to Scripturally close you in to the thought, that all who have not heard could not believe, and not believing, could not be a part of the Bride of Christ. But you object: Paul, in the first two chapters of Romans, teaches, "that these having not the law, are a law unto themselves," and that this law, which their conscience furnishes, is sufficient to justify them. No, I answer; you understand Paul differently from what he intended. Paul's argument everywhere is that "all the world is guilty before God." "For if I had not known the law I had not known sin." "For by the law is the knowledge of sin." The law given to the Jew revealed his weakness, and was intended [R257 : page 39] to show him that he was unable to justify himself before God. "For by the deeds of the Law shall no flesh be justified in his (God's) sight." As the law thus condemned the Jews, so Paul says it is with the Gentiles also. Though ignorant of the [R258 : page 39] Law, they had light enough of conscience to condemn them. (All the light the Gentile could have would not justify sin; it would all the more condemn them, as the written law did the Jew.) "That every mouth may be stopped and all the world may become guilty before God," Rom. 3:19, in order that eternal life may be seen to be "the gift of God, through Jesus Christ, our Lord," to every one that believeth.
Well, you answer, the Bible to the contrary, I believe and insist that God won't damn the world for ignorance. Now, let us see. Do you practice what you declare? Why do you assist in sending missionaries to the heathen, at a cost of thousands of valuable lives and millions of money? If they will all be saved, or even half of them, through ignorance, you do them a positive injury in sending them a preacher to tell them of Christ, for we know that only about one in a thousand believes when the missionaries do go to them. If your idea be correct, it were far better that no missionary should ever be sent. Before, nearly all saved; now, because of knowledge, nearly all lost. In the same way we might reason that if God had left all in ignorance, we would all have been saved. Then instead of the Gospel being good news, it would be more properly named bad news.
No, my brethren; you do believe that "there is no other name given whereby we must be saved." Your actions speak the loudest and speak rightly.
Now, suppose we look at these things just as God tells us of them, and leave the clearing of his character to himself.
WHAT HAS BECOME OF THE ONE HUNDRED AND FORTY-TWO BILLIONS? First, we answer, that you may be sure they are not now suffering in hell, because not only do the Scriptures teach that [R258 : page 40] full and complete reward is not given to the Church until Christ comes, "when he shall reward every man," but the unjust are to receive their punishment then also. Whatever may be their present condition, it cannot be their full reward, for Peter says: "God knoweth how to reserve the unjust unto the day of judgment to be punished," and he will do so. But the thought of so many of our fellow creatures at any time being lost, without having had the knowledge which is necessary to salvation, seems terrible, indeed, to all who have a spark of love or pity. Then, too, there are a number of Scriptures which it seems difficult to harmonize with all this. Let us see in the light of his dealings how we shall understand the statement, "God is love," or, "God so loved the world that he gave his only begotten Son that whosoever believeth in him might not perish."
Ah, Lord, it seems to poor, frail humanity that if you loved the world so much, you might have made provision, not only that believers might be saved, but also that all might hear.
Again we read: "This is the true light that lighteth every man that cometh into the world." Lord, all our reasons seem to say, not so. We cannot see how Jesus lighted more than a few of earth's billions. Yonder Hottentot gives no evidence of having been so enlightened, neither did the Sodomites and myriads of others.
Once more we read: "Jesus Christ, by the grace of God, tasted death for every man." How, Lord, we ask? If he tasted death for the one hundred and forty-three billions, and from other causes it becomes efficacious only to one billion, is not his death comparatively a failure?
Again: "Behold, I bring you glad tidings of great joy, which shall be to all people." Surely it is to but a little flock that it has been glad tidings, and not to all people.
Another is: "There is one God, and one Mediator between God and man--the man Christ Jesus, who gave himself a ransom for all." A ransom! Then why should not all have some benefit from Christ's death? [R258 : page 41]
Oh, how dark, how inconsistent do these statements appear when we remember that the Gospel Church is "a little flock." Oh, how we wish it would please God to open our eyes that we might understand the Scriptures, for we feel sure that did we but understand, it must all seem clear; it must all declare in sweetest harmony, "God is Love." Oh, that we had the key! Do you want it?--Are you sure you do? It is the last text we quoted: "Who gave himself a ransom for all, to be testified in due time." Due time! Ah, now we see! God has a due time for everything. He could have testified it to this one hundred and forty-two billions in their lifetime. Then that would have been their due time; as it was not so, their due time must be future. We know that now is our due time, because it is testified to us now. Christ was a ransom for you before you were born, but it was not due time for you to hear it until years after. So with the Hottentot; he has not heard it yet, and may not in this life; but in God's due time he will.
