THE BIBLE AS A DIVINE REVELATION VIEWED IN THE LIGHT OF REASON

THE CLAIMS OF THE BIBLE AND ITS SURFACE EVIDENCE OF CREDIBILITY—ITS ANTIQUITY AND PRESERVATION—ITS MORAL INFLUENCE—MOTIVES OF THE WRITERS—GENERAL CHARACTER OF THE WRITINGS—THE BOOKS OF MOSES—THE LAW OF MOSES—PECULIARITIES OF THE GOVERNMENT INSTITUTED BY MOSES—IT WAS NOT A SYSTEM OF PRIESTCRAFT—INSTRUCTIONS TO CIVIL RULERS—RICH AND POOR ON A COMMON LEVEL BEFORE THE LAW—SAFEGUARDS AGAINST TAMPERING WITH THE RIGHTS OF THE PEOPLE—THE PRIESTHOOD NOT A FAVORED CLASS, HOW SUPPORTED, ETC.—OPPRESSION OF FOREIGNERS, WIDOWS, ORPHANS AND SERVANTS GUARDED AGAINST—THE PROPHETS OF THE BIBLE—IS THERE A COMMON BOND OF UNION BETWEEN THE LAW, THE PROPHETS AND THE NEW TESTAMENT WRITERS?—MIRACLES NOT UNREASONABLE—THE REASONABLE CONCLUSION.

THE Bible is the torch of civilization and liberty. Its influence for good in society has been recognized by the greatest statesmen, even though they for the most part have looked at it through the various glasses of conflicting creeds, which, while upholding the Bible, grievously misrepresent its teachings. The grand old book is unintentionally but woefully misrepresented by its friends, many of whom would lay down life on its behalf; and yet they do it more vital injury than its foes, by claiming its support to their long-revered misconceptions of its truth, received through the traditions of their fathers. Would that awaken them to, re-examine their oracle, and put to confusion its enemies by disarming them of their weapons!

Since the light of nature leads us to expect a fuller revelation of God than that which nature supplies, the reasonable, thinking mind will be prepared to examine the claims of anything purporting to be a divine revelation, which bears a reasonable surface evidence of the truthfulness of such claims. The Bible claims to be such a revelation from God, and it does come to us with sufficient surface evidence as to the probable correctness of its claims, and gives us a reasonable hope that closer investigation will disclose more complete and positive evidence that it is indeed the Word of God.

The Bible is the oldest book in existence; it has outlived the storms of thirty centuries. Men have endeavored by every means possible to banish it from the face of the earth: they have hidden it, burned it, made it a crime punishable with death to have it in possession, and the most bitter and relentless persecutions have been waged against those who had faith in it; but still the book lives. Today, while many of its foes slumber in death, and hundreds of volumes written to discredit it and to overthrow its influence, are long since forgotten, the Bible has found its way into every nation and language of earth, over two hundred different translations of it having been made. The fact that this book has survived so many centuries, notwithstanding such unparalleled efforts to banish and destroy it, is at least strong circumstantial evidence that the great Being whom it claims as its Author has also been its Preserver.

It is also true that the moral influence of the Bible is uniformly good. Those who become careful students of its pages are invariably elevated to a purer life. Other writings upon religion and the various sciences have done good and have ennobled and blessed mankind, to some extent; but all other books combined have failed to bring the joy, peace and blessing to the groaning creation that the Bible has brought to both the rich and the poor, to the learned and the unlearned. The Bible is not a book to be read merely: it is a book to be studied with care and thought;" for God's thoughts are higher than our thoughts, and his ways than our ways." And if we would comprehend the plan and thoughts of the infinite God, we must bend all our energies to that important work. The richest treasures of truth do not always lie on the surface.

This book throughout constantly points and refers to one prominent character, Jesus of Nazareth, who, it claims, is the Son of God. From beginning to end his name,office, and work, are made prominent. That a man called Jesus of Nazareth lived, and was somewhat noted, about the time indicated by the writers of the Bible, is a fact of history outside the Bible, and it is variously and fully corroborated. That this Jesus was hung on a torture stake because he had rendered himself offensive to the Jews and their priesthood is a further fact established by history outside the evidence furnished by the New Testament writers. The writers of the New Testament (except Paul and Luke) were the personal acquaintances and disciples of Jesus of Nazareth, whose doctrines their writings set forth.

The existence of any book implies motive on the part of the writer. We therefore inquire, What motives could have inspired these men to espouse the cause of this person? He was condemned to death and hung on a torture stake as a malefactor by the Jews, the most religious among them assenting to and demanding his death, as one unfit to live. And in espousing his cause, and promulgating his doctrines, these men braved contempt, deprivation and bitter persecution, risked life itself, and in some cases even suffered martyrdom.

Admitting that while he lived Jesus was a remarkable person, in both his life and his teaching, what motive could there have been for any to espouse his cause after he was dead?—especially when his death was so ignominious? And if we suppose that these writers invented their narratives, and that Jesus was their imaginary or ideal hero, how absurd it would be to suppose that sane men, after claiming that he was the Son of God, that he had been begotten in a supernatural way, had supernatural powers by which he had healed lepers, restored sight to those born blind, caused the deaf to hear, and even raised the dead—how very absurd to suppose that they would wind up the story of such a character by stating that a little band of his enemies executed him as a felon, while all his friends and disciples, and among them the writers themselves, forsook him and fled in the trying moment?

The fact that profane history does not agree in some respects with these writers should not lead us to regard their records as untrue. Those who do thus conclude should assign and prove some motive on the part of these writers for making false statements. What motives could have prompted them? Could they reasonably have hoped thereby for fortune, or fame, or power, or any earthly advantage? The poverty of Jesus' friends, and the unpopularity of their hero himself with the great religionists of Judea, contradict such a thought; while the facts that he died as a malefactor, a disturber of the peace, and that he was made of no reputation, held forth no hope of enviable fame or earthly advantage to those who should attempt to re-establish his doctrine.

