THE DOCTRINE OF ELECTION.

It is well known that for years past I have opposed the popular, or Calvinistic view, of election. That view is essentially this: "God did, from all eternity, unconditionally, elect a certain number of persons to be saved, and these cannot be lost; and, at the same time, did pass by all the rest of the human family and left them to eternal damnation"; i.e., He reprobated them to eternal torments, or death, leaving them in a helpless and hopeless condition.

Such an idea of election I have opposed for fifty years past, and shall probably oppose it to the end of life, as unharmonious with the character of God and his professions of "love to the world," and the fact that Christ "tasted death for every man," and "gave himself a ransom for all," and that "God will have all men to be saved [to live] and come to the knowledge of the truth" (1 Tim. 2:4-6; Heb. 2:9).

With this statement before my readers, I trust they will not mistake nor misconstrue what I am about to say on election. That there is a Scripture doctrine of election it is useless to deny; and that it is a "Sovereign" one must also be admitted. God, of his own sovereign pleasure, elected the first Adam before he was created to be the head and representative of the human race in its animal nature. The same Sovereign will elected, "before the foundation of the world" (Eph. 1:4), the second Adam-- the Christ --to be the head and representative of a spiritual race, to be developed in due time.

SCRIPTURAL ELECTION HARMLESS.

These elections are necessarily followed by a harmless reprobation, i.e., no other man can take either the first or second Adam's place in the plan of God relating to our race. Neither of these elections are designed to exclude any of the race from the favor or love of God, but both are ordained for the benefit of the non-elected, to bring life and well-being to the entire race. The first Adam was elected to the office or work of multiplying and replenishing the earth, by filling it with inhabitants and subduing it (Gen. 1:28). The second Adam was elected to the office or work of bringing out a spiritual element in men and subjecting them to the will of God, so that they should find their happiness and joy in "communion and fellowship with the Father and Jesus Christ," the second or spiritual Adam (1 John 1:1-3).*

These two heads (the first and second Adam) were each elected, in distinction from all others, for these special offices or works; but it was for the benefit of others in both cases, though all others were reprobated in the sense these were elected.

THE CREATOR'S RIGHT TO ELECT.

The sovereign right of the Creator to elect whom he will to certain offices, or to perform a particular work, is undeniable. To deny this would be to deny that he is God, the MAKER of all things; and to such the language of Paul is applicable --"Nay, but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?" (Rom. 9:20). Without variety in the human family, what would society be, even in this life? If all were rulers, who would be the subjects? If all were subjects, who would be the rulers? It is evident to all that some men by nature are endowed with five talents, some with two, and some with only one; and each was thus endowed, not by his own choice or will, but by the will of the Creator. Each was elected, before he was born, to this capacity found in him by nature; improvement may increase this capacity in them all; but I speak now only of the election which gives them their place, at first, in the race-- all ordered in infinite wisdom for the highest good, improvement and happiness of the whole race.

Men claim the right to elect their own rulers; and the act of doing it is called "Election" --that is, certain persons are elected to fill particular offices, not for their own benefit or aggrandizement, but for the good of the whole community. From the offices thus filled all others, for the time being, are reprobated or rejected; but the reprobation is a harmless one; the election was designed to benefit all the reprobated; to watch over their interests and see that all were protected in their lawful pursuits, and to punish the disturbers of the peace. The elect rulers are armed with authority to enforce law and order, and under such a well-ordered administration the greatest amount of good will be possessed by all well disposed, both of rulers and the ruled. In this view election is stripped of its hateful aspects.

A CALM LOOK AT THE SUBJECT.

Let us now see if we can look calmly on the Scripture doctrine of election. In the first place, suppose it is an election of individuals, though that view may be modified as the investigation proceeds. For what are they elected, or to what? Is it to be saved, while all others are to be damned?

Preposterous assumption! as unfounded in the Word of God as it is blasphemous. They are "chosen in Christ" and for Christ, to aid him in his work of blessing the race of Adam, for whom Christ "tasted death;" that is, "every man" -- "every creature" --the "all" for whom Christ "gave himself a ransom," which will "be testified in due time" (Mark 16:15; 1 Tim. 2:6; Heb. 2:9). The elect are to become the "Bride of the LAMB" --his "joint-heirs" --to reign with him (Rev. 19:7,8; Rom. 8:17; 2 Tim. 2:12); and will sit with Christ on his throne in the regeneration (Rev. 3:21). Shall He not have the right to select his own Bride? May not He and His Father elect whom they will for the Bride of Christ? How can that be doubted? Her office is not to exalt herself, nor for herself. It is to exalt the Bridegroom and be workers together with him in blessing the race and carrying out God's great purpose of blessing "the world" --the whole human family.

