No Probation after the Coming of Christ by Editor

Seventh-day Adventist Missionary Society · Oakland, California · Oct 5, 1882

No Probation after the Coming of Christ.

By Editor

We discover that students of the Bible have arrived at far different conclusions on the same subjects, and we are led to conclude that on one side or the other there has been a wrong starting point—wrong premises have been laid, or an unjust process of reasoning adopted. Thus we see the importance of having something by which to test the correctness of our views. And if there were no general principles, plain and well-defined, no definite facts or declarations on which we can and must agree, we could scarcely expect to come to the "full assurance of faith," any further than assurance is founded on confidence in our own imperfect judgments. To silence cavils we do not pretend. We feel clear before God when we have presented proofs sufficient to convince those who love God and tremble at his word.

The principles that are to be considered in their relation to each other, and bearing directly on the point in question, are the bases of all revelation, and of all the purposes of God toward man—the foundations on which the superstructures of both testaments are erected. These all-controlling principles are

"THE LAW AND THE GOSPEL."

The truths relative to these great fundamental principles are stated in plain terms; and there can be but little chance for an issue in regard to either premise or conclusion. We argue that all the unconverted (all who are not justified by faith) will be cut off at Christ's coming, and the consequent impossibility of subsequent probation from THE UNIVERSALITY OF THE LAW. This truth is so easy of demonstration, yes, so evident of itself, that we feel that we have a right to use the words of the apostle to every Bible believer: "We write no other things unto you than what ye read or acknowledge." The universality of the law we urge (1) on the acknowledged supremacy of God; and (2) on the authority of plain declarations of Scripture. To deny it is to deny both the Scripture and God's sovereignty.

Rom. 3:19. "Now we know that whatsoever things the law saith, it saith to them who are under the law; THAT EVERY MOUTH MAY BE STOPPED, AND ALL THE WORLD MAY BECOME GUILTY BEFORE GOD."

God is supreme—"his kingdom ruleth over all;" his law is binding on all, and all are amenable to him as the one "Lawgiver." Not only so, but all are transgressors of his law. The Scriptures are very plain on this subject, yet it is virtually denied by some to sustain their theories, who assert that the heathen have not now a sufficient opportunity to obtain salvation. And that there is an absolute necessity for a new system of probation under more favorable circumstances to be established in the future, to give them a more reasonable chance for life, and thus to vindicate the justice of God! Monstrous as this appears in the light of God's revealed plan of salvation, we have heard it publicly advanced by a teacher of the Age to Come. A new system of probation is nothing less than "another gospel;" and that is precisely what the Age to Come is.

Every one possessed of the spirit of the gospel must entertain feelings of pity for the heathen, as for all others under the dark and blighting influences of sin. The apostle felt for them, and was willing to lay down his life for the privilege of laying the offer of life before them; but having the mind of Christ, he "knew what was in man," and faithfully described his natural state. See Rom. 1:18-32; 3:9-19.

Missionaries, and all who have dwelt in heathen lands, and all authentic history, assure us that wickedness of the most abominable kinds, and to an awful extent, prevails and has ever prevailed among the heathen. Of a truth it is said, "The dark places of the earth are full of the habitations of cruelty." We are informed by those who have resided among them, that their ignorance of right is not so great as their hatred of right. Those who claim another probation for them attribute their wickedness to their blindness and ignorance; whereas the Scriptures attribute their blindness to their wickedness. Rom. 1:28. "And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind." See also verses 22-26; compare Isa. 29:13, 14; Rom. 11:7-10, 20; 2 Thess. 2:11, 12. Of the very best of heathen, their sages and philosophers, Melancthon observed, "I admit that there were found in Socrates, Xenocrates, and Zeno, constancy, temperance, chastity. Those shadows of virtue existed in impure minds, and sprang from self-love; and therefore ought they to be regarded not as genuine virtues, but as vices." Of this expression the celebrated historian D'Aubigne says: "This may seem a harsh judgment, but only when Melancthon's meaning is misapprehended. No man felt more disposed than he was to own that the pagans had virtues worthy of human esteem; but he maintained that great truth, that the supreme law given by God to all his creatures is, that they should love him above all things. Now, should man in doing God's commands, act from love to himself, not from love to God, could God ever approve of his thus daring to substitute himself in the room of his Infinite Majesty? And would there not be vice in an act involving express rebellion against the supreme God?"

It must be confessed that all whose minds have not been renewed by grace through faith (which, of course, includes the heathen), are considered carnally minded. But "the carnal mind is enmity against God, for it is not subject to the law of God." This justifies the sentence that "to be carnally minded is death." To the same intent, and of the same general application are the words of Paul in Gal. 5:19-21. "Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strifes, seditions, heresies, envyings, murders, drunkenness, revelings, and such like." These are placed in opposition to the fruits of the Spirit; and as surely as the fruits or graces of the Spirit abound where the Spirit dwells, and the Spirit cannot dwell in all flesh, where the flesh with its affections and lusts is not crucified, or subdued by the grace of God. Not that all have outwardly committed all these crimes, but they inhere in the carnal mind, and are very often more restrained by circumstances than by the will. That which is perfectly subject to the law of God is perfect love, for "love is the 'filling of the law.'" But that which is enmity against God, and not subject to his law, is complete hatred to God, and a transgressor of his holy law in every respect. That all are by nature the children of wrath, and have carnal minds, will not be denied; and therefore all who are not justified by faith and made at peace with God through Christ, are in the deplorable condition described by the apostle.

