All Through Grace.

THE RIGHTEOUSNESS OF GOD

"But seek ye first the kingdom of God, and His righteousness; and

all these things shall be added unto you." Matt. 6:33.

The righteousness of God, says Jesus, is the one thing to be sought in this life. Food and clothing are minor matters in comparison with it. God will supply them, as a matter of course, so that anxious care and worriment need not be expended on them; but to secure God's kingdom and His righteousness should be the only object of life.

In 1 Cor. 1:30

1Co 1:30  But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption

 we are told that Christ is made unto us righteousness as well as wisdom; and since Christ is the wisdom of God, and in Him dwelleth all the fullness of the Godhead bodily, it is evident that the righteousness which He is made to us is the righteousness of God. Let us see what this righteousness is.

In Ps. 119:172 the Psalmist thus addresses the Lord: "My tongue shall speak of Thy word; for all Thy commandments are righteousness." The com-  [47]  mandments are righteousness, not simply in the abstract, but they are the righteousness of God. For proof read the following:—

"Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner; but My salvation shall be forever, and My righteousness shall not be abolished. Hearken unto Me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings." Isa. 51:6, 7.

What do we learn from this?—That they who know the righteousness of God are those in whose heart is His law, and therefore that the law of God is the righteousness of God.

This may be proved again, as follows: "All unrighteousness is sin." 1 John 5:17. "Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law." 1 John 3:4. Sin is the transgression of the law, and it is also unrighteousness; therefore sin and unrighteousness are identical. But if unrighteousness is transgression of the law, righteousness must be obedience to the law. Or, to put the proposition into mathematical form:—

Unrighteousness = sin. 1 John 5:17. Transgression of the law = sin. 1 John 3:4.

Therefore, according to the axiom that two things that are equal to the same thing are equal to each other, we have:—

Unrighteousness = transgression of the law

which is a negative equation. The same thing, stated in positive terms, would be:—

Righteousness = obedience to the law.

Now what law is it obedience to which is righteousness and disobedience to which is sin? It is that law which says, "Thou shalt not covet;" for the apostle Paul tells us that this law convinced him of sin. Rom. 7:7. The law of ten commandments, then, is the measure of the righteousness of God. Since it is the law of God, and is righteousness, it must be the righteousness of God. There is, indeed, no other righteousness.

Since the law is the righteousness of God—a transcript of His character—it is easy to see that to fear God and keep His commandments is the whole duty of man. Eccl. 12:13. Let no one think that his duty will be circumscribed if confined to the ten commandments, for they are "exceeding broad." "The law is spiritual," and comprehends a great deal more than can be discerned by an ordinary reader. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." 1 Cor. 2:14. The exceeding breadth of the law of God can be realized only by those who have prayerfully meditated upon it. A few texts of Scripture will suffice to show us something of its breadth.

In the sermon on the mount Christ said: "Ye have heard that it was said by them of old time,  [49]  Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment; but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, Thou fool, shall be in danger of hell fire." Matt. 5:21, 22. And again: "Ye have heard that it was said by them of old time, Thou shalt not commit adultery; but I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart." Verses 27, 28.

This does not mean that the commandments, "Thou shalt not kill," and, "Thou shalt not commit adultery," are imperfect, or that God now requires a greater degree of morality from Christians than He did from His people who were called Jews. He requires the same from all men in all ages. The Saviour simply explained these commandments and showed their spirituality. To the unspoken charge of the Pharisees, that He was ignoring and undermining the moral law, He replied by saying that He came for the purpose of establishing the law, and that it could not be abolished; and then He expounded the true meaning of the law in a way that convicted them of ignoring and disobeying it. He showed that even a look or a thought may be a violation of the law, and that it is indeed a discerner of the thoughts and intents of the heart.14

In this Christ did not reveal a new truth, but only brought to light and unfolded an old one. The law meant just as much when He proclaimed it from Sinai as when He expounded it on the mountain in Judea. When, in tones that shook the earth, He said, "Thou shalt not kill," He meant, "Thou shalt not cherish anger in the heart; thou shalt not indulge in envy, nor strife, nor anything which is in the remotest degree akin to murder." All this and much more is contained in the words, "Thou shalt not kill." And this was taught by the inspired words of the Old Testament; for Solomon showed that the law deals with things unseen as well as things seen, when he wrote:—

 "Let us hear the conclusion of the whole matter: Fear God and keep His commandments; for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil." Eccl. 12:13, 14.

