ANSWER TO BROTHER CRAIG (TROTT) 1838

[This is again an article never republished since 1838 (to our knowledge) of Elder Trott. - ed]

Brother Beebe: the remarks of Brother Hiram T. Craig on the subject of “justification,” (No. 22, of the Signs) merits some notice. He has written in a very pleasant manner, and has not, like some others, brought forward arguments which have been answered again and again but has given us something original.

Brother Craig's first argument against excluding the term eternal from a connection with the word justification, or in the words, for Speaking of justification as an act that was passed before the foundation of the world, is in part founded on his criticism of the use of the particle unto. I think, according to the general use of this particle in the scriptures and by other writers, it denotes, not the cause nor effect, but the determination of an event or action. Thus in the text, “this sickness is not unto death,” it was a plain intimation that the sickness was not to occasion ultimate death, though in that case, it might occasion it for a little season; that is in the case of Lazarus, “repentance unto life,” (Acts 9.14) I do not understand as importing that repentance is the cause of life, nor do I understand the expression as designed to inform us that repentance is occasioned by the implantation of life, though that is a fact, but as importing the kind of repentance God had granted to them, not the sorrow which works death, but that which terminates in the enjoyment of life. Soul of the expression, “fruit unto holiness.” 

I really cannot see what authority Brother Craig derives from the above texts, or so entirely inverting the import of unto in the text, “Even so by the righteousness of one free gift came upon all men unto justification of life,” as to make it the note that “justification of life,” instead of the righteousness of Christ, is the cause of the “free gift coming.” According to the plain English of this text, setting aside Brother Craig's criticism, it clearly supports the views of justification that I have been contending for. Let us examine the whole text, “as by the offense of one judgment came upon all men unto condemnation,” is the first part of the apostles' comparison. How was it that “by the offense of one judgment came upon all men”? Evidently first by their being in him, and represented by him when the offense was committed. 2nd. The offense is committed, occasion to judgment to come upon all men. And third. The judgment came unto or terminated in what? Condemnation. Now for the other part of the comparison, even so, in the very same way, “by the righteousness of one, the free gift came upon all men unto justification of life.” The comparison and contrast are thus complete. If this is not the plain deduction from the text, I must confess myself ignorant of the import of the expressions; And if I'm correct; The notion of the elects being justified collectively before Christ rose from the dead, must fall to the ground if tested by the scriptures.

Brother Craig goes on to say, “Now the same God who was manifested in the flesh in union with the church, was justified in the spirit in the same union, so that my view is, that in the relationship of the church to Adam the offender, she was condemned; But in her relationship to christ the quickening spirit, she was justified.” I am not certain what Brother Craig's idea is concerning Christ's being justified in the spirit, and it is not necessary now to inquire what the true meaning of that expression of scripture is; suffice it to say that if the connection in which the expression is used, has any bearing on its application, his being “justified in the spirit.” In a sense here intended, had immediate reference to his being “manifested in the flesh.” First Timothy 3.16. If Brother Craig means as others have spoken, that the church was condemned in her relation to Adam, at the same time that she was justified in her relation to Christ, as must be the fact, if she ever was condemned, also was justified from eternity, I would ask him to inform us if he can, how she is ever to be delivered from that condemnation. For if that justification which the scriptures reveal, is the justification of the church, only in her relationship to Christ, and left her for any period condemned as related to Adam the righteousness of Christ of course had no effect in delivering her from this condemnation.

I will notice Brother Craig's observation that the tables of the law being laid in the art, “showed that the law existed eternally in Christ, the righteousness of which was the principle of justification.”

That the tables of laws being preserved in the ark and covered over with the mercy seat, was typical of the laws being preserved in Violet through the obedience of Christ, while its curse is averted from the Israel of God by his atonement, is an idea I can receive and do rejoice in. That the spirit of the law, the principle of eternal right and holiness, existed eternally both in Christ and in the father, I can conceive of; but that the principle of obligation and servitude arising from the law, existed eternally in Christ is a sentiment which I cannot receive as consistent with what the scriptures reveal of the glory which Christ had with the father before the world was, as the head of his church and the son and heir of God. Consequently the law, as such “existed eternally in him,” I cannot admit.

There are circumstances connected with the making of the arc and the laying of the tables of the law in it, which, to me, forbid the idea of its being typical of the Messiah as set up an eternity, but rather show that it typified him as manifested in the flesh, under a transgressed law. I refer to the fact of the two tables being previously prepared by God, having the law written upon them by his finger, which tables Moses broke, (Exodus 32.15-19) and the tables which were put in the arc being afterward hewed out by Moses, exodus 34.1-4.

Again, Brother Craig says, “It seems to me that some brethren have two eternities in their minds, one passed and the other future, being cut in two by a little intervening space of time.” “That the eternity to come will be a place (I would say a period) of greater happiness than the eternity past, owing to the regulations affected in time,” I confess I am one of those people. I know nothing of happiness which I have not a consciousness of; And however it may be with brother Craig, I for one have no consciousness of having existed in a state of happiness before time commenced, nor any hope of happiness in an eternity to come, but what arises from the work accomplished by the Lord Jesus Christ, when he was made under the law, in the fullness of time.

To be more particular on this point, the eternity which God inhabits, is to him life like his existence, a perfect one; but we, whose existence began in time, and who are therefore creatures of changes and succession, have, according to our nature, to comprehend periods according to their succession. To us, God's eternity is divided into 3 periods. Looking backward through the telescope book of divine revelation, our faith describes the existence and purpose of God extending back unchangingly, beyond the commencement of time, into the fathomless abyss of eternity; Of which purpose and existence of God, we could have no conception, but for the various events of time which have developed them, and which are but the effects of the one eternal purpose and the workings of that one eternal existence. Looking forward through the same telescope, beyond time, and to the consummation of the eternal purpose of God, we by the eye of faith behold an eternity stretching forward beyond our conceptions, marked with its own peculiarities, the accomplishments of that same purpose. 

Among these peculiarities, are these of the throne of God and a lamb being presented with the 100, 40, and 4000, and the great multitude which no man can number, having come out of the great tribulation, standing before them, ascribing salvation to God, and to the lamb, and singing that new song in which they say to the lamb, “you were slain, and you have redeemed us to God by the blood,” revelation 7; 5.9-10. This is the way I have to look at eternal things, by parts, but if Brother Craig can view the parts of God's eternity in the whole, without having his vision obstructed, or the object of his sight broken by the intervention of time, he is blessed with a faculty which I now have not, and do not expect to have while I remain in the flesh. And I'm glad that in condescension to the weakness of those who like myself dwell in houses of clay, the scriptures in reference even to the existence of God, speak of eternity as to; as in Psalm 110.2, “even from everlasting to everlasting you are God.” Everlasting is the same as eternal or eternity, hence in the New Testament we find the same Greek word aionion, rendered both everlasting and eternal, as in Matthew 25.46. And in this text, we have an eternity or everlasting duration, which Brother Craig, I think, will admit has a beginning in time; the everlasting punishment of the wicked.

I think Brother Craig on further reflection, will see that what he has brought forward will not suffice to do away with my objections to the use of the term “eternal” in connection with the word “justification,” in the sense in which it is generally used, and as the Holy Spirit did not see proper to direct it to be used in the scriptures.

With my thanks to Brother Craig for the favorable opinion he entertains of what I was led to advance relative to the heavenly inheritance, and with hopes that he, and I, may yet see eye to eye with the scriptures, on the subject of “justification.”

I subscribe myself, as ever,

Yours,

S. Trott Fairfax CH VA, November 23, 1838

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