On the contrary, if such had been the object of those who preached Jesus, would they not speedily have given it up when they found that it brought disgrace, persecution, imprisonment, stripes and even death? Reason plainly teaches that men who sacrificed home, reputation, honor and life; who lived not for present gratification; but whose central aim was to elevate their fellowmen, and who inculcated morals of the highest type, were not only possessed of a motive, but further that their motive must have been pure and their object grandly sublime.

Reason further declares that the testimony of such men, actuated only by pure and good motives, is worthy of ten times the weight and consideration of ordinary writers. Nor were these men fanatics: they were men of sound and reasonable mind, and furnished in every case a reason for their faith and hope; and they were perseveringly faithful to those reasonable convictions.

And what we have here noticed is likewise applicable to the various writers of the Old Testament. They were, in the main, men notable for their fidelity to the Lord; and this history as impartially records and reproves their weaknesses and shortcomings as it commends their virtues and faithfulness. This must astonish those who presume the Bible to be a manufactured history, designed to awe men into reverence of a religious system.

There is a straightforwardness about the Bible that stamps it as truth. Knaves, desirous of representing a man as great, and especially if desirous of presenting some of his writings as inspired of God, would undoubtedly paint such a one's character blameless and noble to the last degree. The fact that such a course has not been pursued in the Bible is reasonable evidence that it was not fraudulently gotten up to deceive.

 

Having, then, reason to expect a revelation of God's will and plan, and having found that the Bible, which claims to be that revelation, was written by men whose motives we see no reason to impugn, but which, on the contrary, we see reason to approve, let us examine the character of the writings claimed as inspired, to see whether their teachings correspond with the character we have reasonably imputed to God, and whether they bear internal evidence of their truthfulness.

 

The first five books of the New Testament and several of the Old Testament are narratives or histories of facts known to the writers and vouched for by their characters. It is manifest to all that it did not require a special revelation simply to tell the truth with reference to matters with which they were intimately and fully acquainted.

Yet, since God desired to make a revelation to men, the fact that these histories of passing events have a bearing on that revelation would be a sufficient ground to make the inference a reasonable one, that God would supervise, and so arrange, that the honest writer whom he selected for the work should be brought in contact with the needful facts.

The credibility of these historic portions of the Bible rests almost entirely upon the characters and motives of their writers. Good men will not utter falsehoods. A pure fountain will not give forth bitter waters. And the united testimony of these writings silences any suspicion that their authors would say or do evil, that good might follow.

It in no way invalidates the truthfulness of certain books of the Bible, such as Kings, Chronicles, Judges, etc., when we say that they are simply truthful and carefully kept histories of prominent events and persons of their times. When it is remembered that the Hebrew Scriptures contain history, as well as the law and the prophecies, and that their histories, genealogies, etc., were the more explicit in detailing circumstances because of the expectancy that the promised Messiah would come in a particular line from Abraham, we see a reason for the recording of certain facts of history considered indelicate in the light of this century.

For instance, a clear record of the origin of the nations of the Moabites and of the Ammonites, and of their relationship to Abraham and the Israelites, was probably the necessity in the historian's mind for a full history of their nativity. (Gen. 19: 36-38) Likewise, a very detailed account of Judah's children is given, of whom came David, the king, through whom the genealogy of Mary, Jesus' mother, as well as that of Joseph, her husband (Luke 3: 23, 31,33, 34; Matt. 1: 2-16), is traced back to Abraham. Doubtless the necessity of thoroughly establishing the pedigree was the more important, since of this tribe (Gen. 49: 10) was to come the ruling King of Israel, as well as the promised Messiah, and hence the minutiae of detail not given in other instances. Gen. 38

There may be similar or different reasons for other historic facts recorded in the Bible, of which by and by we may see the utility, which, were it not a history, but simply a treatise on morals, might without detriment be omitted; though no one can reasonably say that the Bible anywhere countenances impurity. It is well, furthermore, to remember that the same facts may be more or less delicately stated in any language; and that while the translators of the Bible were, rightly, too conscientious to omit any of the record, yet they lived in a day less particular in the choice of refined expressions than ours; and the same may be surmised of the early Bible times and habits of expression. Certainly the most fastidious can find no objection on this score to any expression of the New Testament.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

  

 

 

 

EARTH'S NIGHT OF SIN TO TERMINATE IN A MORNING OF JOY

A NIGHT OF WEEPING AND A MORNING OF JOY—TWO METHODS OF SEEKING TRUTH—THE METHOD HEREIN PURSUED—SCOPE OF THE WORK—A DIFFERENCE BETWEEN THE REVERENT STUDY OF THE SCRIPTURES AND THE DANGEROUS HABIT OF SPECULATION—THE OBJECT OF PROPHECY—THE PRESENT RELIGIOUS CONDITION OF THE WORLD VIEWED FROM TWO STANDPOINTS —EGYPTIAN DARKNESS—A BOW OF PROMISE—THE PATH OF THE JUST PROGRESSIVE—CAUSE OF THE GREAT APOSTASY—THE REFORMATION—THE SAME CAUSE AGAIN HINDERS REAL PROGRESS—PERFECTION OF KNOWLEDGE NOT A THING OF THE PAST, BUT OF THE FUTURE.


THE TITLE of this series of Studies—"The Divine Plan of the Ages," suggests a progression in the Divine arrangement, foreknown to our God and orderly. We believe the teachings of Divine revelation can be seen to be both beautiful and harmonious from this standpoint and from no other.