But does not death end probation?--one inquires. There is no Scripture which says so, we answer, and all the above and many more Scriptures would be meaningless or worse,
IF DEATH ENDS ALL
to the ignorant masses of the world. The only Scripture ever quoted to prove this generally entertained view, is, "As the tree falleth, so it lies." If this has any relation to man's future, it indicates that in whatever condition of knowledge or ignorance he enters death, he remains the same until raised up again.But can knowledge ever reach these billions in their graves while dead? No; God has provided for the resurrection of them all. For "as in Adam all die, even so in Christ shall all be made alive." As death came by the first Adam, so life comes by the second Adam. Everything that mankind lost in the first, is to be restored in the second. Hence, the age following Christ's second coming is spoken of as "the times of restitution," --Acts 3:21. [R258 : page 42]
Life is one of the things lost, and is to be one of the things restored. When restored to life with the advantage of experience and knowledge of evil, which Adam had not, he may continue to live eternally on the original condition of obedience. Perfect obedience will be required, and perfect ability will be given under the righteous reign of the Prince of Peace. Here is the salvation vouchsafed to the world. This enables us to use another text, which is little used except by Universalists, and although not Universalists, yet we claim the right to use all Scripture. It reads: "We trust in the living God, who is the Saviour of all men, specially of them which believe." Here are two classes of saved ones--all (the world) and believers. All are saved from the Adamic death and believers of the present Gospel age receive the special salvation.
When the first-mentioned class (the world) are saved from the weakness, degradation and death to which all are now subject --when they by reason of Christ's ransom are, during the Millennial age restored to human perfection, enlightened by truth and brought to a knowledge of the love of God; if then they will not live in harmony with the law of God's kingdom--Love --they will be "destroyed from among the people."--Acts 3:23. This is the second death.
Now, we see that "the testimony in due time," explains all of those difficult texts. In due time it shall be "glad tidings of great joy to all people." In due time, that "True Light shall lighten every man that cometh into the world," and in no other way can these Scriptures be used without wresting. We take them to mean just what they say. Paul carries out the line of argument with emphasis in Rom. 5:18,19. He reasons that as all men were condemned to death and suffered it because of Adam's transgression, so also Christ's righteousness justifies all to life again. All lost life, not of their own will or choice, in the first Adam; all receive life at the hands of the second Adam, equally without their will or choice. When thus brought to life, having the love of God testified to them, their probation, [R258 : page 43]
THEIR FIRST CHANCE,
begins. We do not preach a second chance for any. Since all believers are now "called in one hope of their calling,"--viz.: to be the Bride of Christ, and since this company will be completed at the end of this age, it could not be a second chance for any in the next age, for there is to be but one Bride of Christ.Peter tells us that the "restitution is spoken of by the mouth of all the holy prophets." They do all teach it. Ezekiel tells us of the valley of dry bones, "This is the whole house of Israel;" and God says to them, "I will bring you up out of your graves and bring you into your own land." To this Paul's words agree, Rom. 11:25,26. "Blindness in part is happened to Israel until the fullness of the Gentiles (the elect company 'taken out of the Gentiles,' the Gospel church) be come in, and so all Israel shall be saved," or brought back from their cast-off condition. For "God hath not cast off his people whom he foreknew." They were cut off from his favor while the bride of Christ was being selected, but will return to favor when that work is accomplished.--Vs. 28 to 33. The prophets are full of statements of how God will "plant them again, and they shall be no more plucked up." This does not refer to restorations from former captivities in Babylon, Syria, etc., for the Lord says, "In that day it shall no more be a proverb among you 'the fathers ate a sour grape, and the children's teeth are set on edge;' but every man shall die for his own sin."--Jer. 31:29,30. This is not the case now. You do not die for your own sin, but for Adam's--"As in Adam all die." He ate the sour grape and our forefathers continued to eat them, entailing further sickness and misery upon us. The day in which "every man shall die for his own sin," is this Millennial or Restitution day. But, when restored to the same conditions as Adam, will they not be as liable to sin and fall again as he was? No; they will be liable, but not as liable; they will have learned in their present [R259 : page 43] lifetime the lesson which God designs to teach all,--viz., "The [R259 : page 44] exceeding sinfulness of sin." They will then be prepared to appreciate the good and shun the evil, and the Gospel Church then glorified will be, "the kings (rulers) and priests (teachers)" of that new age, for "Unto the angels hath he not put in subjection the world (age) to come, whereof we speak? etc. This restoration to perfect manhood will not be an instantaneous act accomplished in their resurrection, but a gradual work after their resurrection, requiring for its accomplishment all of the Millennial age--"Times of Restitution." And during that time, they shall be rewarded for the "cup of cold water" given (Matt. 10:42) or "beaten with many or few stripes" (Luke 12:47), according to their improvement or neglect of the measure of light enjoyed during the Gospel age.