Viewed in this light, what Christian's heart can object to the doctrine of election? No one is harmed by it; no one is excluded from salvation or eternal life by it; but their ultimate possession of those blessings is more likely to be secured by it. There is greater hope for those who are not of this elect Bride than there would have been but for her being thus elected and prepared to bless the others of the human race. This election need not and should not cause any jealousy in the minds of the non-elect; for, first, it is for the benefit of the non-elect that this election has been made; and, second, these elected ones have, in this life, to "drink of Christ's cup, and be baptized with his baptism" of sufferings, sorrows and reproach, be despised, reviled, have their names cast out as evil, their motives misconstrued, endure persecution in some form; many of them even unto death, having "had trial of cruel mockings and scourgings, yea, moreover, of bonds and imprisonment: they were stoned, sawn asunder, were tempted, were slain with the sword: they wandered about in sheep-skins and goat-skins, being destitute, afflicted, harrassed, maltreated, (of whom the world was not worthy): they wandered in deserts and in mountains, and in dens and caves of the earth" (Heb. 11:36-38). Such, in some sort or some measure, is the lot of the Elect Church of Christ, who, having been made partakers of His sufferings, will be sharers in his glory, having been fitted therefor by being perfected by sufferings like their Elect Head, Christ Jesus. They do not and cannot live as other men do in this present life. They are called out from the world, and live not for this world, but live above it, looking for a "kingdom prepared for them from the foundation of the world" (Matt. 25:34). Christ is not only their Redeemer, but their great Exemplar: to be Christ-like is the grand ruling motive; and this makes them separate from all other men in this life. They have taken Christ's yoke upon them, and are now learning of him who was "meek and lowly in heart."

These remarks lead to another branch of the subject. That the elect I have spoken of are a definite number, which can neither be increased nor diminished, is highly probable. But I shall not argue that point at this time, another question being of more importance-- that is--

IS THE ELECTION ABSOLUTE AS TO PARTICULAR
PERSONS?

Or, Is it an Unconditional Election of certain individuals to fill the position of Bride to the Lamb? That the offer of this honor is confined to a portion only of the human family is a self-evident truth; for only a few of the race have ever heard the proclamation of the grace of God in Christ. It seems to follow that only those to whom the good news has been preached are candidates for this high and holy calling. That this election is not absolute, i.e., irrevocable, seems clear both from the Old and New Testaments. Peter calls upon believers to make their "calling and election sure" (2 Pet. 1:10). Paul tells us, "I keep under my body and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway" (1 Cor. 9:27): and again he says, "I have suffered the loss of all things ...that I may win Christ ...that I may know him and the power of his resurrection ...if by any means I might attain unto the resurrection (exanastasin) out from the dead," or out from among the dead" (Phil. 3:11); which language shows that Paul did not consider his election to that honor was absolute; hence, his laborings and sufferings to "make sure" that result.

Thus it appears that election, though it may be of individuals, is not absolute; it may be forfeited by "transgression." Paul is clear on this point when he says, "It is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again to repentance, seeing they crucify to themselves the Son of God afresh and put him to an open shame" (Heb. 6:4-6). Again Paul says, "If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries" (Heb. 10:26,27). Such testimonies go to show that individuals may be elected to run in the race for the offices of "kings and priests" unto God and the Lamb, and yet may "come short of" a confirmation or inauguration into those offices by failing to obtain that maturity and perfectness which God calls them to, and by non-improvement of the grace bestowed on them; hence, the apostle exhorts on this wise, "We then, as workers together with him, beseech you also that ye receive not the grace of God in vain" (2 Cor. 6:6).

The Scriptures are full of cautions against carelessness in the use of God's grace, and against quenching the Spirit, and admonitions not to grieve the Holy Spirit of God, all of which go to show that there is a danger, at least a possibility, of failing to "make our calling and election sure." Too many persons, while writing or speaking of election, fail to make the distinction between being elected to run a race, and being elected to receive the prize. All who believe in Jesus have been elected (from the foundation of the world, if you please,) to run in the race for the kingly and priestly offices of the Kingdom of God; but none have been absolutely elected to the possession of those offices; this last election is suspended on conditions to be performed; hence, says the apostle, "So run that ye may obtain" (1 Cor. 9:24): obtain what? "An incorruptible crown." This belongs "to him that overcometh" (Rev. 3:21).

GOD'S DESIGN BY AN ELECTION.

This view of election, while it acknowledges the sovereignty of God and his right to bestow his gifts according to his will, shows that all is done with the design to benefit the race of men, as a whole; so that while some are exalted to rule and teach, the others are blessed under and by their rule and instruction, thus uniting the whole family of man in a perfect harmony, diffusing perfect happiness and joy: "every man," ultimately, sitting "under his own vine and fig-tree," having none to molest or make them afraid, "for the mouth of the Lord of hosts hath spoken it" (Micah 4:4).

Such an election as here set forth, is a most powerful stimulus to holy living, deadness to the world, self-denial, patience in tribulation, watchfulness, constant reliance on God for help and support in all the conflicts to which we are exposed in this life: in short, it leads to that spirit of consecration to God and the Lamb which few professed Christians seem to have any idea of in these days, for most of them appear to be tolerably satisfied to be saved from hell or death; and a deep communion with the Father, and with his Son, Jesus Christ, seems of no great importance to them if they can only be saved. Saved they may be; but never gain a part in the company composing the Bride of Christ: they have not made that "calling and election sure," and hence, fail of being kings and priests unto God and the Lamb; though saved with an inferior salvation through the abounding love of God, they may be subjects but not rulers in the Kingdom of God; they are not heirs of the Kingdom, but they may share in the blessings which flow from the reign of Christ and his Bride in the Kingdom, when that reign is established over all the earth. How great their gain or loss will be, by their neglect to make "sure" their election, is a matter at present impossible to tell. Let each believer in Jesus see and feel that he or she is called, yea, elected to something more than to be saved; they are chosen to put on Christ; i.e., to become Christ-like, so as to be of his Bride, and occupy the place of kings and priests to God and the Lamb. Not to live for this end and office; to be satisfied with the idea of merely being saved somehow, is to undervalue their high calling and lightly esteem the exalted honor of being joint-heirs to Christ's throne, and possessing the intimate relation of Bride of the Lamb. It is too much like despising the birth-right, like Esau; or selling it for a mess of pottage. What are all the charms of this present age--its honors, its luxuries, its wealth and grandeur-- compared with the eternal honor and pleasure of being of the number that "follow the Lamb whithersoever he goeth" (Rev. 14:4), and associated with him in all the wondrous works and glories of the "ages to come?"

