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A Good Foundation

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Pacific Seventh-day Adventist Publishing Association · Oakland, Cal. · May 13, 1875

FromSigns of the Times, Vol. 1, No. 27.

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A Good Foundation.

By U. S.

“CHARGE them that are rich,” says Paul to Timothy. Many times the sacred writers have seemingly found it necessary to charge the rich. Riches are regarded in the word of God as a talent, no less so than any other endowment. They seem also to be regarded as a more difficult talent to manage than many others, and more liable to perversion, if we may judge from the number of special directions and warnings given in reference to them. To a right use of them there are also many special promises. Let us continue the quotation already commenced: “Charge them that are rich in this world that they be not high-minded, nor trust in uncertain riches, but in the living God who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate.” And what promise is appended to this course of action? It follows: “Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” 1 Tim. 6: 17–19. Glorious promise to those who are rich in this world’s goods! Glorious end to be attained by a right use of the mammon of unrighteousness! Inestimable privilege of putting uncertain riches into such an investment with the certainty of so infinite a profit! A good foundation against the time to come, and a strong hold upon eternal life! Who can estimate the value of these in dollars and cents, or any of the advantages which they confer upon us here!
The great index-finger of the signs of the times is now pointing to the present day as the period in which they that are rich should haste to make good their title to this promise; for verily the time draws near when they, and all, will need a good foundation on which to rest. The “time to come” is opening before us: the time when it will not be sufficient to have our house built near the rock only; when it will not be enough to have some good stones amid the sand upon which it is founded; when it will not answer to have one end, merely, of the house upon the rock and the other in the sand; but it must be all upon the rock and upon that alone. Happy they who when the storm comes shall find their house so founded! Happy they who then find that they have such a hold upon eternal life that there is no danger of the cable’s parting in the hour of trial, and they being swept away into everlasting oblivion.
With the sentiment expressed by Paul to Timothy above quoted, that with the right use of riches, eternal blessings and honors may be gained, agrees the parable of our Lord in Luke 16: 1–12. The directions of verse 9 are, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations.” Here it is represented that the rich may so use the mammon of unrighteousness, or worldly riches, as to make everlasting friends thereby. Of whom can they make such friends? Answer: Of God, Christ, and good angels; and they, when the earth is removed like a cottage, and all things are shaken that can be shaken, will receive them into everlasting habitations.
Great then are the advantages, and precious the promises, but fearful the responsibilities involved in riches; for that malevolent being who is ever searching to take advantage of the weak points of human nature, has given them the power of charming with a double charm; and those who break not away from the influence of the unhallowed fascination, but bury their Lord’s money, will wake at last, and soon, to the fearful sentence, “Go to now ye rich men, weep and howl for your miseries that shall come upon you.” James 5: 1. No wonder, therefore, that the Holy Spirit, through the sacred writers, has deemed it proper to give, over and over, solemn charges to those who are rich in this world’s goods. May all who are stewards of the unrighteous mammon, give them timely heed, and thus avail themselves of that which is given as a special promise to the rich, namely, to lay up in store for yourselves against the time to come, and lay hold on eternal life. U. S.

The Whole Counsel of God.

