FALSE SECURITY by C. P. Bollman

International Tract and Missionary Society · Oakland, California · Dec 22, 1887

FromSigns of the Times, Vol. 13, No. 49.

FALSE SECURITY.

By C. P. Bollman

To search out and expose all the errors that are in the world would be a hopeless task indeed; therefore, it is only by teaching truth that we can hope to successfully combat falsehood. Thus, by showing that the Scriptures do teach certain things, we just as plainly show that they do not teach the contrary; for "God is not the author of confusion;" and all his promises in Christ "are yea, and in him Amen, unto the glory of God."

Within the past few years, and especially within a few months, the writer's attention has been repeatedly called to certain views which substantially teach universal salvation; and he has been asked to accept these views as divine truth; or, failing so to do, to show that they are unscriptural. The latter he will seek to do, not by examining at length a host of wrested and misapplied texts, but by showing that the Bible teaches that few, comparatively, will be saved.

That these views of universal, or well-nigh universal, salvation, taught by Universalists, Unitarians, Mormons (both Salt Lake and Josephites), and by the advocates of the Age-to-Come theory are contrary to the divine truth, and that they lure thousands to eternal ruin by affording them false security of future felicity, must be apparent to every candid, unbiased student of the Scriptures. Indeed, to learn this one need not be a student, but only a casual reader of the Bible; for the fact that "the wicked shall perish," and that "the enemies of the Lord shall be as the fat of lambs: they shall consume; into smoke shall they consume away," stands out in bold relief in every part of the inspired volume; and the feat of discovering in it anything to the contrary was not accomplished till the conditions portrayed by the apostle were met, that is, until the beginning of the last days, in which men "will not endure sound doctrine," but "shall turn away their ears from the truth, and shall be turned unto fables."

The doctrine of universal salvation could never obtain among men were it not for false views and erroneous ideas of the character and attributes of Deity. It is too often the case that finite minds, all warped by sin and self-interest, seeking to find excuse or palliation for wrong-doing, forget that perfection demands that every part, every attribute, be perfect, and think to magnify the love of God by dwarfing his justice! They forget that though "God is love," he "is of purer eyes than to behold evil," and that he "is angry with the wicked every day."

If we believe that God is an intelligent being, and that as such he created all things, we must believe that he had a purpose, a design in that creation. Just what that purpose was concerning this earth we learn from Isa. 45: 18: "Thus saith the Lord that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited." The character of the beings which he designed should inhabit the earth, may be inferred from the fact that "God made man upright." But we are not left to inferences upon this important point, for we have oft repeated, in substance, the declaration, "The righteous shall inherit the land, and dwell therein forever." Ps. 37: 29. In perfect accord with this text are the words of our Saviour, "Blessed are the meek, for they shall inherit the earth;" and also the comforting assurance of the apostle Peter: "Nevertheless we, according to his promise, look for new heavens and a new earth wherein dwelleth righteousness."

God certainly designed that this earth should be peopled with intelligent, loyal subjects; not with stocks and with stones, or even with beasts which have no understanding; but with beings endowed with volition, and capable of serving their Creator from choice: "not from constraint, but willingly." This purpose made probation a necessity, and sin a possibility. It is useless to discuss the whys and the wherefores of the case. We are not ignorant of the sequel; man sinned, and fell; but "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Here, as elsewhere in the sacred word, the promise of eternal life, salvation, is conditioned on belief; and this Son so freely given by the Father, himself tells us: "He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life; but the wrath of God abideth on him." John 3: 36. This text, unless wrested from its evident meaning, must forever stand against the theory of universal salvation.

Another scripture which forbids the acceptance of the doctrine of the final restoration of all men to divine favor, is Eze. 18: 26: "When a righteous man turneth away from his righteousness, and committeth iniquity, and dieth in them; for his iniquity that he hath done shall he die." Here are clearly two deaths brought to view, namely, the death which is common to all men; and following that, it is plainly declared, "for his iniquity that he hath done shall he die." This death is in Rev. 20: 6 called the second death; and it is clearly the condition into which all pass who are under not the transient but the abiding wrath of God. One resurrection or return to life is promised to all men; but only one. They who suffer the second death become "as though they had not been" (Obadiah 16); they are brought into the condition described in Mal. 4: 1: "For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch." Or, as the psalmist says: "Into smoke shall they consume away" (Ps. 37: 20); and in the words of the Saviour, they "shall not see life."

But say some, "While that may be true of a very few, it is not true of any considerable portion of the human family; God wills that all should come to repentance; and surely nearly all if not quite all will come." Such reasoning needs no answer except the words of our Saviour when one asked him, saying, "Lord, are there few that be saved?" And he said unto them, "Strive to enter in at the strait gate; for many, I say unto you, will seek to enter in, and shall not be able." Space forbids a further quotation or a more

extended examination of this subject, but the reader will please turn to his Bible and read Luke 13: 23-27; it contains much food for reflection for those who try to believe that all will be saved, or that in a future state they will enjoy a more favorable opportunity of making their peace with God. "Behold now is the accepted time; behold now is the day of salvation."

C. P. BOLLMAN.