Let all believers in Jesus "strive to enter in at the strait gate," and walk in "the narrow way," if they would make "sure" their "calling and election," and not rest in the bare idea of being saved. The prize is before us: let us "so run that we may obtain" it.

Geo. Storrs.

*Some of our readers will recognize the writer of the above as a former soldier of the cross who laid aside the earthly armor some years since. The above, from the pen of our esteemed fellow-laborer, was written probably ten years ago, and before we had come to see that the election of the church, now in progress, is to a change of nature, from human to spiritual: hence, in the fourth paragraph, the writer speaks of Christ selecting a spiritual element in man, instead of saying, as we now would, that the Second Adam becomes the head of a new or spiritual race, and the restorer of the human race.

In the sixth paragraph also, under the light of further unfoldings of the same truth, we, instead of saying each was endowed with many or few talents "by the will of the Creator --each elected before birth to the capacity found in him by nature," we would say: Originally, the race in its perfect representative, Adam, was fully and perfectly endowed with a full range of talent; but, by reason of sin, and the degradation and imperfection consequent to the fall, the original range and scope of talents has been more or less interfered with and destroyed.

THE WILL OF GOD.

"Who will have all men to be saved, and come to the knowledge of the truth."-- 1 Tim. 2:4.

The term "saved," in general signifies to deliver. What the nature of the deliverance is must be determined by the circumstances. It may be from dangers of any kind; it may be from enemies temporal or spiritual; from sin; from temptations; from death, temporal, spiritual, or eternal; it may be from ignorance, or a helpless state that prevents our attainment of good that our Creator has prepared for His creatures. In this case it is the removal of these disabilities, etc. These uses of the terms save, saved, and salvation, it is presumed will not be questioned by any one.

Two facts are stated in the text above: 1. God "will have all men to be saved," 2. God will have all men come to the knowledge of the truth." On these two facts rest the sum of the gospel. Without controverting the truth that the terms save, saved, etc., are used often in a restricted sense, or are applied to a deliverance which is conditional, I proceed to notice the first fact stated in the text:

1. "God our Saviour, who will have all men to be saved." Here is a salvation which is clearly unconditional, and depends alone on the will of God. It is equally clear that an ultimate or final salvation is conditional, based on the "belief of the truth" as well as through "sanctification of the Spirit," (2 Thes. 2:13). Texts need not be multiplied on this point. The salvation in the text under consideration admits of no conditions, as we shall see; it depends entirely on the "will" of "God our Saviour; who will have all men to be saved;" not desires them to be saved: but has willed or determined they shall be saved.

The question then is, What is the nature of this salvation which is unconditional and certain? Paul answers: "As by the offense of one, judgment came upon all men to condemnation" [to death]; "even so, by the righteousness of one, the free gift came upon all men unto the justification of life: for as by one man's disobedience the many [all men] were made sinners, so by the obedience of one shall the many be made righteous" (Rom. 5:18,19). That is, as all men die by one man's sin --Adam's-- so by one man's righteousness --Christ's --shall all men be made alive from the dead. This revival from the dead is to all men unconditional: but a revival to immortality and eternal life is conditional. The universal revival restores all men from the death that came upon them as the result of Adam's sin. In this respect, Christ has "abolished death" --annulled it; made it void, or powerless to hold one of Adam's race. This is the salvation "God will have all men" receive, irrespective of any will of their own. This will further appear as the examination of the second fact in the text proceeds.

2. "God our Saviour, who will have all men...come to the knowledge of the truth." This second fact shows why God will have all men revived from the dead. How else can innumerable millions ever come to the knowledge of the truth? They have died without such knowledge; but Paul, who received his commission and his message directly from the Saviour's personal manifestation, declares, "God our Saviour, will have all men come to the knowledge of the truth;" and in order to this, He "will have all men to be saved." Observe, the salvation is placed before coming to the knowledge of the truth, and in order that they shall have that knowledge; for, no man's final state is fixed till he has first had it. When I say "the salvation is placed before coming to the knowledge of the truth," I do not mean that in the order of the work all men must actually be saved or made alive from the dead before they receive that knowledge; but, that God's will to revive all men is based on the fact that in no other way can the mass of the race ever come to the knowledge of the truth, the reception or rejection of which is to determine their final state: and God's impartial "love of the world" is a pledge that "every man" shall come to the knowledge of that love in the gift of "His only begotten Son" to bestow life eternal on all who will receive him when made known to them.

It is a fact the gospel is to be preached "to every creature"; the gospel of God's love to the world, and of Christ as the LIFE-GIVER for all men: and until it is proclaimed to "every man," or, to each individual, that individual has not the proper probation and his final state cannot be fixed according to the gospel preached to Abraham and confirmed in Christ. Then, saith Paul, "If we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sin" (Heb. 10:26). Thus the Apostle keeps the two facts of the text in view, and shows that death must be abolished and all men saved from it or God's will would be defeated, and all men could not have the knowledge of the truth. But God's will shall be accomplished, and death cannot prevent it; he has taken care to see that that "last enemy shall be destroyed" (1 Cor. 15:26), so that no man who has died in ignorance of God's love and his provisions for their ultimate redemption from sin and all its final consequences, shall fail of eternal life except by a wilful rejection of the truth, when, or after, he has come to the knowledge of it.