There will be something to be gained, and therefore to be sought for by mankind during the next age: Raised to a measure of life, the means of reaching perfection as men will be supplied them, yet they will never reach that condition, unless they put forth effort to obtain it, and make use of the means provided. When made perfect they will have everlasting life, in the same sense that Adam had it, and that angels now have it, i.e., on condition of obedience to God's law.
But are we sure that God intends these blessings for any but the "people whom he foreknew"--the Jews? Yes. He mentions other nations also by name, and speaks of their restitution. Let me give you an illustration that will be forcible.
THE SODOMITES. Surely, if we find their restitution foretold you will be satisfied. But why should they not have an opportunity to reach perfection? True they were not righteous, but neither were you when God gave you your opportunity. Jesus' own words shall tell us that they are not as guilty in his sight as the Jews, who had more knowledge: "Woe unto thee, Capernaum, for if the mighty works which have been done in thee had been done in Sodom, it would have remained unto this day." Thus Jesus teaches us [R259 : page 45] that they had not had their full opportunity. "Remember," Jesus says of the Sodomites, that "God rained down fire and destroyed them all." So if their restoration is spoken of in Scripture it implies their resurrection.
Let us look at the prophecy of Ezek. 16:48, to the close. Read it carefully. God here speaks of Israel, and compares her with her neighbor Samaria, and also with the Sodomites, of whom he says, "I took away as I saw good." Why did God see good to take away these people without giving them a chance, through the knowledge of "the only name?" Because, it was not their due time. They will come to a knowledge of the truth when restored. He will save them from death's bondage first, and then give them knowledge as it is written. "God will have all men to be saved, and to come to a knowledge of the truth."--1 Tim. 2:4. When brought to the knowledge, then, and not until then, are they on trial for eternal life. With this thought and with no other, can we understand the dealings of the God of love with those Amalekites and other nations, whom he not only permitted but commanded Israel to butcher. "Slay Amalek utterly--leave neither man, woman nor child." "Spare not the little ones." How often my heart has ached, and yours, too, as we sought to reconcile this apparent wantonness on God's part with the teachings of the new dispensation, "God is love," "Love your enemies," etc. Now we can see, that the entire Jewish age was a type of the higher Gospel age; Israel's victories and conquests merely pictures of the Christian's battles with sin, etc. These Amalekites, and Sodomites and others were used to illustrate, or to be "examples" "for our admonition." These people might just as well die so, as of disease and plague, and it mattered little to them, as they were merely learning to know evil, that when on trial "in due time," they might learn good, and be able to discriminate and choose the good and have life.
But let us read the prophecy further. After comparing Israel with Sodom and Samaria, and pronouncing her worse, vs. 53, [R259 : page 46] says: "When I bring again the captivity of Sodom and Samaria, then will I bring thy captives in the midst of them." [In death all are captives, and Christ came to "set at liberty the captives and to open the prison doors" of the grave.] In vs. 55, this is called "a return to
THEIR FORMER ESTATE,"
--restitution. But some one who cannot imagine how God really could be so good or just, suggests: God must be speaking ironically to the Jews, and saying he would just as soon bring back the Sodomites as them, but has no notion of either. Let us see. Read vss. 61,62. Nevertheless, "I will remember my covenant with thee; I will establish it to thee." "Yes," says Paul, "this is God's covenant with them--they are beloved for the fathers' sakes. For the gifts and callings of God are without repentance."--Rom. 11:27,29. The sixty-third verse concludes the argument, showing that the promised RESTITUTION is not based on the merits of the Jews, Samaritans or Sodomites-- "That thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified toward thee, for all that thou hast done, SAITH THE LORD GOD." When God signs his name to a statement in this way, I must believe it--"Saith the Lord God." And no wonder if they are confounded when in the ages to come he shows forth the exceeding riches of his grace. Yea, many of God's children will be confounded and amazed when they see how "God so loved THE WORLD." They will be ready to exclaim with brother Paul: "Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out."But some will inquire, How comes it that this has not been seen long ago? We answer, God gives light and knowledge to his people only as it is due. The world was left in almost entire ignorance of God's plan until the Gospel age, when Christ came, bringing life and immortality to light through the Gospel. The [R259 : page 47] Jews up to that time supposed that all the promises of God were to and for them alone, but in due time God showed favor to the Gentiles also. Christians generally have supposed that God's blessings are all and only to the Church, but we begin to see that God is better than all our fears; and, though he has given the Church the "exceeding great and precious promises," he has made some to the world also.
"The path of the just is as a shining light, that shineth more and more, unto the perfect day," and the fact that it now shines so brightly, and that we are able to see more of the beauty and harmony of God's word, is strong presumptive evidence that we are in the dawn of that glorious Millennial day, when "we shall know even as we are known."
But we promised to harmonize those doctrines of the Church generally supposed to conflict,-