The argument is this: The judgment passes upon every secret thing; the law of God is the standard in the judgment,—it determines the quality of every act, whether good or evil; therefore, the law of God forbids evil in thought as well as in deed. So the conclusion of the whole matter is that the commandments of God contain the whole duty of man.

Take the first commandment, "Thou shalt have no other gods before me." The apostle tells us of some "whose god is their belly." Phil. 3:19. But gluttony and intemperance are self-murder; and so  [51]  we find that the first commandment runs through to the sixth. This is not all, however, for he also tells us that covetousness is idolatry. Col. 3:5. The tenth commandment cannot be violated without violating the first and second. In other words, the tenth commandment coincides with the first; and we find that the decalogue is a circle having a circumference as great as the universe, and containing within it the moral duty of every creature. In short, it is the measure of the righteousness of God, who inhabits eternity.

This being the case, the correctness of the statement that "the doers of the law shall be justified," is obvious. To justify means to make righteous, or to show one to be righteous. Now it is evident that perfect obedience to a perfectly righteous law would constitute one a righteous person. It was God's design that such obedience should be rendered to the law by all His creatures; and in this way the law was ordained unto life. Rom. 7:10.

But for one to be judged "a doer of the law" it would be necessary that he had kept the law in its fullest measure every moment of his life. If he had come short of this, he could not be said to have done the law. He could not be a doer of the law if he had done it only in part. It is a sad fact, therefore, that there are in all the human race no doers of the law, for both Jews and Gentiles are "all under sin; as it is written, There is none righteous, no, not one; there is none that understand-  [52]  eth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one." Rom. 3:9-12. The law speaks to all who are within its sphere; and in all the world there is not one who can open his mouth to clear himself from the charge of sin which it brings against him. Every mouth is stopped, and all the world stands guilty before God (verse 19), "For all have sinned, and come short of the glory of God" (verse 23).

Therefore, although "the doers of the law shall be justified," it is just as evident that "by the deeds of the law there shall no flesh be justified in His sight; for by the law is the knowledge of sin." Verse 20. The law, being "holy, and just, and good," cannot justify a sinner. In other words, a just law cannot declare that the one who violates it is innocent. A law that would justify a wicked man would be a wicked law. The law should not be reviled because it cannot justify sinners. On the contrary, it should be extolled on that account. The fact that the law will not declare sinners to be righteous,—that it will not say that men have kept it when they have violated it,—is in itself sufficient evidence that it is good. Men applaud an incorruptible earthly judge, one who cannot be bribed, and who will not declare a guilty man innocent. Surely, they ought to magnify the law of God, which will not bear false witness. It is the perfec-  [53]  tion of righteousness, and therefore it is forced to declare the sad fact that not one of Adam's race has fulfilled its requirements.

Moreover, the fact that to do the law is simply man's duty shows that when he has come short in single particular he can never make it up. The requirements of each precept of the law are so broad,—the whole law is so spiritual,— that an angel could render no more than simple obedience. Yea, more, the law is the righteousness of God,—a transcript of His character,—and since His character cannot be different from what it is, it follows that even God Himself cannot be better than the measure of goodness demanded by His law. He cannot be better than He is, and the law declares what He is. What hope, then, that one who has failed, in even one precept, can add enough extra goodness to make up the full measure? He who attempts to do that sets before himself the impossible task of being better than God requires, yea, even better than God Himself.

But it is not simply in one particular that men have failed. They have come short in every particular. "They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one."15 Not only so, but it is impossible for fallen man, with his weakened power, to do even a single act that is up to the perfect standard. This proposition needs no further proof than a restatement of the fact that the law is the  [54]  measure of God's righteousness. Surely there are none so presumptuous as to claim that any act of their lives has been or could be as good as if done by the Lord Himself. Everyone must say with the Psalmist, "My goodness extendeth not to Thee." Ps. 16:2