Such is "God our Saviour's will"; and who or what can defeat his counsel so as to make his word void? Has he not said, "My counsel shall stand, and I will do my pleasure" (Isa. 46:10) ?

That I have taken the correct view of the text the context shows. The Apostle says: "I exhort that first of all supplications, prayers, intercessions, and giving of thanks be made for all men ...for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved," etc.; "for there is one God, and one Mediator between God and men, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time." (1 Tim. 2:1-6). Hence the absolute necessity that all men be saved from death, else God's will, that they shall "come to the knowledge of the truth," is defeated, and his "due time" will never be reached. The death by Adam is annulled, so that no man can be held by it. If held in death at all, it is because he has sinned "willfully after that" he has received the knowledge of the truth. Such exceptions no more affect the general truth of the salvation of all men from death, than the general truth that "death passed upon all men" is affected by the translation of Enoch and Elijah, or that of saints alive at Christ's return from heaven. The word all embraces the mass of the race; the exceptions are the few. Some may never be released from death, because, personally they have involved themselves in its dominion by a wilful rejection of the DELIVERER after he was made known to them.--

The original Storrs' article appeared in the May 4, 1843 issue, page 47, of the Millerite magazine, "The Midnight Cry".

I am deleting Smith's commentary, and retaining only the Storrs excerpts:

"When they shall have finished their testimony," that is, "in sackcloth." the sackcloth state ended, or as elsewhere expressed the days of persecution were shortened (Matthew 24: 22), before the period itself expired. "A 'beast' in prophecy, denotes a kingdom, or power. (See Daniel 7: 17, 23.) The question now arises, When did the sackcloth state of the witnesses close? And did such a kingdom as described make war on them at the time spoken of? If we are correct in fixing upon A.D. 583 as the time of the commencement of the sackcloth state, forty-two months being the 1260 prophetic days, or years, would bring us down to A.D. 1798. About this time, then, did such a kingdom as described appear, and make war on them, etc.? Mark! this beast, or kingdom, is out of the bottomless pit--no foundation--an atheistical power-- 'spiritually Egypt.' (See Exodus 5: 2: 'Pharaoh said, Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go.') Here is atheism. Did any kingdom, about 1798 manifest the same spirit?--Yes, France; she denied the being of God in her national capacity, and made war on the 'Monarchy of heaven.' " [2]

................

" 'Spiritually' this power 'is called Sodom.' What was the characteristic sin of Sodom? Licentiousness. Did France have this character? She did; fornication was established by law during the period spoken of. 'Spiritually' the place was 'where our Lord was crucified.' Was this true in France? It was, in more senses than one. First, in 1572 a plot was laid in France to destroy all the pious Huguenots; and in one night, fifty thousand of them were murdered in cold blood, and the streets of Paris literally ran with blood. Thus our Lord was 'spiritually crucified' in His members. Again, the watch-word and motto of the French Infidels was, 'CRUSH THE WRETCH,' meaning Christ. Thus it may be truly said, 'where our Lord was crucified.' The very spirit of the bottomless pit' was poured out in that wicked nation.

"But did France 'make war' on the Bible? She did; and in 1793 a decree passed the French Assembly forbidding the Bible, and under that decree the Bibles were gathered and burned, and every possible mark of contempt heaped upon them, and all institutions of the Bible abolished; the Sabbath was blotted out, and every tenth day substituted for mirth and profanity. Baptism and the communion were abolished. The being of God was denied; and death pronounced to be an eternal sleep. The Goddess of Reason was set up, in the person of a vile woman, and publicly worshiped. Surely here is a power that exactly answers the prophecy." [4]

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"The language of this verse denotes the feelings of other nations than the one committing the outrage on the witnesses. They would see what war infidel France had made on the Bible, but would not be led nationally to engage in the wicked work, nor suffer the murdered witnesses to be buried, or put out of sight among themselves, though they lay dead three days and a half, that is, three years and a half, in France. No; this very attempt of France served to arouse Christians everywhere to put forth a new exertion in behalf of the Bible, as we shall presently see." [5]

.................

"This denotes the joy those felt who hated the Bible, or were tormented by it. Great was the joy of infidels everywhere for awhile. But 'the triumphing of the wicked is short;' so was it in France, for their war on the Bible and Christianity had well-nigh swallowed them all up. They set out to destroy Christ's 'two witnesses,' but they filled France with blood and horror, so that they were horror-struck at the result of their wicked deeds, and were glad to remove their impious hands from the Bible." [6]

.................

"In 1793, the decree passed the French Assembly suppressing the Bible. Just three years after, a resolution was introduced into the Assembly going to supersede the decree, and giving toleration to the Scriptures. That resolution lay on the table six months, when it was taken up, and passed without a dissenting vote. Thus, in just three years and a half, the witnesses 'stood upon their feet, and great fear fell upon them which saw them.' Nothing but the appalling results of the rejection of the Bible could have induced France to take her hands off these witnesses." [7]

................

" 'Ascended up to heaven.'--To understand this expressions, see Daniel 4: 22: 'Thy greatness is grown, and reacheth unto heaven.' Here we see that the expression signifies great exaltation. Have the Scriptures attained to such a state of exaltation as here indicated, since France made war upon them?--They have. Shortly after, the British Bible Society was organized [1804]; then followed the American Bible Society [1816]; and these, with their almost innumerable auxiliaries, are scattering the Bible everywhere." [9]

............