The period in which sin is permitted has been a dark night to humanity, never to be forgotten; but the glorious day of righteousness and divine favor, to be ushered in by Messiah, who, as the Sun of Righteousness, shall arise and shine fully and clearly into and upon all, bringing healing and blessing, will more than counterbalance the dreadful night of weeping, sighing, pain, sickness and death, in which the groaning creation has been so long. "Weeping may endure for a night, but joy cometh in the MORNING." Psa. 30: 5

 As though by instinct, the whole creation, while it groans and travails in pain, waits for, longs for and hopes for the DAY, calling it the Golden Age; yet men grope blindly, because not aware of the great Jehovahs gracious purposes. But their highest conceptions of such an age fall far short of what the reality will be.

The great Creator is preparing a "feast of fat things," which will astound his creatures, and be exceedingly, abundantly beyond what they could reasonably ask or expect. And to his wondering creatures, looking at the length and breadth, the height and depth of the love of God, surpassing all expectation, he explains: "My thoughts are not your thoughts, neither are your ways my ways, saith the Lord; for as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." Isa. 55: 8, 9

Though in this work we shall endeavor, and we trust with success, to set before the interested and unbiased reader the plan of God as it relates to and explains the past, the present and the future of his dealings, in a way more harmonious, beautiful and reasonable than is generally understood, yet that this is the result of extraordinary wisdom or ability on the part of the writer is positively disclaimed. It is the light from the Sun of Righteousness in this dawning of the Millennial Day that reveals these things as "present truth," now due to be appreciated by the sincere—the pure in heart.

Since skepticism is rife, the very foundation of true religion, and the foundation of truth, is questioned often, even by the sincere. We have endeavored to uncover enough of the foundation upon which all faith should be built—the Word of God—to give confidence and assurance in its testimony, even to the unbeliever. And we have endeavored to do this in a manner that will appeal to and can be accepted by reason as a foundation. Then we have endeavored to build upon that foundation the teachings of Scripture in,such a manner that, so far as possible, purely human judgment may try its squares and angles by the most exacting rules of justice which it can command.

Believing that the Scriptures reveal a consistent and harmonious plan, which, when seen, must commend itself to every sanctified conscience, this work is published in the hope of assisting students of the Word of God, by suggesting lines of thought which harmonize with each other and with the inspired Word.

Those who recognize the Bible as the revelation of God's plan—and such we specially address —will doubtless agree that, if inspired of God, its teachings must, when taken as a whole, reveal a plan harmonious and consistent with itself, and with the character of its Divine Author. Our object as truth-seekers should be to obtain the complete, harmonious whole of God's revealed plan; and this, as God's children, we have reason to expect, since it is promised that the spirit of truth shall guide us into all truth. John 16: 13

As inquirers, we have two methods open to us. One is to seek among all the views suggested by the various sects of the church, and to take from each that element which we might consider truth—an endless task. A difficulty which we should meet by this method would be, that if our judgment were warped and twisted, or our prejudices bent in any direction —and whose are not?—these difficulties would prevent our correct selection, and we might choose the error and reject the truth.

Again, if we should adopt this as our method we should lose much, because the truth is progressive, shining more and more unto the perfect day, to those who search for it and walk in the light of it, while the various creeds of the various sects are fixed and stationary, and were made so centuries ago.

And each of them must contain a large proportion of error, since each in some important respects contradicts the others. This method would lead into a labyrinth of bewilderment and confusion.

The other method is to divest our minds of all prejudice, and to remember that none can know more about the plans of God than he has revealed in his Word, and that it was given to the meek and lowly of heart; and, as such, earnestly and sincerely seeking its guidance and instruction only, we shall by its great Author be guided to an understanding of it, as it becomes due to be understood, by making use of the various helps divinely provided. Please Read Eph. 4: 11-16.

As an aid to this class of students, this work is specially designed. It will be noticed that its references are to Scripture only, except where secular history may be called in to prove the fulfilment of Scripture statements. The testimony of modern theologians has been given no weight, and that of the so-called Early Fathers has been omitted.

Many of them have testified in harmony with thoughts herein expressed, but we believe it to be a common failing of the present and all times for men to believe certain doctrines because others did so, in whom they had confidence. This is manifestly a fruitful cause of error, for many good people have believed and taught error in all good conscience. (Acts 26: 9)

Truth-seekers should empty their vessels of the muddy waters of tradition and fill them at the fountain of truth—God's Word. And no religious teaching should have weight except as it guides the truth-seeker to that fountain.

For even a general and hasty examination of the whole Bible and its teaching, this work is too small; but, recognizing the haste of our day, we have endeavored to be as brief as the importance of the subjects seemed to permit.

To the interested student we would suggest that it will be useless for him merely to skim over this work, and hope to obtain the force and harmony of the plan suggested, and the Scripture evidences herein presented. We have endeavored throughout to present the various fragments of truth, not only in such language, but also in such order, as would best enable all classes of readers to grasp the subject and general plan clearly.

While thorough and orderly study is necessary to the appreciation of any of the sciences, it is specially so in the science of Divine revelation. And in this work it is doubly necessary, from the fact that in addition to its being a treatise on divinely revealed truths, it is an examination of the subject from, so far as we know, an altogether different standpoint from that of any other work.

We have no apology to offer for treating many subjects usually neglected by Some—among others, the coming of our Lord, and the prophecies and symbolism of the Old and New Testaments. No system of theology should be presented, or accepted, which overlooks or omits the most prominent features of Scripture teaching.

We trust, however, that a wide distinction will be recognized between the earnest, sober and reverent study of prophecy and other scriptures, in the light of accomplished historic facts, to obtain conclusions which sanctified common sense can approve, and a too common practice of general speculation, which, when applied to divine prophecy, is too apt to give loose rein to wild theory and vague fancy. Those who fall into this dangerous habit generally develop into prophets (?) instead of prophetic students.

