Review and Herald, Vol. 43, No. 26. (6/9/1874)

Review and Herald

Jun 9, 1874

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 9, 1874

VISIONS AND PROPHECY.

By George I. Butler

HAVE THEY BEEN MANIFESTED AMONG SEVENTH-DAY ADVENTISTS?

(Concluded.)

We argue still further the genuineness of these manifestations by comparing them with those brought to view in the Scriptures. As God’s work ever has the same general characteristics, the manifestations of his power would be likely to resemble each other in different ages. Before proceeding directly to the Bible argument upon this point it will be necessary to give the reader some general idea of the appearance of the one mentioned while in vision. This is the more necessary to meet a question which may have arisen in the mind of the reader, as to what evidence we have that there is anything about them beyond mere human power and wisdom. We desire to speak upon this point with becoming diffidence, not wishing by any means to minister to the public craving for something sensational and startling, nor make boasts of things miraculous or supernatural.

We are aware of the sentiment existing among sensible, sober people, of incredulity and lack of faith in things of this character. And we have no fault to find with this feeling, because there have been so many false claims put forth of such things; and where wonderful manifestations of power have existed, such have often been mixed up with doctrines so ridiculous and blasphemous, that it is certainly demanded of sensible people that they be cautious in their reception of everything of this nature.

All we ask is that people shall be reasonable. We are prepared to support by hundreds of living truthful witnesses all that we shall claim, so far as facts are concerned, of the manifestations itself, for this thing has not been done in a corner. For nearly thirty years past these visions have been given with greater or less frequency, and have been witnessed by many, oftentimes by unbelievers as well as those believing them. They generally, but not always, occur in the midst of earnest seasons of religious interest while the Spirit of God is specially present, if those can tell who are in attendance. The time Mrs. White is in this condition has varied from fifteen minutes to one hundred and eighty. During this time the heart and pulse continue to beat, the eyes are always wide open, and seem to be gazing at some far distant object, and are never fixed on any person or thing in the room. They are always directed upward. They exhibit a pleasant expression. There is no ghastly look or any resemblance of fainting. The brightest light may be suddenly brought near her eyes, or fiends made as if to thrust something into the eye, and there is never the slightest wink or change of expression on that account; and it is sometimes hours and even days after she comes out of this condition before she recovers her natural sight. She says it seems to her that she comes back into a dark world, yet her eyesight is in nowise injured by her visions.

While she is in vision, her breathing entirely ceases. No breath ever escapes her nostrils or lips when in this condition. This has been proved by many witnesses, among them physicians of skill, and themselves unbelievers in the visions, on some occasions being appointed by a public congregation for the purpose. It has been proved many times by tightly holding the nostrils and mouth with the hand, and by putting a looking-glass before them so close that any escape of the moisture of the breath would be detected. In this condition she often speaks words and short sentences, yet not the slightest breath escapes. When she goes into this condition, there is no appearance of swooning or faintness, her face retains its natural color, and the blood circulates as usual. Often she loses her strength temporarily and reclines or sits; but at other times she stands up. She moves her arms gracefully, and often her face is lighted up with radiance as though the glory of Heaven rested upon her. She is utterly unconscious of everything going on around her, while she is in vision, having no knowledge whatever of what is said and done in her presence. A person may pinch her flesh, and do things which would cause great and sudden pain in her ordinary condition, and she will not notice it by the slightest tremor.

There are none of the disgusting grimaces or contortions which usually attend spiritualist mediums, but calm, dignified, and impressive, her very appearance strikes the beholder with reverence and solemnity. There is nothing fanatical in their appearance. When she comes out of this condition she speaks and writes from time to time what she has seen while in vision; and the supernatural character of these visions is seen even more clearly in what she thus reveals than in her appearance and condition while in vision, for many things have thus been related which it was impossible for her to know in any other way.