"What city? (See Revelation 17: 18: 'The woman which thou sawest is that great city which reigneth over the kings [kingdoms] of the earth.') That city is the papal Roman power. France is one of the ' ten horns' that gave 'their power and strength unto the [papal] beast;' or is one of the ten kingdoms that arose out of the Western Empire of Rome, as indicated by the ten toes of Nebuchadnezzar's image, Daniel's ten-horned beast [Daniel 7: 24], and John's ten-horned dragon. [Revelation 12: 3.] France, then, was 'a tenth part of the city,' and was one of the strongest ministers of papal vengeance; but in this revolution it 'fell,' and with it fell the last civil messenger of papal fury. 'And in the earthquake were slain of men [margin, names of men] seven thousand.' France made war, in here revolution of 1798 [1789] and onward, on all titles and nobility. . . . 'And the remnant were affrighted, and gave glory to the God of heaven.' Their God-dishonoring and Heaven-defying work filled France with such scenes of blood, carnage, and horror, as made even the infidels themselves to tremble, and stand aghast; and the 'remnant' that escaped the horrors of that hour 'gave glory to God--not willingly, but the God of heaven caused this 'wrath of man to praise Him,' by giving all the world to see that those who make war on heaven make graves for themselves; thus glory redounded to God by the very means that wicked men employed to tarnish that glory." [10]

CHRIST THE LIFE-GIVER OR, THE FAITH OF THE GOSPEL

"Earnestly contend for the faith once delivered to the Saints." Jude 3        

THE Syriac version reads, "Maintain a conflict for the faith," &c. It will be my object first to determine what is the faith spoken of; and then note the importance of the apostolical exhortation, earnestly contend for it. "The faith," I apprehend, is expressed in the previous part of the verse, under the appellation of the "common salvation." It is "the faith" of salvation by or through our Lord Jesus Christ. But what is the distinctive feature of that salvation?

In answering the question, I wish to avoid the looseness which seems to pervade most men's minds when they speak of salvation, or being saved. The terms saved, and salvation, have a great latitude of meaning; and hence the sense of these terms will accord with the fancy, prejudice, or judgment of different individuals, according to their preconceived notions, unless we can show that they have a definite sense, when used in relation to man as the object of God's favor. Such a sense I believe the New Testament writers have in the use of those terms. To assist in determining that sense, I shall bring to our aid the Syriac New Testament, as translated by Prof. Murdock, late of the Theological Institution of Andover, Mass.

Of the "Peshito Syriac Version of the New Testament," Prof. Murdock says - It "is very generally admitted to be the oldest version that has come down to us, of the New Testament in any language. It is called by the Syrians the Peshito version on account of its style or character. The Syriac verb signifies to unfold or spread out that which was folded up, so that it can be seen in its true form, dimensions and character. Hence the participle signifies spread out, not involved or folded up, simplex and not duplex; or as applied to a translation, explicit, free from ambiguities, direct, simple, and easy to be understood. And precisely such is, in fact, the character of this venerable version." - P.489. Among the principles which Prof. Murdock adopted in his translation of this version, the "5th" is, "In general, to avoid using technical theological terms, when good substitutes could be found, in order to call away attention from the word to the thing." In his illustration of this principle, he says - "Saviour is rendered Vivifier, as being more literal, for the verb properly signifies to make alive, to vivify; and its derivatives properly signify life, life-giver, or vivifier. These are the usual terms of the Syriac version, denoting that salvation which Christ bestows on fallen men." Preface, p.7.

In accordance with the principle here laid down, the Professor gives us "life, Life-Giver," or "vivify and Vivifier," throughout his translation, where it is save, Saviour, &c., in the common English version.

In following his translation, I shall use the term Life, and Life-Giver, where he, in some instances, has inserted vivify and Vivifier, &c.; as these last terms have a Latin cast, and do not as clearly express to the mere English reader the sense of the text.

With the light shed on the Scriptures by this venerable Syriac version, I shall be able to satisfy my own mind, at least, as to what "the faith" is, of which Jude speaks. In the first part of the verse from which my text is taken, Jude says - "My beloved, while I take all pains to write to you of our common life;" - Syriac. The great theme of Jude and all the apostles was, that of Life - Eternal Life, through Jesus the "Life-Giver." This was the faith, the doctrine, the great matter to be believed, the truth to be preached, the faith for which they were "earnestly to contend."

In further presenting this subject, I shall pass over, for the present, the multitude of texts in the common English version which express the same great and glorious truth, and call attention directly to the Syriac version, where life, Life-Giver, &c., occur in place of save, saved, salvation, and Saviour in our version. I begin the examination with Matthew 19:25; where, after our Lord had spoken of the difficulty of a rich man entering into the "kingdom of God," the disciples wondered greatly, and said: Who then can attain to life?" Here, attaining to life is the salvation looked for. Our version reads - "Who then can be saved?" What the salvation is, might be a matter for dispute, as that term is more or less indefinite: but life is a definite term, and brings us at once to the nature of the salvation. It is salvation from death, into life.

Again, Matt.27:42; when Jesus hung upon the cross, our translation reads - "He saved others, himself he cannot save." The Syriac has it - "He gave, life to others; his own life he cannot preserve." This version is truly open, and easy to be understood. He gave life to several during his ministry; and that which determined the Scribes and Pharisees to put him to death, at all hazards, was the fact that he gave life to Lazarus, who had been dead four days: see John 11:48-53. He was a Life-Giver.