No work is more noble and ennobling than the reverent study of the revealed purposes of God—"which things the angels desire to look into." (1 Pet. 1: 12)

The fact that God's wisdom provided prophecies of the future, as well as statements regarding the present and the past, is of itself a reproof by Jehovah of the foolishness of some of his children, who have excused their ignorance and neglect of the study of His Word by saying: "There is enough in the fifth chapter of Matthew to save any man." Nor should we suppose that prophecy was given merely to satisfy curiosity concerning the future.

Its object evidently is to make the consecrated child of God acquainted with his Father's plans, thus to enlist his interest and sympathy in the same plans, and to enable him to regard both the present and the future from God's standpoint. When thus interested in the Lord's work, he may serve with the spirit and with the understanding also; not as a servant merely, but as a child and heir. Revealing to such what shall be, counteracts the influence of what now is. The effect of careful study cannot be otherwise than strengthening to faith and stimulating to holiness.

In ignorance of God's plan for the recovery of the world from sin and its consequences, and under the false idea that the nominal church, in its present condition, is the sole agency for its accomplishment, the condition of the world today, after the Gospel has been preached for nearly twenty centuries, is such as to awaken serious doubts in every thoughtful mind so misinformed.

And such doubts are not easily surmounted with anything short of the truth. In fact, to every thoughtful observer, one of two things must be apparent: either the church has made a great mistake in supposing that in the present age, and in her present condition, her office has been to convert the world, or else God's plan has been a miserable failure. Which horn of the dilemma shall we accept? Many have accepted, and many more doubtless will accept, the latter, and swell the ranks of infidelity, either covertly or openly. To assist such as are honestly falling thus, is one of the objects of this volume.

Here we present a diagram, published by the "London Missionary Society," and afterward in the United States by the "Women's Presbyterian Board of Missions." It is termed "A Mute Appeal on Behalf of Foreign Missions." It tells a sad tale of darkness and ignorance of the only name given under heaven, or among men, whereby we must be saved.

The Watchman—journal of Chicago— published this same diagram, and commenting on it said: "The ideas of some are very misty and indefinite in regard to the world's spiritual condition. We hear of glorious revival work at home and abroad, of fresh missionary efforts in various directions, of one country after another opening to the gospel, and of large sums being devoted to its spread: and we get the idea that adequate efforts are being made for the evangelization of the nations of the earth. It is estimated today that the world's population is 7,424,000,000, and by studying the diagram we will see that considerably more than one-half—nearly two-thirds— are still totally heathen, and the remainder are mostly either followers of Mohammed or members of those great apostate churches whose religion is practically a Christianized idolatry, and who can scarcely be said to hold or teach the gospel of Christ. Even as to the 116 millions of nominal Protestants, we must remember how large a proportion in Germany, England and this country have lapsed into infidelity —a darkness deeper, if possible, than even that of heathenism—and how many are blinded by superstition, or buried in extreme ignorance; so that while eight millions of Jews still reject Jesus of Nazareth, and while more than 300 millions who bear his name have apostatized from his faith, 170 millions more bow before Mohammed, and the vast remainder of mankind are to this day worshipers of stocks and stones, of their own ancestors, of dead heroes or of the devil himself; all in one way or other worshiping and serving the creature instead of the Creator, who is God over all, blessed forever. Is there not enough here to sadden the heart of thoughtful Christians?"
 

Truly this is a sad picture. But dark as this picture appears, it is not the darkest picture that fallen humanity presents. The above cut represents only the present living generations. When we consider the fact that century after century of the six thousand years past has swept away other vast multitudes, nearly all of whom were enveloped in the same ignorance and sin, how dark is the scene! Viewed from the popular standpoint, it is truly an awful picture.

The various creeds of today teach that all of these billions of humanity, ignorant of the only name under heaven by which we must be saved, are on the straight road to everlasting torment. To show that we have not misstated "Orthodoxy" on the subject of the fate of the heathen, we quote from the pamphlet—"A Mute Appeal on Behalf of Foreign Missions". Its concluding sentence is: "Evangelize the mighty generations abroad— the one thousand million souls who are dying in Christless despair at the rate of 100,000 a day."

But though this is the gloomy outlook from the standpoint of human creeds, the Scriptures present a brighter view, which it is the purpose of these articles to point out. Instructed by the Word, we cannot believe that God's great plan of salvation was ever intended to be, or ever will be, such a failure. It will be a relief to the perplexed child of God to notice that the Prophet Isaiah foretells this very condition of things, and its remedy, saying: "Behold, the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles [heathen] shall come to thy light." (Isa. 60: 2, 3)

 

In this prophecy, the gross darkness is lighted by the bow of promise: "The Gentiles [the nations of earth in general] shall come to thy light." Not only have the continued misery and darkness of the world, and the slow progress of truth, been a mystery to Christendom, but the world itself has known and felt its condition. Like that which enveloped Egypt, it has been a darkness that could be felt. In evidence of this, note the spirit of the following lines, clipped from a Philadelphia journal. The doubt and gloom, intensified by the clashing creeds of the various schools, had not yet been dispelled from the writer's mind by the rays of divine truth direct from the Word of God:

"Life! great mystery! Who shall say What need hath God of this poor clay? Formed by his hand with potent skill— Mind, matter, soul and stubborn will; Born but to die: sure destiny—death.Then where, oh! where this fleeting breath? Not one of all the countless throng, Who lived and died and suffered long, Returns to tell the great design— That future, which is yours and mine. We plead, O God! for some new ray Of light for guidance on our way; Based not on faith, but clearer sight, Dispelling these dark clouds of night; This doubt, this dread, this trembling fear; This thought that mars our blessings here. This restless mind, with bolder sway, Rejects the dogmas of the day Taught by jarring sects and schools, To fetter reason with their rules. We seek to know Thee as thou art— Our place with Thee—and then the part We play in this stupendous plan, Creator Infinite, and man. Lift up this veil obscuring sight; Command again: 'Let there be light!' Reveal this secret of Thy throne; We search in darkness the unknown."