PAUL said he had not shunned to declare the whole counsel of God. A failure in this respect is often fatal to both speaker and hearer; to writer and reader. We are persuaded that the disagreement and confusion in the world—the theological and denominational differences—are largely owing to a partial or one-sided presentation of truth. Men build up theories on certain classes of texts, without regard to the direct teachings of other texts. Plausible inferences are drawn which are contradicted by Scripture. So we might deny the divinity of Christ by quoting the text in which he is called “the man Christ Jesus,” and ignoring other scriptures which speak further of his nature. Again, we might deny his humanity, and hence the incarnation, by quoting John 1: 1–3, and shutting our eyes to all testimony but that. But the whole truth is found by bringing the two classes of texts together, by which it is shown that “the Word was made flesh and dwelt among us.”
Those theories which are thus built upon a one-sided view or partial presentation of truth, are as erroneous as though they were not built upon Scripture at all. This is not a harsh judgment, though it may seem to be so. For, by hiding the full intent of the Scriptures they are perverted, and thus made to teach dangerous error. And oftentimes such error is more dangerous than that which is not based on Scripture at all; a perversion or abuse of Scripture is worse than even a neglect of Scripture. An error having a perversion of Scripture for its foundation is the most dangerous of all errors. It is an error having the apparent sanction of Scripture to sustain it. It is the very worst form of deception, because our reverence for the authority of Scripture is made to serve the cause of error.
We were led to this train of thought by receiving a letter from Davenport, Iowa (not for publication), in which the writer takes exceptions to the “Declaration of Principles” put forth by Seventh-day Adventists, accusing us of inconsistency and of contradicting the Scriptures, because we declare our belief that God is eternal, infinite in wisdom, holiness, justice, goodness, truth, and mercy; unchangeable,” &c., and again speak of the time when “the work of mercy for the world is finished.”
1. Our correspondent wishes us to re-examine our ground—“to examine carefully the ground you occupy in relation to the mercy of God, which you say is infinite, terminating at the coming of Jesus Christ,” &c. If we had ever said that the mercy of God will terminate at the coming of Christ, or at any other time, there would be just ground for strong condemnation of our language. We are firm in the belief that “his mercy endureth for ever.” But that his “work of mercy” for a class or for certain individuals will be finished, is plainly taught in the Bible. See the manifestation of that mercy as recorded in Psa. 136: 13–15. He divided the Red Sea, and made Israel to pass through it, “But overthrew Pharaoh and his host in the Red Sea; for his mercy endureth for ever.” Was it mercy toward the Egyptians that caused him to overthrow them in the Red Sea? No; it was a judgment on them, for the deliverance of his people, toward whom his mercy was manifested.
2. The writer says that the anger of God is temporary, and “endureth only for a moment.” Then he must admit that it is consistent with the eternal mercy of God that he is angry with the wicked. Is anger a demonstration of mercy or of justice? Is it not evident that infinite justice, which we also ascribe to God, demands some action towards sin and sinners? And what is it? A correct answer to this will show when his anger will cease. “For yet a very little while and the indignation shall cease, and mine anger in their destruction.” Isa. 10: 25. “All the wicked will he destroy.” Ps. 145: 20. “Who shall be punished with everlasting destruction.” 2 Thess. 1: 9. And very many others.
3. We are referred to the fact that Christ died for all. We were aware of it, and also that some are wicked enough to “deny the Lord that bought them, and bring upon themselves swift destruction.” Jesus is the only Saviour, who grants repentance and the remission of sin; but the time will come when he will resign the office of Mediator, and come “taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ.”
4. He quoted that “God is the God of salvation.” True; and they who accept his salvation will partake of it eternally. And he has set forth his Son Jesus that through faith in his blood we may receive remission of sins that are past, “that he may be just, and the justifier of him that believeth in Jesus.” Rom. 3: 26. He was given, that “whosoever believeth in him might not perish, but have everlasting life.” John 3: 16. “He that believeth not shall be damned.” Mark 16: 16. The text which says he is a God of salvation, is true, and it presents the truth in one light. That which says “Our God is a consuming fire,” is also true; and it is just as much infidelity to deny the second as the first. Fire shall descend from the presence of God, and destroy the wicked. Ps. 97: 3; Rev. 20: 9; Mal. 4: 1.
5. The writer says God will destroy sin, and sinners, which we verily believe; and that he will do this “through death.” But here he mistakes. It was through the death of Christ that this is effected. Jesus by dying and rising from the dead obtained power over him who had power over death. As the “enemy” of his saints, death will be destroyed. But our friend says death will be destroyed by “raising from the dead all that have been destroyed by death,” for he says, when they are raised from the dead they will all live forever. This is not Scriptural. Paul says there will be a resurrection of the unjust. Christ says that the evil-doers will come forth to the resurrection of damnation. Again Paul says of the righteous, they will be raised incorruptible; but of the wicked, they shall reap corruption. 1 Cor. 15 and Gal. 6. And Revelation says that they who do not have part in the first resurrection, will suffer the “second death.” Rev. 20. The “blessed and holy” have part in the first resurrection. The unjust and unholy come forth to the resurrection of damnation, and to the second death. This harmonizes all the Scriptures; and reconciles mercy and justice, and does violence to neither.
6. He says God’s “purpose” in creating man was that he should have dominion over the earth, and this is said “not of one man, but of the race; not a single exception,” &c. But both man and the earth were cursed after this purpose was declared. Now we believe in the redemption, by which the curse will be removed; and the just, the believers in Christ, and they who fear God, will have this “purpose” fulfilled in them. “The meek shall inherit the earth, and delight themselves in the abundance of peace.” “But the wicked shall perish, and the enemies of the Lord shall be as the fat of lambs; they shall consume; into smoke shall they consume away.” “For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off.” Ps. 37: 11, 20, 22; &c.
7. We also believe that Christ came to put away sin by the sacrifice of himself; and we believe this is done in all them who cease to sin; who are justified by faith; who walk not after the flesh but after the spirit. They will reign with him forever. But to them who do not believe; who deny the Lord that died for them; who count the blood of the covenant an unholy thing; who do despite to the spirit of grace, there is reserved tribulation and anguish, indignation and wrath; for they “treasure up to themselves wrath against the day of wrath, and revelation of the righteous judgment of God.” Rom. 2.
8. We also believe the time will come when there will be no more curse. And that will be when the enemies of the Lord are cut off; when the wicked are destroyed; when they are even as if they had not been. And this is a proof of the mercy of God, working with justice. Infinite justice will be honored. “The wages of sin is death.” Justice will be satisfied with the execution of the sentence. And mercy will rejoice that sin and suffering are not perpetuated by the power of the Almighty. We hail with joy the thought that the time will come when the universe will be purified from the defilement of sin; when every creature in Heaven, and in the earth, and in the sea, shall give glory and honor to him that sitteth on the throne, and to the Lamb.
Our friend, who says he belongs to no party, has shown considerable familiarity with the Scriptures, and ingenuity in presenting a theory. But we are certain that he cannot harmonize the Bible with his view, and we invite him candidly to examine both sides of the question, and to discard that theory which virtually ignores one class of texts, and which, professing to exalt the mercy of God, really dishonors him by commuting his justice. May the Spirit of God guide him into all truth. J. H. W.
MANY who have escaped the rocks of gross sin have perished in the sands of self-righteousness.