In John 3:17, our translation reads, "For God sent not his Son into the world to condemn the world; but that the world through him might be saved." The Syriac - "That the world might live by means of him." Here the nature of the salvation is clearly expressed, and no doubt is left on the mind as to its real character. It is life - that's what the world, the dying world need; and Christ came that they might live.

Acts 2:21, reads - "Whosoever shall call on the name of the Lord shall be saved." The Syriac - "Shall live." Thus showing that Life is the great proffered blessing to the human race; and the doctrine of life, through Jesus, is "the faith delivered to the saints," and which they are to maintain, earnestly contending for it.

Acts 4:12, reads - "There is none other name under heaven given among men whereby we must be saved." The Syriac - "There is not another name under heaven which is given to men, whereby to live." Here, as in the previous texts, there is a definiteness that forms a firm basis for faith. The salvation is life. Who is it that gives this life?

Acts 5:31 - "Him [Jesus, who was raised from the dead] hath God exalted to be a Prince and a Saviour." Syriac - "Him hath God established as a head and Life-Giver." Jesus, Messiah, died - God raised him from the dead and made him "head" of another life, even an endless life, and constituted him the Life-Giver; he is to bestow that life of which he is now the fountain. It is not in ourselves, but in him who was dead, but, is alive again, and lives forevermore; who also has "the keys of death and hades."

When the angel directed Cornelius to send for Peter, as related Acts 11:14, he said - "Who shall tell thee words whereby thou and all thy house shall be saved." The Syriac reads - "He will utter to thee discourses by which thou wilt live," &c. Here again the nature of the salvation is definite: it is life.

And our translation so construes the salvation, verse 18, when those who heard Peter's relation of the matter said - "Then hath God also to the Gentiles granted repentance unto life."

Acts 13:26, Paul in addressing the "children of the stock of Abraham," &c., saith - "To you is the word of this salvation sent," Syriac - "To you is this word of life sent." Again in the same chapter, verse 47, Paul saith - "That thou shouldest be for salvation to the ends of the earth." Syriac - "That thou shouldest before life," &c. In the previous verse, he had said to the blaspheming Jews - "Seeing you judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles." The salvation, then, is "everlasting life."

In corrupting the Gospel, Acts 15:1, some said, "Except ye be circumcised, ye cannot be saved." Syriac - "Ye cannot have life." And when this matter was under discussion in the council of apostles and elders at Jerusalem, at verse 11, Simon said, as the Syriac reads - "We believe that we, as well as they, are to have life by the grace of our Lord Jesus Messiah." The great theme was life. Well did Peter answer Jesus, when he asked the twelve, John 6th, "Will ye also go away?" "Lord, to whom shall we go? thou hast the words of eternal life." That was "the faith" - the doctrine "once delivered to the saints."

When the maid possessed of a spirit of divination followed Paul and Silas, Acts 16:17, she said - These men are servants of the Most High God, and they announce to you the way of life." She understood what they preached; it was about Life. Though this spirit, on this occasion, spoke the truth - "as rapping spirits" sometimes do in these days - yet, "Paul was indignant" [Syriac] and refused to suffer such liars to testify, and commanded it to depart. For this act, Paul and Silas were whipped and cast into prison. But happy in the hope of life, they praised God in their chains and dungeon. The jailor was convicted, and came trembling before the apostles and said - "What must I do that I may have life?" - Syriac. How came his first inquiry to be about life? Clearly, because he understood that was the grand theme of the apostles' preaching. They answer him - "Believe on the name of our Lord Jesus Messiah, and thou wilt have life," &c. Here is clearness, beauty, and force. There is no vague and indefinite something, under a general term, but a specific one is used, which brings us at once to the nature of the Gospel salvation. It is, obtaining life. Rom.1:16, Paul says - "I am not ashamed of the gospel, for it is the power of God unto life, to all who believe it." - Syriac. Again, chap.10:1, he saith of Israel - "The desire of my heart, and my intercession with God for them is, that they might have life" And in the same chapter, verse 9, he states the conditions of the proffered blessing, thus - "If thou shalt confess with thy mouth our Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt live." And at the thirteenth verse he saith - "Every one that shall call on the name of the Lord, will have life." In speaking of the stumbling of Israel, chap.11:11, he saith - "By their stumbling, life hath come, to the Gentiles." - Syriac. In chapter 13:11, Paul, exhorting to wakefulness, saith "For now our life hath come nearer to us, than when we believed." Eternal life is only actually bestowed at the resurrection unto life, at Christ's return from heaven. Every day brings it nearer; and that consideration should arouse us from all stupidity, and excite us to diligence. All these expressions, as found in the Syriac, go to show the great idea of salvation as it lay in the apostle's mind - it was the "one idea" of Life.