To this we reply:

"Life's unsealed mystery soon shall say What joy hath God in this poor clay, Formed by his hand with potent skill, Stamped with his image—mind and will; Born not to die—no, a second birth Succeeds the sentence—"earth to earth." For One of all the mighty host, Who lived and died and suffered most, Arose, and proved God's great design— That future, therefore, yours and mine. His Word discloses this new ray Of light, for guidance on our way; Based now on faith, but sure as sight, Dispelling these dark clouds of night: The doubt, the dread, the trembling fear, The thoughts that marred our blessings here. Now, Lord, these minds, whose bolder sway Rejects the dogmas of today, Taught by jarring sects and schools, Fettering reason with their rules, May seek, and know Thee as Thou art, Our place with Thee, and then the part We play in this stupendous plan, Creator Infinite, and man. Uplifts the veil, revealing quite To those who walk in heaven's light The glorious mystery of His throne Hidden from ages, now made known."

Such a blessing is now coming to the world through the unfolding of the divine purpose and the opening of the divine Word, of which blessing and revealing this volume we trust is a part.

Those who will turn away from the mere speculations of men, and devote time to searching the Scriptures, not excluding reason, which God invites us to use (Please Read Isa. 1: 18), will find that a blessed bow of promise spans the heavens. It is a mistake to suppose that those without faith, and consequent justification, should be able to apprehend clearly the truth: it is not for such. The Psalmist says, "Light [truth] is sown for the righteous." (Psa. 97: 11)

 

For the child of God a lamp is provided whose light dispels from his pathway much of the darkness. "Thy word is a lamp unto my feet, and a light unto my path." (Psa. 119: 105) But it is only "the path of the just" that "is as the shining light, that shineth more and more unto the perfect day." (Prov. 4: 18)

 

Actually, there is none just, "none righteous, no, not one" (Rom. 3: 10); the class referred to is "justified by faith." It is the privilege only of this class to walk in the pathway that shines more and more—to see not only the present unfoldings of God's plan, but also things to come. While it is true that the path of each individual believer is a shining one, yet the special application of this statement is to the just (justified) as a class.

 Patriarchs, prophets, apostles and saints of the past and present have walked in its increasing light; and the light will continue to increase beyond the present—"unto the perfect day." It is one continuous path, and the one continuous and increasing light is the Divine Record, illuminating as it becomes due.

Therefore, "Rejoice in the Lord, ye righteous," expecting the fulfilment of this promise. Many have so little faith that they do not look for more light, and, because of their unfaithfulness and unconcern, they are permitted to sit in darkness, when they might have been walking in the increasing light.

The Spirit of God, given to guide the Church into truth, will take of the things written and show them unto us; but beyond what is written we need nothing, for the Holy Scriptures are able to make wise unto salvation, through faith which is in Christ Jesus. Please Read 2 Tim. 3: 15

While it is still true that "darkness covers the earth and gross darkness the people," the world is not always to remain in this condition. We are assured that "the morning cometh." (Isa. 21: 12) As now God causes the natural sun to shine upon the just and the unjust, so the Sun of Righteousness will, in the Millennial day, shine for the benefit of all the world, and "bring to light the hidden things of darkness." (1 Cor. 4: 5) It will dispel the noxious vapors of evil, and bring life, health, peace and joy.

Looking into the past we find that then the light shone but feebly. Dim and obscure were the promises of past ages. The promises made to Abraham and others, and typically represented in the law and ceremonies of fleshly Israel, were only shadows and gave but a vague idea of God's wonderful and gracious designs. As we reach the days of Jesus the light increases. The height of expectancy, until then, had been that God would bring a deliverer to save Israel from their enemies, and to exalt them as the chief nation of the earth, in which position of power and influence God would use them as his agency for blessing all the families of the earth.

 

The offer given them of heirship in the kingdom of God was so different, in the conditions demanded, from what they had expected, and the prospects of the class being selected ever attaining the greatness promised were, outwardly and humanly considered, so improbable, that all but the few were thereby blinded to the message.

And their blindness and hostility to it were naturally increased when, in the process of God's plan, the due time came for extending the message, and making the invitation to share in the promised Kingdom applicable to every creature under heaven who should by the exercise of faith be reckoned a child of faithful Abraham and an heir of the promise made to him.

But when the gospel which Jesus taught came to be understood after Pentecost, it was seen by the Church that the blessings for the world were to be of an enduring character, and that for the accomplishment of this purpose the Kingdom would be spiritual, and composed of Israelites indeed, a "little flock" selected from among both Jews and Gentiles to be exalted to spiritual nature and power. Hence we read that Jesus brought life and immortality to light through the gospel. (Please Read 2 Tim. 1: 10)

 

And since Jesus' day yet more light shines, as he foretold it would, saying, "I have many things to say unto you, but ye cannot bear them now: howbeit when he, the Spirit of truth, is come, he will guide you into all truth...and he will show you things to come." John 16: 12, 13

There came a time, however, after the apostles fell asleep, when the majority of the Church began to neglect the lamp, and to look to human teachers for leading: and the teachers, puffed up with pride, assumed titles and offices, and began to lord it over God's heritage. Then by degrees there came into existence a special class called "the clergy," who regarded themselves, and were regarded by others, as the proper guides to faith and practice, aside from the Word of God. Thus in time the great system of Papacy was developed by an undue respect for the teachings of fallible men and a neglect of the Word of the infallible God.