This fact is contained in direct statements of Scripture. Christ, who "needed not that any should testify of man; for He knew what was in man" (John 2:25), said, "For from within, out of the heart of men, proceed evil thoughts, adulteries, fornication, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness; all these evil things come from within and defile the man." Mark 7:21-23. In other words, it is easier to do wrong than it is to do right, and the things which a person naturally does are evil. Evil dwells within, and is a part of the being. Therefore, the apostle says, "The carnal [fleshly, natural] mind is enmity16 against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." Rom. 8:7, 8. And again: "The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would." Gal. 5:17. Since evil is a part of man's very nature, being inherited by each individual from a long line of sinful ancestors, it is very evident that whatever righteousness springs from him  [55]  must be only like "filthy rags" (Isa. 64:6), compared with the spotless robe of the righteousness of God.

The impossibility of good deeds proceeding from a sinful heart is thus forcibly illustrated by the Saviour: "For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble-bush gather they grapes. A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil; for of the abundance of the heart his mouth speaketh." Luke 6:44, 45. That is to say, a man cannot do good until he first becomes good. Therefore, deeds done by a sinful person have no effect whatever to make him righteous, but, on the contrary, coming from an evil heart, they are evil, and so add to the sum of his sinfulness. Only evil can come from an evil heart, and multiplied evil cannot make one good deed; therefore, it is useless for an evil person to think to become righteous by his own efforts. He must first be made righteous before he can do the good that is required of him, and which he wants to do.

The case, then, stands thus: 1. The law of God is perfect righteousness; and perfect conformity to it is demanded of everyone who shall enter the kingdom of heaven. 2. But the law has not a particle of righteousness to bestow upon any man, for all are sinners, and are unable to comply with its [56] requirements. No matter how diligently nor how zealously a man works, nothing that he can do will meet the full measure of the law's demands. It is too high for him to attain to; he cannot obtain righteousness by the law. "By the deeds of the law there shall no flesh be justified [made righteous] in His sight." What a deplorable condition! We must have the righteousness of the law or we cannot enter heaven, and yet the law has no righteousness for one of us. It will not yield to our most persistent and energetic efforts the smallest portion of that holiness without which no man can see the Lord.

Who, then, can be saved? Can there, then, be such a thing as a righteous person?—Yes, for the Bible often speaks of them. It speaks of Lot as "that righteous man;" it says, "Say ye to the righteous, that it shall be well with him; for they shall eat the fruit of their doings" (Isa. 3:10), thus indicating that there will be righteous persons to receive the reward; and it plainly declares that there will be a righteous nation at the last, saying: "In that day shall this song be sung in the land of Judah: We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in." Isa. 26:1, 2. David says, "Thy law is the truth." Ps. 119:142. It is not only truth, but it is the sum of all truth; consequently, the nation that keeps the truth will be a nation that keeps  [57]  the law of God. Such will be doers of His will, and they shall enter into the kingdom of heaven. Matt. 7:21.

Christ And His Righteousness. 

E.J. Waggoner

(Excerpt)

*******

THE DIVINE PROVISION -- Part 3 -- Besides truth, God has extended grace to every man. While the grace of God is unmerited favor on His part, we have too often interpreted this grace to be an indulgence which God has granted because of the sin problem. In so thinking we have limited the magnitude of the grace of God through Jesus Christ our Lord. The grace which forms a part of the glory of God which Christ revealed in the flesh produces an "active" soldier in the conflict with the enemy of righteousness. We read: It is the grace that Christ implants in the soul which creates in man enmity against Satan. Without this converting grace and renewing power, man would continue the captive of Satan, a servant ever ready to do his bidding. But the new principle in the soul creates conflict where hitherto had been peace. The power which Christ imparts, enables man to resist the tyrant and usurper. Whoever is seen to abhor sin Instead of loving It, whoever resists and conquers those passions that have held sway within, displays the operation of a principle wholly from above. (l)

This "divine energy" - "wholly from above" - which Christ brought with Him is the keeping power by which we can walk in truth and righteousness. Note: Men need to learn that the blessings of obedience, in their fullness, can be theirs only as they receive the grace of Christ. It is His grace that gives men power to obey the laws of God. It is this that enables him to break the bondage of evil habit. This is the only power that can make him and keep him steadfast in the right path. (2) 