We now proceed to his other epistles. 1Corth.1:18 - "Our discourse concerning the cross is to them who perish foolishness; but to us who live it is the energy of God." In chap.10:33, speaking of his course as a preacher, he says - "I do not seek what is profitable to me, but what is profitable to many, that they may live." Chap.15:1,2, he saith - "I make known unto you, my brethren, the gospel which I preached to you, and which you received, and in which ye stand, and by which ye have life." 2Corth.1:6 - "Whether we be afflicted, it is for your consolation, and for your life." Chap.2:15 - "Through the Messiah, we are unto God a sweet odor, in them that live, and in them that perish," &c. Chap.7:10 - "For sorrowing on account of God, worketh a conversion of the soul which is not to be reversed, and a turning unto life: but the sorrowing of the world worketh death." To the Ephesians, chap.1:13, Paul saith - "In whom [Messiah] ye also have heard the word of truth, which is the gospel of your life." The good news, or gospel, is that of life to dying men. To the Philippians, 1:28, he saith - "In nothing be ye startled by those who rise up against us; [which is] an indication of their destruction, and of life for you;" and in chap.2:12, he saith - "My beloved, as ye have at all times obeyed, not only when I was near to you, but now when I am far from you, prosecute the work of your life more abundantly," &c. The great work we have to do is to work for life. In chap.3, Paul having spoken of the conduct and end of the wicked, and said "whose thoughts are on things of earth," adds - "But our concern is with heaven; and from thence we expect our Life-Giver, our Lord Jesus the Messiah; who will change the body of our abasement, that it may have the likeness of the body of his glory," &c. This is a life-giving work: a work which "the Father, who hath life in himself," hath entrusted to his Son to accomplish for all that obey him.

1Thess.2:16, Paul saith the Jews "forbid us to speak to the Gentiles, that they may have life." Chap.5:8,9, he thus speaks - "Let us who are the children of the day be wakeful in mind, and put on the breast-plate of faith and love, and take the helmet of the hope of life: for God hath not appointed us to wrath, but to the acquisition of life by our Lord Jesus the Messiah." The hope of life is that which sustains the Christian in all his conflicts; and is the great gospel motive to labor and suffer for the Messiah's cause: it is life God has set us to acquire.

2Thess.2:10, Paul saith that the Evil One will by signs and lying wonders deceive them that perish; "because they did not receive the love of the truth, by which they might have life." He adds - "We are bound to give thanks to God . . . . brethren . . . . that God hath . . . . chosen you unto life, through sanctification of the Spirit, and faith in the truth." Life is kept prominent as the great gift of God and object of pursuit, as well as that for which the Spirit of God works in us.

Paul opens his first epistle to Timothy with the announcement that God is "our Life-Giver." As he proceeds, verse 15, he says - "Faithful is the declaration, and worthy to be received, that Jesus the Messiah came into the world to give life to sinners." He adds, that Messiah displayed on him "all his long-suffering, for an example to them who were to believe on him unto life eternal." In the next chapter, he exhorts to prayer, &c. for all men, "for this is good and acceptable before God our Life-Giver, who would have all men to live, and be converted to the knowledge of the truth." In chapter 4:10, he uses this language - "We toil and suffer reproach, because we trust in the living God, who is the Life-Giver of all men, especially of the believers." He directs Timothy, verse 16, "Be attentive to thyself, and to thy teaching, and persevere in them: for," saith he, "in doing this thou wilt procure life to thyself and to them who hear thee."

Thus the testimony is uniform in regard to the great end of the gospel; it is to call men to life, and bestow it upon them. The language, by this translation of the Syriac, is divested of all vagueness and speaks out to the comprehension of all minds. "We will, however, present a few more places where Saviour, save, and salvation, in the common English version, are in the Syriac Life-Giver and life. 2Timothy 1:10, "The appearing of our Life-Giver, Jesus the Messiah, who hath abolished death, and hath made manifest life and immortality by the gospel."

Chap.2:10 - "Therefore I endure everything for the elect's sake, that they may obtain life in Jesus the Messiah, with eternal glory." Life is still the theme; and the glorious object set before us.

Chap.3:15 - "From thy childhood thou wast taught the holy books, which can make thee wise unto life, by faith in Jesus the Messiah."

Chap.4:18 - "My Lord will rescue me from every evil work; and will give me life in his heavenly kingdom." One theme still - one end in view, viz: life - life in the kingdom of God.

To Titus Paul writes, on opening the epistle, "In hope of eternal life . . . grace and peace from God our Father, and from our Lord Jesus the Messiah, our Life-Giver." Chap.2:10,13, - "For the life-giving grace of God is revealed to all men; and it teaches us to deny ungodliness and worldly lusts, and to live in this world in sobriety, and in uprightness, and in the fear of God, looking for the blessed hope, ["hope of eternal life;" see chap.1:2] and the manifestation of the glory of the great God and our Life-Giver, Jesus the Messiah."

Chap.3:4-6 - "When the kindness and compassion of God our Life-Giver was revealed . . . . according to his mercy . . . . by the renovation of the Holy Spirit, which he shed on us abundantly, by Jesus the Messiah, our Life-Giver, that we might . . . . become heirs in the hope of eternal life." Thus the author and giver of life is clearly set before our minds; and in a manner that cannot fail to make an impression of our obligation, and of God's great mercy.

Paul, in writing to the Hebrews, speaking of angels, asks, chap.1:14 - "Are they not all spirits of ministration, who are sent to minister on account of them who are to inherit life?" He asks, chap.2:3 - "How shall we escape if we despise the things which are our life?" &c. Again, verse 10 - "It became him . . . . [who] bringeth many sons unto glory, to perfect the Prince of their life by suffering." How forcible are right words? All the commentaries in the world cannot make plainer the work of Messiah, and the blessing he came to give the perishing.

Chap.5:7-9 - "When he [Jesus] was clothed in flesh, he presented supplication and entreaty, with intense invocation and with tears, to him who was able to resuscitate him from death; and he was heard. And though he was a son, yet, from the fear and sufferings he endured he learned obedience; and thus he was perfected, and became the cause of eternal life to all them who obey him."