Serious indeed have been the evil results brought about by this neglect of truth. As all know, both the church and the civilized world were almost wholly enslaved by that system, and led to worship the traditions and creeds of men. From this slavery a bold and blessed strike for liberty and the Bible was made, in what is known as The Reformation.

God raised up bold champions for his Word, among whom were Luther, Zwingli, Melanchthon, Wycliffe, Knox and others. These called attention to the fact that Papacy had laid aside the Bible and substituted the decrees and dogmas of the church, and pointed out a few of its erroneous teachings and practices, showing that they were built upon tradition, contrary to truth, and opposed to God's Word.

 

These reformers and their adherents were called Protestants, because they protested against Papacy, and claimed the Word of God as the only correct rule of faith and practice. Many faithful souls in the days of the Reformation walked in the light, so far as it was then shining. But since their day Protestants have made little progress, because, instead of walking in the light, they have halted around their favorite leaders, willing to see as much as they saw but nothing more.

They set boundaries to their progress in the way of truth, hedging in, with the little truth they had, a great deal of error brought along from the "mother" church. For the creeds thus formulated many years ago, the majority of these so called Christians have a superstitious reverence, supposing that no more can be known of God's plans now than was known by the Reformers.

This mistake has been an expensive one; for, aside from the fact that but few great principles of truth were then recovered from the rubbish of error, there are special features of truth constantly becoming due, and of these Christians have been deprived by their creed fences.

To illustrate: It was a truth in Noah's day, and one which required the faith of all who would walk in the light then, that a flood was coming, while Adam and others had known nothing of it. It would not be preaching truth now to preach a coming flood, but there are other dispensational truths constantly becoming due, of which, if walking in the light of the lamp, we shall know; so, if we have all the light which was due several hundred years ago, and that only, we are measurably in darkness.

God's Word is a great storehouse of food for hungry pilgrims on the shining pathway. There is milk for babes, and strong meat for those more developed (Please Read 1 Pet. 2: 2; Heb. 5: 14); and not only so, but it contains food adapted to the different seasons and conditions; and Jesus said the faithful servant should bring forth meat in due season for the household of faith—"things new and old," from the storehouse. (Please read Luke 12: 42; Matt. 13: 52)

It would be impossible to bring forth such things from any sectarian creed or storehouse. We might bring forth some things old and good from each, but nothing new. The truth contained in the creeds of the various sects is so covered and mixed with error that its inherent beauty and real value are not discernible. The various creeds continually conflict and clash; and as each claims a Bible basis, the confusion of thought, and evident discord, are charged to God's Word. This has given rise to the common proverb: "The Bible is an old fiddle, upon which any tune can be played."

How expressive is this of the infidelity of our times, occasioned by misrepresentations of God's Word and character by human traditions, together with the growth of intelligence which will no longer bow in blind and superstitious reverence to the opinions of fellowmen, but demands a reason for the hope that is in us. The faithful student of the Word should be able always to give a reason for his hope. The Word of God alone is able to make wise, and is profitable for doctrine, instruction, etc., "that the man of God may be perfect, thoroughly furnished." (1 Pet. 3: 15; 2 Tim. 3: 15-17)

 Only this one storehouse contains an exhaustless supply of things both new and old—meat in due season for the household. Surely no one who believes the Scripture statement that "the path of the just shineth more and more unto the perfect day" will claim that the perfect day came in Luther's time; and if not, we do well that we take heed to our lamp as unto "a light that shineth in a dark place UNTIL THE DAY DAWN." 2 Pet. 1: 19

Nor is it sufficient that we find ourselves now in the path of light; we must "walk in the light," continue to make progress, else the light, which does not stop, will pass on and leave us in darkness. The difficulty with many is that they sit down, and do not follow on in the path of light. Take a concordance and examine the texts under the words sit and stand, then compare these with those found under the words walk and run, and you will find a great contrast: Men "sit in darkness," and with "the scornful," and stand among the ungodly, but "walk in the light," and "run for the prize." Please Read  Isa. 42: 7; Psa. 1: 1; Heb. 12: 1

Perfection of knowledge is not a thing of the past, but of the future—the very near future, we trust; and until we recognize this fact we are unprepared to appreciate and expect fresh unfolding of our Father's plan. True, we still go back to the words of the prophets and apostles for all knowledge of the present and the future; not, however, because they always understood God's plans and purposes better than we, but because God used them as his mouthpieces to communicate to us, and to all the Church throughout the Christian Age, truth relative to his plans, as fast as it becomes due. This fact is abundantly proven by the apostles.

 

Paul tells us that God has made known to the Christian Congregation the mystery (secret) of his will which he had purposed in himself, and had never before revealed, though he had it recorded in dark sayings which could not be understood until due, in order that the eyes of our understanding should be opened to appreciate the "high calling" designed exclusively for the "Anointed Class" (Please Read Eph. 1: 9, 10, 17, 18; 3: 4-6)

 

This shows us clearly that neither the prophets nor the angels understood the meaning of the prophecies uttered. Peter says that when they inquired anxiously to know their meaning, God told them that the truths covered up in their prophecies were not for themselves, but for us of the Christian Age. And he exhorts the Christian Congregation to hope for still further grace (favor, blessing) in this direction —yet more knowledge of God's plans. Please Read 1 Pet. 1: 10-13

 

It is evident that though Jesus promised that the Christian Congregation should be guided into all truth, it was to be a gradual unfolding. While the Congregation, in the days of the apostles, was free from many of the errors which sprang up under and in Papacy, yet we cannot suppose that the early Christians saw as deeply or as clearly into God's plan as it is possible to see today.