Peculiar circumstances in the lives of individuals, whom she never before had seen in the flesh, and secrets hidden from the nearest acquaintances, have been made known by her when she had no personal knowledge of the parties other than by vision. Often has she been in an audience where she was wholly unacquainted with the individuals composing it, when she would get up and point out person after person whom she never had seen before, in the flesh, and tell them what they had done, and reprove their sins. I might mention many other items of like nature, but space forbids. These things can be proved by any amount of testimony, and we confidently affirm that they are of such a character that they could not be accomplished by deception.

We now propose to notice the cases of several in the Bible who as every believer will admit had genuine visions, and see how far these resemble them in their manifestations.

We will first notice the case of Balaam. And lest some shall say he was not a true prophet, will prove the Lord did speak through him on the occasion in question. We know Balaam afterward became wicked; but that does not affect the question. In Num. 23 and 24, we have a full account of the matter. In chap. 23: 5, we read, “The Lord put a word in Balaam’s mouth.” Verse 16 says, “And the Lord met Balaam and put a word in his mouth.” Chap. 24: 2–4 says, “And Balaam lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the Spirit of God came upon him. And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes were open hath said: he hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open.”

These words are repeated in substance in verses 15 and 16. These words are remarkable as showing the condition of Balaam while in vision. His eyes were open. This is always the case with Mrs. White as I have before stated. So the resemblance is exact as far as it is described.

There is another expression in this language worthy of notice. It says the “Spirit of God came upon him,” while the connection shows that this is connected with his having the vision, or of relating what he saw in it. The Spirit of God seemed to take possession of his mind completely, and a vision of such things as God saw fit to show was the result; then the things shown were spoken out for the instruction of others. Thus God’s truth is less liable to be mixed with earthly things than otherwise. This same expression, “The Spirit of God came upon him,” is often used concerning many of the prophets when they wrote or spoke under the inspiration of the Spirit, and from this case it seems likely that what they thus related they thus received in vision.

We next notice the case of Paul, 2 Cor. 12: 1–7: “It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such a one caught up to the third Heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell; God knoweth;) how that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter. Of such a one will I glory: yet of myself will I not glory; but in my infirmities. . . . And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure.”

Paul is speaking here of “visions.” He is speaking of himself having visions, and he was not ashamed of them either as some are in these days, but was in great danger of being exalted because of them, which made it necessary that he be buffeted with this thorn in the flesh. It was through these visions that revelations were given. And it was doubtless by means of them that he was enabled to prophesy more than all others. In regard to the manner of his having visions, it is very plain from this language that he was utterly unconscious of everything around him while in vision. He was caught up to paradise, and it was so real to him that he could not tell himself whether he was actually taken up there in his body, or whether the mind was taken complete possession of by the Spirit of God, and shown things in the third Heaven. In either case, he was entirely shut away from earthly scenes. He was actually shown things in Heaven, and was utterly unconscious of things around him in this world. However much ridicule people may cast upon the idea of persons being shown things in Heaven now, they certainly were in Paul’s time. This is an important testimony in regard to the manner and nature of heavenly visions. Supposing it to be admitted that Paul’s body remained on the earth while he was seeing these things in Heaven. He was not dead. The functions of life would not have been entirely suspended. His heart would have beat and his blood would have circulated, but he would have been oblivious of everything transpiring around him. His mind would have been beholding things in Heaven.

This, as I have shown, is precisely the condition of Mrs. White while in vision. No spiritualist medium that I ever heard of was ever in any such condition. But Paul was, and doubtless others were when seeing things in heavenly vision. After Paul came back to his natural condition, he wrote out such things as were given him to communicate for the benefit of the church.

We next notice the case of Daniel. Certainly his visions were genuine. In chap. 10, we have quite a full description of his condition in vision. The prophet had been humbling himself greatly before God, and for three full weeks had tasted no pleasant food. Verses 5–11: “Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz; his body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision; for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me; for my comeliness [or vigor, margin] was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words; and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, a hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling.”

Here is Daniel’s description of this vision. He was permitted to behold one of the angels of God and listen to his words. The Spirit of God came upon him, and through this agency he was enabled to see this vision. The others who were present “saw not the vision.” In fear and quaking they hid themselves. The manner of his beholding this is also worthy of notice. “He lifted up his eyes.” The effect of the vision upon him was such that he lost his strength. “There remained no strength” in him, yet he still heard the voice of the angel’s words. Soon after this he stood upon his feet.

