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A.- I think that, if you could make clear to me what you really mean when you speak of `doctrinal truth' and
`dispensational truth', I should be better able to follow your argument concerning the Epistle to the Romans.
B.- Let me use an illustration. Mankind can be regarded from two different points of view :
(1) As creatures who eat, drink and sleep.
(2) As a collection of nations, each nation having creature characteristics in common, but also national
differences.
Now suppose I were to say: `Englishmen eat, drink and sleep; Frenchmen eat, drink and sleep: therefore
Englishmen are Frenchmen'. You would probably reply: `No, you are failing to observe the difference between
what is common to all men as creatures, and what is common only to some men as nationals. While Englishmen
and Frenchmen have basic things in common they have also characteristic differences. For example, the English
belong to a monarchy, their monetary system is based upon the pound sterling, and they drive their cars on the left.
The Frenchman is a member of a republic, his monetary system is based on the franc, and he drives his car on the
right'.
Now if we substitute `Doctrinal Truth' for that which belongs to a man as a creature, and `Dispensational Truth'
for that which belongs to him as a national, let us see where our argument takes us. It means that I cannot say
because all men are sinners and need redemption, and all who are saved are saved by the blood of Christ and believe
the same Book, that therefore all men belong to one calling, and there is no difference between them. To argue in
this way would be equivalent to assuming, because all men are creatures and have the same creature needs, that all
Englishmen are Frenchmen. We must observe the differences as well as the characteristics that they have in
common.
Some of the redeemed are to inherit the earth, some are to walk the streets of the New Jerusalem, some are to be
seated with Christ far above all principality and power. Some will form a Kingdom of Priests on the earth, some
will constitute the Bride of the Lamb, some will form the Body of Christ. Some are called under the terms of the
covenant made with Abraham, some go back for the inception of their calling to a time before the foundation of the
world. These differences cannot be ignored, and in order to avoid confusion, the basic and fundamental teaching of
Scripture concerning Sin and Redemption we have called `Doctrinal Truth', and the teaching concerning the
different callings and spheres of blessing that subdivide the redeemed into different groups we have called
`Dispensational Truth'.
Now whatever changes may take place in the form of government either in England or in France, and whatever
changes there may be in their coinage or driving customs, their basic needs will remain unchanged. `Doctrinal
Truth' represents that which is permanent, while `Dispensational Truth' represents that which is true at one time but
not necessarily true for all time. Your own attitude to the inspiration of all Scripture and to your own personal
obligation to keep the law of Moses is a case in point. The inspiration of all Scripture is a doctrinal truth; it is true
for all time, and can never be set aside. On the other hand the dominion of the law over a man is a part of
dispensational truth. It is not true for all time; it was set aside at the cross.
A.- I understand, then, that you find in the Epistle to the Romans two sets of teaching: first, that which is true for
all men and for all time, and which you have called `Doctrinal Truth', and secondly, that which was once true, but is
not true today, which you place under the heading of `Dispensational Truth'. If you can make this difference clear
to me, I feel we shall have made progress. I find it difficult to believe that a thing can be true at one time and not at
another.
B.- I quite appreciate the difficulty and I shall be glad to do what I can to help. Suppose we turn to the Epistle to
the Romans itself and see whether we do or do not agree with regard to the principle concerned. Will you choose a
subject which you believe to be true for all dispensations, and then we will consider, if possible, some related
teaching which was true when first uttered but has ceased to be a truth which we must observe today?
A.- Well, I suppose no one worthy of the name of Christian would hesitate to affirm that Romans 1:16 is true for
all time.