It is evident, too, that the different apostles had different degrees of insight into God's plan, though all their writings were guided and inspired of God, as truly as were the words of the prophets. To illustrate differences of knowledge, we have to remember the wavering course, for a time, of Peter and the other apostles, except Paul, when the gospel was beginning to go to the Gentiles.(Please Read Acts 10: 28; 11: 1-3; Gal. 2: 11-14)

Peter's uncertainty was in marked contrast with Paul's assurance, inspired by the words of the prophets, God's past dealings, and the direct revelations made to himself.

Paul evidently had more abundant revelations than any other apostle. These revelations he was not allowed to make known to the first Century Congregation, nor fully and plainly even to the other apostles (Please Read 2 Cor. 12: 4; Gal. 2: 2), yet we can see a value to the entire congregation in those visions and revelations given to Paul; for though he was not permitted to tell what he saw, nor to particularize all he knew of the mysteries of God relating to the "ages to come," yet what he saw gave a force, shading and depth of meaning to his words which, in the light of subsequent facts, prophetic fulfillments and the Spirit's guidance, we are able to appreciate more fully than could the early Christians.

As corroborative of the foregoing statement, we call to mind the last book of the Bible—Revelation, written about the year 96A.D. . The introductory words announce it as a special revelation of things not previously understood. This proves conclusively that up to that time, at least, God's plan had not been fully revealed. Nor has that book ever been, until now, all that its name implies—an unfolding, a REVELATION.

So far as the early Christians where concerned, probably none understood any part of the book. Even John, who saw the visions, was probably ignorant of the significance of what he saw. He was both a prophet and an apostle; and while as an apostle he understood and taught what was then "meat in due season," as a prophet he uttered things which would supply "meat" in seasons future for the household. Through out the Ages, some of the saints sought to understand the future by examining this symbolic book, and doubtless all who read and understood even a part of its teachings were blessed as promised. (Please Read Rev. 1: 3)

 

The book kept opening up to such, and in the days of the Reformation was an important aid to Luther in deciding that the Papacy, of which he was a conscientious minister, was indeed the "Antichrist" mentioned by the Apostle, the history of which we now see fills so large a part of that prophecy. Thus gradually God opens up his truth and reveals the exceeding riches of his grace; and consequently much more light is due now than at any previous time in History. "And still new beauties shall we see, And still increasing light."

 

THE EXISTENCE OF A SUPREME INTELLIGENT CREATOR ESTABLISHED

EVIDENCE ASIDE FROM THE BIBLE, EXAMINED IN THE LIGHT OF REASON—AN UNTENABLE THEORY—A REASONABLE THEORY—THE CHARACTER OF GOD DEMONSTRATED—REASONABLE DEDUCTIONS.


Even from the standpoint of the skeptic, a reasonable and candid search into the unknown, by the light of what is known, will guide the unbiased, intelligent reasonable person in the direction of the truth. Yet it is evident that without a direct revelation of the plans and purposes of God, men could only approximate the truth, and arrive at indefinite conclusions. But let us for the moment set aside the Bible, and look at things from the standpoint of reason alone.

He who can look into the sky with a telescope, or even with his natural eye alone, and see there the immensity of creation, its symmetry, beauty, order, harmony and diversity, and yet doubt that the Creator of these is vastly his superior both in wisdom and power, or who can suppose for a moment that such order came by chance, without a Creator, has so far lost or ignored the faculty of reason as to be properly considered what the Bible terms him, a fool (one who ignores or lacks reason): "The fool hath said in his heart, There is no God."

However it happened, at least that much of the Bible is true, as every reasonable mind must conclude; for it is a self-evident truth that effects must be produced by competent causes. Every plant and every flower, even, speaks volumes of testimony on this subject. Intricate in construction, exquisitely beautiful in form and texture, each speaks of a wisdom and skill above the human. How shortsighted the absurdity which boasts of human skill and ingenuity, and attributes to mere chance the regularity, uniformity and harmony of nature; which acknowledges the laws of nature, while denying that nature has an intelligent Lawgiver.

Some who deny the existence of an intelligent Creator claim that nature is the only God, and that from nature all forms of animal and vegetable developments proceeded without the ordering of intelligence, but governed, they say, by "the law of the survival of the fittest" in a process of evolution.

This theory lacks proof, for all about us we see that the various creatures are of fixed natures which do not evolve to higher natures; and though those who hold to this theory have made repeated endeavors, they have never succeeded either in blending different species or in producing a new fixed variety. No instance is known where one kind has changed to another kind.*

*For the benefit of some readers we remark that changes such as the transformation of caterpillars into butterflies are not changes of nature: the caterpillar is but the larva hatched from the butterfly's egg.

Though there are fish that can use their fins for a moment as wings, and fly out of the water, and frogs that can sing, they have never been known to change into birds; and though there are among brutes some which bear a slight resemblance to men, the evidence is wholly lacking that man was evolved from such creatures.

On the contrary, investigations prove that though different varieties of the same species may be produced, it is impossible to blend the various species, or for one to evolve from another. For the same reason the donkey and the horse, though resembling each other, cannot be claimed as related, for it is well known that their offspring is imperfect and cannot propagate either species.

Surely if unintelligent nature were the creator or evolver she would continue the process, and there would be no such thing as fixed species, since without intelligence nothing would arrive at fixed conditions. Evolution would be a fact today, and we would see fish becoming birds, and monkeys becoming men. This theory we conclude to be as contrary to human reason as to the Bible, when it claims that intelligent beings were created by a power lacking intelligence.