As I have already stated in my description of Mrs. White’s condition while in vision, every one of these particulars is often seen in her case when she is in vision. The prophet Daniel continues his description of his own case as follows, verse 16: “And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”

Here the prophet speaks words to the angel, but positively declares there is no “breath in him.” He was not fainting or swooning. He had the possession of his faculties so that he could clearly understand what the angel said and did, and to any one who can conceive of the circumstances it must be evident that his mind was entirely removed from all earthly scenes. The case of Mrs. White as I have already described is precisely similar. She speaks words and sentences to her accompanying angel, never to others while in vision. But there is no breath as has often been proved by holding a looking glass before

her as she spoke. The power to speak is given, as it was in Daniel’s case, by the divine strength supernaturally imparted. These facts can be proved by scores and hundreds of witnesses.

Here we leave the Bible argument. To our mind, we have proved beyond a reasonable doubt that these visions are just such as the Bible teaches are given through the influence of the Holy Spirit. We have shown that the gifts of the Spirit were to be perpetuated in the church, that they were to be seen in the last days. We have taken the tests given in the Bible to show the difference between the spurious and the genuine, and every rule given proves these to be true. We have noticed nearly every instance where the nature of the manifestations of true visions in the Bible is given, and we find these exactly similar. We are compelled, therefore, to conclude that these are genuine visions of the Spirit of the Lord, or that the Bible has left us wholly unable to determine between the true and the spurious.

As the Scriptures are designed to “thoroughly furnish” the man of God unto all good works, we can rely upon them in this case. We believe these visions because the Bible teaches them. We use the rules given in that holy book and are forced to the conclusion that these manifestations are the work of the Spirit of God. Instead of our setting up these visions above and outside of the Scriptures as another rule of authority, as our opponents pretend, we claim that none can really take the Bible and fairly apply its teachings without accepting these visions as from God. The Bible is the supreme authority in deciding this as well as other questions. When it tells us to “try the spirits,” to “prove all things,” and “hold fast that which is good,” it is our duty to do this. We find by so doing that these visions harmonize perfectly with the Scripture, and that they in no case contradict themselves or the Bible. They everywhere teach the purest doctrine, and even their bitterest enemies admit that a person will be saved if he will obey them.

We have tested them as a people for nearly a quarter of a century, and we find we prosper spiritually when we heed them, and suffer a great loss when we neglect them. We have found their guidance to be our safety. They never have led us into fanaticism in a single instance, but they have ever rebuked fanatical and unreasonable men. They everywhere direct us to the Scriptures as the great source of true instruction, and to the example of Jesus Christ as the true pattern. They never claim to be given to take the place of the Bible, but simply to be a manifestation of one of those spiritual gifts set in the church by its divine Lord; and as such, should have their proper weight.

We admit that their influence upon S. D. Adventists during their past history has been weighty, but it has always been for good, and always had a tendency to make us a better people. Having been in exercise for so many years among us, we are certainly prepared to judge by this time in regard to the nature of their teachings. Our opponents hold various and contradictory opinions in regard to them. Some claim they are akin to spiritualism. This we totally deny. They preceded spiritualism in their manifestation. The first vision being given in 1844, while spiritualism in its modern development did not appear till 1848 in the Rochester knockings. This latter came as all counterfeits come, after the genuine has been seen. When spiritualism had fairly begun to claim public attention, and almost everybody believed it to be a wretched humbug, the visions pointed out its true character, and said in the plainest terms that it would increase and spread till it would wield a mighty influence. See Experience and Views, pp. 47, 48. No one thought then such a thing would be. But time has proved the truth of the statement. The visions expose the true character of spiritualism and fully condemn its teachings, speaking of it as a masterpiece of Satan, the work of demons, designed to deceive men to their eternal ruin, and as a special deception for the last days of time. There is no union or sympathy in the least degree between the visions and spiritualism.