Perhaps none would claim exceptions to general declarations of this kind. Yet should they do so, we find Scripture declarations sufficiently particular to meet every objection. Having noticed the testimony respecting the world of mankind, we next hear it said of the classes, "We have before proved both Jews and Gentiles, that they are all under sin." Rom. 3:9. Then of the individuals it is written: "There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery are in their ways; and the way of peace have they not known. There is no fear of God before their eyes." Rom. 3:10-18.

The following plain statements lead to our conclusions on this point:— "The wages of sin is death." Rom. 6:23. "All have sinned." Chap. 3:23. Therefore all are under condemnation to death. Verse 19. These truths need neither confirmation nor comment; if any would deny them we have only to say, "Who art thou that repliest against God?" But they might as well deny the statements at once as to deny the conclusions to which they unavoidably lead. As surely as these Scripture statements are true, so surely are they fatal to the position we call in question. They would be a sufficient vindication of the justice of God should he at this instant destroy them all from the face of the earth. And they must and will be so destroyed when the just judgments of God fall on a guilty world.

Having thus shown the universality of the law of God, and the extent of the condemnation resting upon man, we further urge the impossibility of probation in a future age on what is plainly revealed concerning

THE MEANS AND CONDITIONS OF THE GOSPEL.

The means by which we receive justification, remission of sins, and eternal life, are the death and mediation of Jesus Christ; and the conditions on which we receive them are "repentance toward God," whose law has been transgressed, and "faith toward our Lord Jesus Christ," who redeems us from the curse of the law. Acts 20:21. His death was necessary, because "without shedding of blood is no remission." Heb. 9:22; Lev. 17:11-14; his mediation is necessary to present that blood to his Father and make intercession for us. It has been abundantly proved by the Scriptures that the mediation of Christ is a unit work; that Christ himself is the only offering acceptable to God in the sinner's behalf; that his blood is offered but once; that his intercession is in but one place; that there is but one Mediator; and that he resigns his mediatorial office before his coming. The important question then arises, What is required of the sinner, in order that he may have an interest in the work of the Saviour, and be able to "stand in the battle in the day of the Lord," and escape those plagues which are coming on the earth when "the wrath of the Lamb" is manifested against the ungodly? A few quotations from the word will show this.

John 3:16. "God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish." Luke 13:3. "Except ye repent, ye shall all likewise perish." Heb. 12:14. "Follow peace with all men, and holiness, without which no man shall see the Lord." Rom. 8:9. "Now if any man have not the Spirit of Christ, he is none of his." 1 Cor. 16:22. "If any man love not the Lord Jesus Christ, let him be an accursed creature." Gal. 3:22. "The scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." 1 Pet. 4:18. "And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?"

The promise is only to those in whose characters are developed faith, repentance, holiness, spiritual mindedness, who are pure in heart and righteous, at the coming of Christ. Such will be redeemed and have the glorious boon of immortality or eternal life conferred on them "when Christ who is our life shall appear." What of those who are not holy? They must surely perish, for they are even now under condemnation according to the scriptures we have quoted. And there is no middle ground between them that are saved and them that perish. Said the Saviour, "He that is not with me, is against me; and he that gathereth not with me, scattereth abroad." Matt. 12:30. There is no neutral ground. It is either gathering or scattering; righteous or wicked; life or death. Not the bare absence of inveterate or openly avowed hatred, but active, perfect love is required. Not merely abstinence from great out-breaking sins, but holiness of heart, and walking in the Spirit.

I ask all, and entreat them to answer in the fear of God, and in humble reverence for his word, Is there any medium between those "under the law," and those "under grace"? There cannot be; for as "all have sinned," all are originally under the law; and none can be brought from under the law except by being placed under grace, or redeemed from the curse of the law by Christ. If they could, the cross of Christ would be of no effect. There can be no ground between condemnation and justification. All who are not justified necessarily remain condemned; and those who are not condemned are only freed therefrom by being justified. If there will be a class who will escape the judgments of God without availing themselves of the benefits of the gospel of Christ, then the gospel is local and limited in its application.

To those who yet claim that it is necessary for God to place the Jews and heathen on a new probation in order to vindicate his justice, I would ask, Has not the present generation of Jews and heathen as good opportunities to know God's will as the past generations have had? If so (and indeed it has better), has God been unjust to past generations? And if a new probation is necessary for these, would it not be equally necessary that those be raised from the dead and put on a new probation also? We should rather think that they who thus teach are charging God foolishly. Such vain reasonings and inferences will not settle so great a subject. Let them show by the Scriptures (1) that future probation is a Scripture truth; (2) the means and conditions on which it will be based; and (3) the class or classes who will then and there be placed on probation. There is not a particle of proof in the Bible in favor of their theory on any of these points. EDITOR.