Knowledge versus Pretense.
By Editor
POPE said that "A little learning is a dangerous thing." We never could discover any real wisdom in the saying. A little learning may be much better than none at all. "Knowledge is power;" and, as any other power, may be beneficial or injurious, according to the manner in which it is used. Paul said: "Knowledge puffeth up," and where this is the case it works injury, whether it be much or little. The best vindication of the expression of "Pope's Essay" is found in the fact that some people with a little learning think they know much,—so much that it seems to them there is not much more to know. But if the delusive spell be broken, and their knowledge is extended, they see a wide field opening before them, and learn to think that they really know but little. This conceit is most common over a smattering of Bible knowledge, because the freedom accorded in religious matters permits people to assume the position of teachers who are as deficient in knowledge as they are overstocked with conceit. But of this we make no complaint; it is only what may be expected from the conditions. And as to the conditions, we rejoice in the freedom which all enjoy; because freedom, even though it be sometimes abused, is better than tyranny and slavery. "The word of God is not bound," says the apostle. Bondage (of mind) is not a condition suitable to a Christian. Better that some should be pretenders than that all should be slaves. We were led to this train of thought by reading an article, to which our attention was called by a friend, in which the writer (J. C. Smith) attempts to criticise certain positions held by Seventh-day Adventists. We will notice only what he says in regard to our views of the atonement. He quotes this expression: "And this atonement is made for the righteous dead as well as for the righteous living;" and on this he says:— "Does Jesus make an atonement for the dead? Where do we find such a statement in God's revelation? If not, then is it not a vain vision?" And again in regard to the same idea he says:— "Paul said, when he wrote to the Romans, that 'we have now received the atonement.' Rom. 5:11." There is much less said in the New Testament in regard to the order or method of making the atonement, than is said in the Old Testament. But what is said in the New confirms, in every respect, what is said in the Old. We will notice a few points which, to a Bible student, we need not stop to prove, they are so well known. 1. The priest was the appointed one, the only one, to make an atonement. 2. The atonement was made with blood—"not without blood." 3. It was made in the sanctuary, in the presence of the glory of the Most High. 4. And therefore the atonement was not made in the act of, or by, slaying the sacrificial offering, but with the blood of the sacrifice which had been slain. 5. And, the atonement was not made in the place where the sacrifice was slain. For proof on these points, see Lev. 4, and especially 16:14-19; and many other scriptures. In accordance with these facts we find in the New Testament:— 1. That we, in the new covenant, have a priest—a high priest, the Son of God. 2. That he also ministers in a sanctuary, which is in Heaven. Heb. 8:1-5. 3. That in this sanctuary he enters, into the presence of God, by his own blood. Heb. 9:12, 22-24. 4. But as a sacrifice he did not die where he ministers as a priest, as Paul further shows, as follows: "For the bodies of those beasts, whose blood is brought into the sanctuary by the high priest for sin, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate." Heb. 13:11, 12. 5. And again this is proved by the fact that the priesthood of Christ is entirely in the sanctuary in Heaven, for Paul says: "If he were on earth he should not be a priest," because the priests on earth were of the tribe of Levi, and Jesus was of the tribe of Judah. Heb. 7. Now all this is proof positive that the death of Christ did not make the atonement; it furnished the blood with which atonement is made in the sanctuary in Heaven. The fact that Christ died for us will not save us; else all were saved, for he died for all. But his death makes salvation possible for all, but only actual for all those who are reconciled through him. As the apostle says: "For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life." Rom. 5:10. And this brings us to the text given in the quotation we made from the article. All who have carefully noted the scriptures on this subject have readily distinguished between reconciliation and the atonement. If we are reconciled by the death of the Son of God, we shall be saved by his life, that is, by his priesthood, since his death and resurrection and ascension to Heaven. But if we are not reconciled by his death we shall not be saved by his life; that is, he will not, as a priest, make atonement for those who are not reconciled to God by his death. "And not only so," continues Paul, "but we also joy in God through our Lord Jesus Christ, by whom we have now received the reconciliation." Verse 11. The Authorized Version rendered this "atonement," and placed "reconciliation" in the margin. But the "Revision" properly renders it "reconciliation," and gives no marginal reading. The original justifies this. Reconciliation is the subject of the apostle's discourse; see verse 10. There is harmony in his argument with this rendering, and it is in harmony with all revelation on this