Others of our objectors profess to think Mrs. White a good woman, but that she is self-deceived and thinks she has visions when she does not, or that she is diseased in some mysterious manner, and in this sickness her mind is in some way so disordered that she fancies she has this special light, &c. To any one who has any knowledge of the subject at all, this conclusion is so absurd as not to be worth noticing. It must be a very peculiar kind of sickness indeed that would affect a person at various and irregular intervals for nearly thirty years, enable her to live hours without breathing, and relate things concerning people she had never seen in the flesh, which none but their most intimate friends were aware of, to make predictions time and again which in years after were marvelously fulfilled, and to give her light to guide this body of people through some of the hardest spots in their experience, and help us out of the worst trials we have ever had, when the experience of our wisest ministers was unavailing. Such kind of fainting spells as these must be something new under the sun.

Other opposers claim that she is a rank deceiver, and pretends to have these visions when she does not, and thus lies and swindles. Of course if such be the case, she is one of the worst persons the world has ever seen, and should be exposed at once. But so far as this is concerned, we reply that there are too many living witnesses who have seen these visions, which I have shown are of such a character that they could not be pretended. The persons are scarce who can hold their breath three hours, and deceive skillful physicians by it, and do the things I have already referred to. This thing has been too long in progress to be done by collusion and deception, and there are too many living witnesses; for she has had visions at various times in the presence of large audiences where all were permitted to see for themselves. And no one can assign any sufficient motive for such deception. No deceiver could continue for thirty years to lead such a public life, to speak before such audiences, and write thousands of pages for the press without showing out his or her true character. Her writings are open to the inspection of the world, and we defy the closest scrutiny to detect one immoral sentence. Says our Saviour, “By their fruits ye shall know them.” Does he tell the truth, or not? She has ever led an active life of itinerancy, away from the comforts of home, laboring for the good of others as but few labor. She has proved herself the friend of the orphan, the sorrowing, and the destitute. Her life has been one of toil and suffering for others’ good, and we can only account for the bitter spirit of hatred which has followed her by recollecting that the same spirit was manifested toward her Master.

Some object to these visions because they are given to a woman. They would not think them so objectionable if they came to a man. In reply we would say, It is for God to choose his own agents. He has in ages past often chosen women in this capacity. Deborah was a prophetess. Judges 4: 4. King Josiah sought counsel from God through Huldah. 2 Kings 22: 14. Anna also was a prophetess. Luke 2: 36. Philip had four daughters, virgins, which did prophesy. Acts 21: 9. All these had visions. The Scripture says, “If there be a prophet among you I the Lord will make myself known unto him in a vision;” and the prophet Joel said, “Your daughters shall prophesy in the last days.” Acts 2: 17. So this objection is of no force.

Objectors urge further that, because the Revelator says, “For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book,” &c., therefore, there was to be no further revelation from God. We reply that these visions do not add unto the book of Revelation, of which John writes. He is not speaking in regard to any writings except his own book, much less the whole canon of inspiration. The Bible had not been then collected as it now is into one volume, and was not for several hundred years after this. It is generally conceded by commentators that the gospel of John was written after the book of Revelation. So if this objection would apply in the case of these visions, which never claim to be a part of the book of Revelation, it would apply just as much to John himself, who wrote his gospel still later. But these words of John which I have quoted are designed simply to prevent persons from interpreting the book of Revelation and palming off their writings as his, or taking away a part. They have no reference whatever to other persons’ writing what the Lord revealed to them, and giving it to the world themselves.

It is again objected that the Bible alone is sufficient, because Paul tells us, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works.” If all Scripture is profitable, we suppose those portions are which teach the perpetuity of spiritual gifts, and that tell us they will be in the church in the last days, and tell us how to distinguish between the false and genuine. These prove the visions under consideration to be of the right stamp.