One theory regarding the creation (excepting man) by a process of evolution, to which we see no serious objection, we briefly state as follows: It assumes that the various species of the present are fixed and unchangeable so far as nature or kind is concerned, and though present natures may be developed to a much higher standard, even to perfection, these species or natures will forever be the same. This theory further assumes that none of these fixed species were originally created so, but that in the remote past they were developed from the earth, and by gradual processes of evolution from one form to another.

These evolutions, under divinely established laws, in which changes of food and climate played an important part, may have continued until the fixed species, as at present seen, were established, beyond which change is impossible, the ultimate purpose of the Creator in this respect, to all appearance, having been reached.

Though each of the various families of plants and animals is capable of improvement or of degradation, none of them is susceptible of change into, nor can they be produced from, other families or kinds. Though each of these may attain to the perfection of its own fixed nature, the Creator's design as to nature having been attained, further change in this respect is impossible.

It is claimed that the original plants and animals, from which present fixed varieties came, became extinct before the creation of man. Skeletons and fossils of animals and plants which do not now exist, found deep below the earth's surface, favor this theory. This view neither ignores nor rejects the Bible teaching that man was a direct and perfect creation, made in the mental and moral image of his Maker, and not a development by a process of evolution, probably common to the remainder of creation.

This view would in no sense invalidate, but would support, the Bible's claim, that nature as it is today teaches that an Intelligent Being ordered it, and was its first cause. Let human reason do her best to trace known facts to reasonable and competent causes, giving due credit to nature's laws in every case; but back of all the intricate machinery of nature is the hand of its great Author, the intelligent, omnipotent God.

We claim, then, that the existence of an Intelligent Creator is a clearly demonstrated truth, the proof of which lies all around us: yes, and within us; for we are his workmanship, whose every power of mind and body speaks of a marvelous skill beyond our comprehension. And he is also the Designer and Creator of what we term nature. We claim that he ordered and established the laws of nature, the beauty and harmony of whose operation we see and admire. This one whose wisdom planned and whose power upholds and guides the universe, whose wisdom and power so immeasurably transcend our own, we instinctively worship and adore.

To realize the existence of this mighty God is but to dread his omnipotent strength, unless we can see him possessed of benevolence and goodness corresponding to his power. Of this fact we are also fully assured by the same evidence which proves his existence, power and wisdom.

 Not only are we forced to the conclusion that there is a God, and that his power and wisdom are immeasurably beyond our own, but we are forced by reason to the conclusion that the grandest thing created is not superior to its Creator; hence we must conclude that the greatest manifestation of benevolence and justice among men is inferior in scope to that of the Creator, even as man's wisdom and power are inferior to his. And thus we have before our mental vision the character and attributes of the great Creator. He is wise, just, loving and powerful; and the scope of his attributes is, of necessity, immeasurably wider than that of his grandest creation.

But further: having reached this reasonable conclusion relative to the existence and character of our Creator, let us inquire, What should we expect of such a being? The answer comes, that the possession of such attributes reasonably argues their exercise, their use. God's power must be used, and that in harmony with his own nature—wisely, justly and benevolently. Whatever may be the means to that end, whatever may be the operation of God's power, the final outcome must be consistent with his nature and character, and every step must be approved of his infinite wisdom.

What could be more reasonable than such exercise of power as we see manifested in the creation of countless worlds about us, and in the wonderful variety of earth? What could be more reasonable than the creation of man, endowed with reason and judgment, capable of appreciating his Creator's works, and judging of his skill—of his wisdom, justice, power and love? All this is reasonable, and all in perfect accord with facts known to us.

And now comes our final proposition. Is it not reasonable to suppose that such an infinitely wise and good being, having made a creature capable of appreciating himself and his plan, would be moved by his love and justice to supply the wants of that creature's nature, by giving him some REVELATION? Would it not be a reasonable supposition, that God would supply to man information concerning the object of his existence, and his plans for his future?

On the contrary, we ask, would it not be unreasonable to suppose that such a Creator would make such a creature as man, endow him with powers of reason reaching out into the future, and yet make no revelation of his plans to meet those longings? Such a course would be unreasonable, because contrary to the character which we reasonably attribute to God; contrary to the proper course of a being controlled by justice and love.

We may reason that in creating man, had Divine Wisdom decided it inexpedient to grant him a knowledge of his future destiny, and his share in his Creator's plans, then surely Divine Justice, as well as Divine Love, would have insisted that the being should be so limited in his capacity that he would not continually be tormented and perplexed with doubts, and fears, and ignorance; and as a consequence Divine Power would have been used under those limitations.

The fact, then, that man has capacity for appreciating a revelation of the Divine plan, taken in connection with the conceded character of his Creator, is an abundant reason for expecting that God would grant such a revelation, in such time and manner as his wisdom approved. So, then, in view of these considerations, even if we were ignorant of the Bible, reason would lead us to expect and to be on the lookout for some such revelation as the Bible claims to be.

 And furthermore, noting the order and harmony of the general creation, as in grand procession the spheres and systems keep time and place, we cannot but conclude that the minor irregularities, such as earthquakes, cyclones, etc., are but indications that the working together of the various elements in this world is not at present perfect.

An assurance that all will ultimately be perfect and harmonious on earth as in the heavens, with some explanation why it is not so at present, are requests which are not unreasonable for reasoning men to ask, nor for the Creator, whose wisdom, power and benevolence are demonstrated, to answer. Hence we should expect the revelation sought to include such an assurance and such an explanation.

Having established the reasonableness of expecting a revelation of God's will and plan concerning our race, we will examine in other articles the general character of the Bible which claims to be just such a revelation.

And if it presents the character of God in perfect harmony with what reason as above considered dictates, we should conclude that it thus proves itself to be the needed and reasonably expected revelation from God, and should then accept its testimony as such. If of God, its teachings, when fully appreciated, will accord with his character, which reason assures us is perfect in wisdom, justice, love and power.