great subject. But we are compelled to believe that Mr. Smith is ignorant of all these things. In regard to making an atonement for the dead, he surely ought not to be ignorant that it is taught—plainly taught "in God's revelation." We say he ought not to be ignorant on the subject, for he is one of that large and increasing class who believes that those who died in the former ages, and under the first covenant, are sleeping, and will sleep until the coming of Christ and the resurrection. He believes that they will not receive their reward until the Judgment. He does not believe that they are rewarded and afterward judged. But he does believe that they will be rewarded when Jesus comes; Rev. 22:12; that they will be recompensed at the resurrection of the just; Luke 14:14. He believes that the faithful will receive immortality, eternal life, when the trumpet sounds and the dead are raised incorruptible. And if he truly believes that the Judgment comes before the reward, then he believes that the judgment of the righteous, dead and living, is completed before Jesus comes; before "the resurrection of the just" takes place. Now to the question of the atonement for the dead. We have no dispute with him in regard to the condition of the ancient saints until their resurrection. They "died in faith, not having received the promises." Heb. 11:13. Was the atonement made for them before they died? If so, how, and by whom? We know that they had a system of priesthood and sacrifices, but these were only "the shadow and example of heavenly things." "For it is not possible that the blood of bulls and of goats should take away sins." Heb. 8:5; 10:4. If the blood that the priests of their age offered did not take away their sins, how shall they be taken away? Paul fully explains this. After stating that the blood of Christ (only) will cleanse or purge the conscience, he says: "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." Heb. 9:15. Here we learn that the redemption of the transgressions of those who lived in former dispensations is effected by the death and mediation of Christ. They were reconciled to God by faith in Christ, even as we are; for we are children of Abraham, having the faith of Abraham, if we are Christ's. Gal. 3. They died in faith; they rest in hope. And we believe that Christ makes atonement for them—not while they lived; not before they died—but through his mediation in the new covenant, and by his blood shed for them, all while they are dead. Did not Christ shed his blood while they were dead? Yes. Did he not enter into Heaven itself, by his own blood, to appear in the presence of God for us, and for them, while they were dead? Yes. Is not his priesthood on the throne of his Father, altogether and entirely while they are dead? Yes. For when he leaves that throne, he comes, not as a mediator, but to redeem his saints and to take vengeance on his enemies. 2 Thess. 1:6-10. This view is not "a vain vision," but the everlasting truth of God. And we intreat those who mock at these things to examine them with candor; lay aside foolish prejudice. And if they have a reason for denying these things, we ask to see it. Show us how, and by whom, or by what means an atonement was made for Abraham, and Moses, and David, and others of their dispensations, before they died. Have they any other name by which men must be saved, but that of Jesus? Have they any other blood but his which cleanses from sin? Have they any other priest but him to make atonement for sin? Is his mediation at any time or place but under the new covenant? "Bring forth your strong reasons." But if these things are so, and cannot be overthrown; if they who deny have no substantial reason to offer for their denial, then we ask them to act "as they that must give account." Do not resist the truth; do not resist the Holy Spirit, by which the truth is revealed, who made known the way of salvation in the sanctuary work. See Heb. 9:8, 14, etc. Now in this day, in this accepted time, receive the warning which he is giving to the world, and fulfill the obligation which he lays upon "the remnant," that, when he comes to reap the harvest of the earth, you may be gathered into the garner of the Lord. Rev. 14:6-14. There is another point, also, to which we would call their attention. The fact that Jesus is mediator for the transgressors under the first covenant, proves that the law which they transgressed is that in regard to which he is the mediator. They were moral agents, as we are; there was then a moral law, "perfect," containing "the whole duty of man." And there was actual sin, always odious in the sight of God. But there was no means of removing that sin. They had to look by faith to the Son of God who was yet to come. At the end of the two thousand and three hundred days of Dan. 8:14 the sanctuary was to be cleansed, or, atonement was to be made. Cf. Lev. 16. But this occurs at the close, not at the beginning, of his ministration in the sanctuary in Heaven. Accordingly under the seventh409trumpet and the third woe, just before the dispensation closes, the temple of God is opened in Heaven, and there is seen in his temple the ark of his testament, or testimony. Rev. 11: 14-19. This is a vast and important subject, and may not be put away by sneers and scoffings. May the Lord give the opposers of the truth wisdom, and a measure of his Spirit, to save them from rejecting his word to their destruction.