Chap.7:25 - "He is able to vivify [give life] forever, them that come to God by him, for he always liveth, and sendeth up prayers for them." And chap.9:28, Paul saith Messiah will "a second time . . appear for the life of them who expect him." What is Messiah coming a second time for? For the life of his followers: to give them the "crown of life." We now come back to Jude, the point from which we started. He calls this life, which we have been tracing out, "the common life" of the "beloved." This is that which so deeply interested them all - which the saints were exhorted to lay hold of; for which they labored and suffered; for which they hoped, believed, and fought; and in the firm persuasion of possessing it, when called to lay down their lives, met death without terror, knowing that God, who cannot lie, had promised it to all who by patient continuance in well-doing seek for it.

If such, then, is "the faith" of the gospel, the importance of "contending earnestly" for it can hardly be magnified. The necessity of such a course is as apparent as that nearly all Christendom have departed from "the faith," and perverted the very words in which the Bible presents the subject, to mean "happiness" instead of life; thus corrupting the testimony of God, and affirming that it is not life that man needs, but something else: yea, insisting that all men have endless life in themselves; so that he who would maintain the Bible truth on this subject must contend earnestly for it, and is in danger of being denounced as an "infidel" for believing that God, Messiah, and the apostles, mean what they say, and speak what they mean. Surely, there never was a subject or topic that Christian men needed apostolical authority more to sustain them in their work, than the one we have been contemplating. "Fight the good fight of faith," said Paul to Timothy, "lay hold on eternal life, whereunto thou art also called." And he adds - "I give thee charge, in the sight of God . . . . that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ." 1Tim.6:12-14. Can a subject of such importance be magnified above its just claims? I think not. Let us, then "earnestly contend for" it, as "the faith once delivered to the saints." Let those be admonished who assume that man has immortality or endless life in himself, that they are not by such a course, contending for the faith once delivered to the saints, but for a fable imposed upon them by tradition and the corruption of the words of God. May they quickly have they their eyes open to see the truth, and be able to defend it.

ADDENDA

A few texts have been passed in the foregoing sermons, without special notice, which some rely on as proof of the immortality of man and the endless sin and suffering of the wicked. They were passed simply because they involved the State of the Dead, which the author of the Six Sermons thought best to take up in another work of a more general character. The Rich Man and Lazarus is one of the texts passed. A single remark here is all that is necessary on it till the state of the dead is under consideration.

Suppose the rich man to be actually in a conscious state after death, and in torment, it does not prove him immortal, or that his conscious suffering is to be eternal: for, the advocates of the immortality of man admit the state of the rich man, spoken of, was immediately after death and before the day of judgment. Hence, whatever his state is now it is not his proper punishment - that may be utter annihilation for all there is in the text to prove the contrary: he has not yet passed the judgment; when he has, then comes the real punishment, and the Scriptures elsewhere must determine what it is. We have positive testimony that "The wages of sin is Death:" Rom.6:23.

The phrase "immortal soul" is not once found in the Old and New Testament Scriptures; either in our translation or the original languages in which they were written; while - among many other terms which clearly express the idea of deprivation of life - that of annihilation is found distinctly in the Hebrew Scriptures as expressive of the doom of the wicked.

Prof. Pick, in his "Bible Student's Concordance" - a work of great value to a mere English scholar - gives us two original terms, the literal signification of which is, "to annihilate:" and these terms are applied to the destiny of wicked men in such connection as to make it certain that the Spirit of God - which inspired "holy men of old" - designed to teach the utter extirpation of the wicked, and not a preservation in any living state. These Hebrew terms are Tsomath and Shomad. In our translation they are sometimes rendered destroy, destroyed, and cut off. According to Prof. Pick there are about forty different Hebrew words that are translated destroy and destroyed. We will give a few instances where the terms occur, the literal signification of which, he tells us, is "to annihilate." In Ps.18:40 tsomath occurs. None doubt but that a portion of this Psalm is prophetical of Messiah and what he will do. Thus speaks the word of prophecy - "Thou hast also given me the necks of mine enemies; that I might tsomath - annihilate - them that hate me." Saith Jesus, Luke 19:27, when the Nobleman shall return he will say - "Those mine enemies, which would not that I should reign over them, bring hither, and slay them before me." Thus the prophecy, in Ps.18, is to have a fulfillment when Messiah, who is to be King on David's throne, shall "return from heaven." So Paul declares, on that return the disobedient "shall be punished with everlasting destruction:" 2Thess.1:9. Thus the Prophet, our Lord, and Paul, witness together, the enemies of Christ are to be annihilated. Again prophecy thus speaks, Ps.54:5 - "He [God] shall reward evil unto mine enemies: tsomath - annihilate them in thy truth." The truth of God is, the wicked shall be annihilated.

In Ps.94:23, tsomath occurs twice; and the verse literally reads thus - "He shall bring upon them their own iniquity, and shall annihilate them in their own wickedness: yea, the LORD our God shall annihilate them." Thus the fate of the wicked is clearly stated. In Ps.101:8, tsomath occurs twice; and as the language is clearly prophetical of Messiah it speaks in language not to be mistaken. "I will early annihilate all the wicked of the land; that I may annihilate all wicked doers from the city of the Lord."

Once more, Ps.143:12, David personating Messiah, prays - "Of thy mercy annihilate mine enemies, and annihilate all them that afflict my soul."

Finally, Ps.145:20, we read - "The LORD preserveth all them that love him: but all the wicked will he shomad - annihilate."