The extension of this grace to the sons of men, was God's direct intervention into the sin problem. Unless this grace should be extended - and received - man would have no barrier against the suggestions of the enemy. God did not create man with this energy, and He did not bestow it until after man sinned. Enmity - the product of grace - "had no natural existence" in the hearts of our first parents. But when God promised - "I will put enmity between thee and the woman, and between thy seed, and her seed" - He pledged Himself " to introduce into the hearts of human beings a new principle, - a hatred of sin, of deception, of pretense, of everything that bears the marks of Satan's guile." (3)

This enmity - produced by imparted grace - is a part of the very nature of God which Christ brought with Him into human flesh. This we need to understand if we are to overcome as He overcame. Concerning Jesus. We read:

p 2 -- 

The enmity put between the seed of the serpent and the seed of the woman was supernatural. With Christ the enmity was in one sense natural; in another sense supernatural, as humanity and divinity were combined. And never was the enmity developed to such a marked degree as when Christ became an inhabitant of this earth. Never before had there been a being upon the earth who hated sin with so perfect a hatred as did Christ. He had seen its deceiving, infatuating power upon holy angels, and all His powers were enlisted against it. (4) 

This statement is worth careful analysis. The grace of God being a principle wholly from above produces that which is supernatural - above our nature. In Christ, it was "natural" because He was God, and when He became flesh - the basic glory of the Father was still His - the fullness of grace and truth. But in another sense it was supernatural. The Father bestowed upon His Son the Holy Spirit without measure. (5)  This brings us therefore, to the second part of which Christ has provided - not only the "divine energies" of grace and truth but also "that strength which is impossible for [the fallen sons and daughters of Adam] to gain for themselves." (6)  This "strength" is the Holy Spirit.

Jesus promised His disciples - after Judas left - "I will pray the Father, and He will give you another Comforter, that He may abide with you forever; even the Spirit of truth." (7)  This Spirit of truth ministers to us the things of Christ, (8)  - those life-giving energies which men need and must receive. One dares not to overlook the fact that the Spirit of Truth is closely associated with the work of presenting, and maintaining truth which is declared to be "stronger and more powerful than anything else in the formation of a character after the likeness of Christ." (9)  The relationship between Jesus - the way, the truth, and the life - and the Holy Spirit - as the Spirit of truth - in the implementation of the truth in the life of the believer needs to be carefully studied.

Concerning the work of the Holy Spirit, we are told: The Comforter is called "the Spirit of truth". His work is to define and maintain the truth. He first dwells in the heart as the Spirit of truth, and thus He becomes the Comforter. There is comfort and peace in the truth, but no real peace or comfort can be found in falsehood. It is through false theories and traditions that Satan gains his power over the mind. By directing men to false standards, he miss-shapes the character. Through the Scriptures the Holy Spirit speaks to the mind, and impresses truth upon the heart. Thus He exposes error, and expels it from the soul. It is by the Spirit of truth, working through the Word of God, that Christ subdues His chosen people to Himself. (10)

In the same book, we also read: Christ rejoiced that He could do more for His followers than they could ask or think. He spoke with assurance, knowing that an almighty decree had been given before the world was made. He knew that truth, armed with the omnipotence of the Holy Spirit, would conquer in the contest with evil; and that the bloodstained banner would wave triumphantly over His followers. (11) 

p 3 -- Consider - "an almighty decree had been given" -that by the sacrifice and intercession of Jesus Christ, truth armed with the omnipotence of the Holy Spirit would conquer in the contest with evil. What then are we doing when we compromise the truth committed to our trust for the sake of human unity? Is this not doing despite unto the Spirit of grace? (12)  Why is it that we cannot get our priorities straight, and let Truth have first place over every earthly consideration? Is it because we have come to see things so nearly as the world see things that we cannot receive the Spirit of Truth - for the world "seeth Him not, neither knoweth Him". (13)

We must not forget that "by the power of the Holy Spirit the moral image of God is to be perfected in the character. We are to be wholly transformed into the likeness of Christ." (14)  The very attributes of God are developed in man by the Holy Spirit. (15)  This will be done in all who do not interpose a perverse will. (16)  Because of this crucial action which involves the human response, we shall begin noting in the next thought paper - "The Exercise of the Will."