Paul, in speaking of the “Scripture,” is evidently referring to the Old Testament, which was in his day everywhere known by that designation. Some of the New Testament was not then written as we find by looking at the date of his epistles, and those of other books. Because Paul says the Scriptures were able to “thoroughly furnish” the man of God in his day to all good works, we should not conclude that the New Testament was of no account, or that those portions not yet written were valueless, or that the epistle Paul was then penning was to be rejected. This objection would apply with the same force against either of these that it does against the visions. But it may be said that these were given by the inspiration of the Spirit, and were therefore Scripture. Very well. Whenever they were put forth, they were to be tested by the rules given to determine that point. All we ask is, that the same rules be applied to every other case, and we will abide the result.

Seventh-day Adventists believe in these visions because the Bible teaches them. They do not make them in any sense a test of fellowship, knowing very well the prejudice which exists against everything of this kind, and that the people have been witnesses to many false manifestations. They leave every one perfectly free to come to their own conclusions concerning them. They are not ashamed of these visions, but thankful to God for his care and interest in giving them, as their instructions have been of great benefit. They claim the right to believe in them and to present the reasons for such belief. There are some in their churches who have not been acquainted with Mrs. White, or had evidence sufficient to satisfy them in regard to the visions. These are not disturbed. It is true that many of those who have longest believed in the tenets of this church have faith in the visions as from the Lord. These were at first as skeptical as any. But after much investigation and careful observation of the workings of this cause, they were forced to this conclusion.

The evidences which I have noticed are submitted to a candid public, hoping they will be fairly considered. There is much more which might be said; but it is believed that what is presented is sufficient to satisfy any one who will candidly consider the subject with a determination to arrive at the truth. We fully believe we have reached the last church, that the great day of God is soon to burst upon the world, and that the spirit of prophecy exists among his servants, as God has declared it would. To the question proposed at the head of this article, Do visions and prophecy exist among S. D. Adventists? we therefore answer, Yes.

GEO. I. BUTLER.

THE SINNER'S REFUGE.

Heb. 9 : 22.

WITHOUT blood is no remission, Thus the Lord proclaims from Heaven ; Blood must flow, on this condition— Thus alone is sin forgiven. Yes, a victim must be slain, Else all hope of life is vain.

But the victim, who shall find it— Such a one as sinners need? To the altar who shall bind it? Who shall make the victim bleed? Such a victim as must die All the world could not supply.

God himself provides the victim ; Jesus is the Lamb of God ; Heaven, and earth, and hell afflict him, While he bears the sinner's load, 'Tis his blood, his blood alone, Can for human guilt atone.

Joyful truth! he bore transgression In his body on the cross ; Through his blood there's full remission For the vilest, e'en for us ; Jesus for the sinner bleeds— Nothing more the sinner needs.

—Dublin Tract.

The Kingdom.—No. 10.

By J. H. WAGGONER

To show how false expositions pervert the testimony of the Scriptures, and thus cause a departure from truths plainly revealed, we refer to the use which is made of the second Psalm. The eighth verse reads: “Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.” From this it is argued that, as Jesus is a Saviour, when the heathen are given to him he will, of course, convert and save them. But they who reason thus seem to forget that Christ is yet to put off the robes of his priesthood, and to put on the garments of vengeance. Isa. 59:17. It is his prerogative to “take vengeance on them that know not God,” as well as to grant the remission of sins. He ascended on high as a priest or intercessor, and is there to sit at his Father’s right hand till his foes are made his footstool. Ps. 110:1. Then, when his foes are put under his feet, will Ps. 2:8, 9, be fulfilled, as follows: “Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt rule them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.”

Surely, no conversion is contemplated in this text. They are given into his hands to be destroyed, or broken, and dashed in pieces. This will be when the great day of his wrath is come, when the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, will endeavor to hide from his presence, Rev. 6:15–17; when he shall be revealed from Heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. 2 Thess. 1:7, 8.

Thus the intercessory work of our Saviour does not contemplate the conversion of the world as its finality, but it will close with the giving of his enemies into his possession, and making them his footstool, or putting them under his feet. And he will come as King of kings and Lord of lords (of the kings and lords of this world), to destroy them and their armies. Rev. 19. Then, instead of looking for a time of peace when the Lord has not said peace, it would be better to listen to the admonition to be wise, and serve “the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little.” Ps. 2:10–12.