Purple, Scarlet and Precious Stones.

THE old “mother of harlots,” Rev. 17: 4, 5, is beginning to flaunt her tawdry trappings in the United States. The following is the programme announced to be followed on the occasion of conferring the cardinal’s hat on John McCloskey, D. D., of New York, April 27, 1875, which we suppose has been carried out to the letter:—
“The service will open with a grand procession from the sacristy. First, will be the acolytes, in white surplices, and white, scarlet, and black cassocks. The reverend clergy of the city and others from a distance will follow in the order of their rank, and immediately after them the bishops and archbishops, wearing their rochets, purple cassocks, mantelettas, and berrettas. The celebrant of the Pontifical Pasa, with his assistant priests, deacons of honor, and the deacon and sub-deacon will come next. After the celebrant the Cardinal’s cross-bearer, bearing the archiepiscopal cross, will follow. The procession will close with the Cardinal himself and his attendant ministers. His Eminence will wear his Capa Magna, a long flowing purple robe, which bishops and archbishops are entitled to use when assisting at solemn mass, ‘coram episcopo.’ This robe is fringed with ermine, and has an ermine cape attached. Its train will be borne by four acolytes. The Cardinal will wear, in addition, his archiepiscopal dress, consisting of rochet, purple cassock, manteletta, and beretta.
“When the procession enters the sanctuary, the priests will proceed to the middle isle and occupy the position assigned for their accommodation. The sanctuary will be devoted to the Archbishops and Bishops. It has been enlarged for the occasion, and will be decorated with unusual splender.”
In relation to this event the Battle Creek Journal says:—
“It is perhaps too soon to say what importance attaches to the fact of the appointment of an American Cardinal. A correspondent of the Debates (Paris) from Rome, says the prelate who brought to Monsignor McCloskey his barretta was charged with an important mission, and the Holy See has firmly resolved, should its stay in Rome become insupportable, to transport itself to the United States. Neither France nor Austria could give it asylum, without the most certain risk of war with Germany. England cannot be depended upon to renew the offer of the island of Malta, and Spain is too much disturbed internally to afford a safe refuge to the pope. The nomination of a large number of new bishops for the United States is thought to also have some connection with the ultimate design to make his headquarters here. The Saint Siego is credited with having taken the precaution to create a large reserve fund, which would not be useless in such a contingency. It already amounts to £1,600,000, and increases daily. Undoubtedly, popes and Cardinals will be as safe personally, in the United States as in any country in the world, and perhaps as harmless.” U. S.