We believe in the triumph of the truth, in the triumph of the church of Christ; but not by mere numbers, nor in this present state. The saints will shout their triumph when this mortal puts on immortality. 1 Cor. 15:51–55. They will sing their song of victory on the sea of glass before the throne of God. Rev. 15:2, 3; 4:6. Having thus shown that the doctrine of the world’s conversion is contradicted by direct statements of Scripture, we turn to the examination of another question.

2. The subject of the promise to Israel is a very extensive one, as it stands related to all of God’s revealed purposes, to some extent. In our remarks we shall aim to be as brief as may be consistent with a correct presentation of the truth.

The first point we shall notice is that of the new covenant, not because all who believe in the return of the Jews raise an argument upon it, but because it is necessary to meet the argument which has been based on it, and because a correct understanding of this throws light on all other points. It is really the governing question on this whole subject. The argument as presented by believers in the “Age to Come,” who are specially committed in favor of this form of Judaism, has been given in brief as follows:—

“The new covenant, embracing forgiveness of sins, is to be made with the house of Israel and Judah. This has not yet been done; for the scripture from which the text is quoted (Jer. 31) says, ‘They shall not cease from being a nation before me forever,’ but they are yet rejected and scattered. Hence it must be made in the Age to Come.”

We readily admit that this covenant was to be made with Israel and Judah, for so it is written. But we do not admit that it is to be made in the future, nor that it is for Israel and Judah only. That it has been made, and with them, the Scriptures clearly prove as we shall now show.

The angel said to the prophet Daniel, “Seventy weeks are cut off [from the 2300 days] upon thy people.” This must be understood of Israel and Judah, who were to fall from their pre-eminence at the end of that time. Of the Messiah, the angel said, “He shall confirm the covenant with many for one week; and in the midst of the week he shall cause the sacrifice and oblation to cease.” Dan. 9:24, 27. The last week of the seventy which were determined, or cut off, upon that people, commenced at the commencement of Christ’s preaching, was half expired at his crucifixion, and terminated at the time the apostles turned to the Gentiles. The whole of this week was given to that people.

In fulfillment of this prophecy, at the end of the sixty-nine weeks, Messiah commenced preaching the gospel of the kingdom, saying, “The time is fulfilled.” Mark 1:15. And he said, “I am not sent but to the lost sheep of the house of Israel.”

Matt. 15:24. He sent forth the twelve to preach the same gospel of the kingdom, with this order, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not.” Matt. 10:6–8. After his resurrection he commissioned his disciples to preach the gospel, “beginning at Jerusalem.” Luke 24:47. This they did, tarrying at Jerusalem till they had received the Holy Spirit of promise, and they went to their brethren in all parts. But after a time, when the Jews contradicted and blasphemed, Paul and Barnabas said to them, “It was necessary that the word of God should first have been spoken to you.” Acts 13:46.

We cannot believe that salvation was more necessary for the Jew than for the Gentile, or that either could be saved without the gospel: hence this necessity for preaching to them first was solely for the fulfillment of the prophecy and promise to them. Peter said to them at Jerusalem, in the temple, “Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God having raised up his son Jesus, sent him to bless you, in turning away every one of you from his iniquities.” Acts 3:25, 26. Paul said of them, “Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants [plural], and the giving of the law, and the service of God, and the promises.” Rom. 9:4. Also the objection itself is based on a text in Jeremiah which Paul quotes in his letter to his Hebrew brethren, in which he says, “We have such an high priest,” speaking of the new covenant as being already made, in contrast with the old which had ceased; and not only for them, but also for their brethren who had transgressed under the first covenant, was he ministering. Heb. 9:15.

The importance of this subject cannot be overestimated, as the hopes of all center in it. We trust every reader will be interested in the following truths.

No sin was taken away by the first covenant; therefore, it was typical of the new, in which alone sin is taken away. And for this reason, it is declared that Christ is the mediator of the new, for the transgressions under the old. Heb. 10:1–4; 9:9–15. Hence, if the new is not yet made, Christ is not yet a mediator, and there is yet no forgiveness.

The priests of the two covenants cannot change places of ministration; for under the first, or on earth, the priest of the new could not minister; Heb. 7:13–17; 8:1–4; for if he did, he would officiate as a type of himself. And under the new, there is but “one mediator;” 1 Tim. 2:5; and his priesthood is on his Father’s throne in Heaven. Heb. 8:1–5. This excludes all of the order of Aaron.

Under the old covenant there were many offerings, and the priests succeeded one another in office. In the new, there is but one offering, one priest, and he enters into Heaven itself by his own blood, shed once for all.

Christ is the mediator of the new covenant. Heb. 9:15; 12:24. The Scriptures invariably speak of him as being a mediator at the present time. Heb. 8:6; 1 Tim. 2:5; 1 John 2:1; Heb. 9:24; Rom. 8:34. They never speak of him as a priest, mediator, or intercessor, in any future dispensation.

Again, the blood of Christ is the blood of the new covenant. Matt. 26:28. As “the life is in the blood,” and man by transgression has forfeited his life, blood is given to make an atonement. Lev. 17:11. Therefore, “without shedding of blood is no remission.” Heb. 9:22. When Paul says, “He is the mediator of the new testament,” he gives a reason, the force of which all must acknowledge as bearing on this question. He says, “For where a testament is, there must also of necessity be the death of the testator. For a testament is of force after men are dead.” Heb. 9:16, 17. If Christ is not the testator here referred to, then another must die to ratify the covenant. But who will contend for this? Thus it is proved beyond the possibility of contradiction that the new testament or covenant was ratified, or “of force,” when Christ died.

The scriptures which have been quoted to show that it was made with Israel, also show that it was to extend to others as well as to them. Thus, when Christ commissioned his apostles, he said that “repentance and remission of sins should be preached in his name AMONG ALL NATIONS,” “beginning at Jerusalem.” Luke 24:47. If this covenant had not been made with them, and the gospel first preached to them, the Scriptures would not have been fulfilled; neither would they have been fulfilled if it had been confined to them. See again Acts 13:46, 47: “It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles, for so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth.” See Isa. 42:6.

Mark well this point: The gospel was first preached to them, and it was not taken from them; they put it from themselves. And from that day to this, it has been preached to them—to all of them who would hear, as well as to the Gentiles. When Paul says, “Whosoever shall call upon the name of the Lord shall be saved,” all say that that includes the Gentiles; but will “whosoever” exclude the Jews?

Now, we see that it is a great error to call this a Gentile dispensation, as is frequently done, and to look for a time when the Jews will be restored to national pre-eminence in order to the fulfillment of the promises to them. The Gentiles were never made exclusive nor pre-eminent heirs of the promises of God in any dispensation. They never had, nor will they ever have, advantage of the Jews, in or out of the gospel. The Jews had a pre-eminence even in this dispensation, so that the promises of the new covenant were termed theirs; but the middle wall of partition was broken down; the difference in privilege abolished, and it was henceforth ordained that “the Gentiles should be fellow-heirs, and of the same body.” Eph. 3:6. What this body was, may be learned from Eph. 2:12–19. The Gentiles were in time past “aliens from the commonwealth of Israel, and strangers from the covenants of promise.” “But now, in Christ Jesus, ye, who sometimes were far off, ARE MADE NIGH by the blood of Christ. For he is our peace, who hath made BOTH ONE, and hath broken down the middle wall of partition, . . . for to make in himself of twain one new man, so making peace, and that he might reconcile both unto God in one body by the cross . . . Now therefore ye [Gentiles] are NO MORE STRANGERS AND FOREIGNERS [from the commonwealth of Israel], but FELLOW-CITIZENS with the saints, and of the household of God.”

Jesus himself testified to the same thing when he said to the Jews, “And other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be ONE FOLD AND ONE SHEPHERD.” John 10:16. Here is a unity of the flock which should not be lost sight of; even as the Saviour prayed for them that should believe on him, “that they all may be one.” John 17:21.

J. H. WAGGONER.

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