(1)  Ellen G. White, The Great Controversy, p. 506

(2)  Ellen G. White, The Ministry of Healing, p. 115

(3)  Ellen G. White, Special Testimonies, Series B, No. 2, p. 6

(4)  Ellen G. White, Selected Messages, bk. i, p. 254

(5)  John 3: 34

Joh 3:34  For he whom God hath sent speaketh the words of God: for God giveth not the Spirit by measure unto him. 

(6)  White, op. cit., p. 279 See "The Divine Provision (Part One)"

(7)  John 14:16-17

Joh 14:16  And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; 

Joh 14:17  Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 

(8)  John 16:14-15

Joh 16:14  He shall glorify me: for he shall receive of mine, and shall shew it unto you. 

Joh 16:15  All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you. 

(9)  Ellen G. White, In Heavenly Places, p. 140.

(10)  Ellen G. White, The Desire of Ages, p. 671

(11 ) Ibid., p. 679

(12)  Hebrews 10:29

Heb 10:29  Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? 

(13)  John 14:17

Joh 14:17  Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. 

(14)  Ellen G. White, Testimonies to Ministers, p. 506

(15)  Ellen G. White, Christ's Object Lessons, p. 414

(16)  Ellen G. White, Thoughts from the Mount of Blessings, p. 116 (76)

THE THIRD ANGEL'S MESSAGE -- In the midst of the ongoing controversy resulting from the proclamation of Righteousness by Faith at the 1888 General Conference Session, the servant of the Lord revealed that she had been questioned regarding the Third Angel's Message. She wrote:     Several have written to me, inquiring if the message of justification by faith is the third angel's message, and I have answered, "It is the third angel's message in verity." (Review & Herald, April 1, 1890)

John the Revelator records the third angel's message as follows:      And the third angel followed them, saying with a loud voice, If any

p 4 -- man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God which is poured out without mixture into the cup of His indignation; and he shall be tormented with fire and brimstone In the presence of the holy angels, and in the presence of the Lamb. (Rev. 14:9-10)

On the surface these two statements of what constitutes the third angel's message appear contradictory. But what constitutes the worship of the "beast"? Interestingly, the identification of the "beast" is prefaced with - "Here is wisdom."

Then follows -"Let him that hath understanding count the number of the beast: for it is the number of a man." (Rev. 13:18) The worship of the beast is the worship of a man. True, the specifications of prophecy are met in a specific religious organization - the Papacy. But the principle is ever present. Whenever and wherever, I place man, and the dictates of man in the place that God alone should occupy in my heart and soul -I am worshiping the beast - a man. The very first commandment is clear and concise -"Thou shalt have no other gods before Me." (Ex. 20:3)

Now what is justification by faith? It is the recognition by an individual of his total and absolute inability to make an atonement for himself, and thus a recognition of his total and complete dependence upon God's provision in Jesus Christ. To preach, therefore, justification by faith in truth leads to a full realization of victory over the beast - man - and his image - all that man seeks to build into a religious system that would dominate the conscience of his fellow man.

A full message of righteousness by faith cannot be proclaimed when the message is limited to one of these facets of the third angel's message to the exclusion of the other. To proclaim the history of 1888 and its aftermath without opening before the people the fact that their continued dependence on men - yes, even their religious leaders, makes the presentation only a theory. We have been told:      Now it [is] Satan's determined purpose to eclipse the view of Jesus, and lead men to look to man, and to trust to man, and be educated to expect help from man. For years the church has been looking to man, and expecting much from man, but not looking to Jesus, in whom our hopes of eternal life are centered. Therefore God gave to His servants [Jones & Waggoner] a testimony that presented truth as it is in Jesus, which is the third angel's message, in clear, distinct lines. (Testimonies to Ministers, p. 93)

To put it very plain - we have not yet been able to come face to face with the fact that continued dependence on human machinery - human organization - is keeping us from that true preparation that must be made if we are going to be numbered among the victorious remnant in the final phase of the great controversy. We are still doing what the church was doing in 1894, for we read:     Spiritual things have not been discerned. Appearance and machinery have been exalted as of power, while virtues of true goodness, noble piety, and heart-holiness, have been made a secondary consideration. That which should have been made first has been made last and of least importance.(Review & Herald, Feb. 27, 1894)

p 5 -- If in 1894, "appearance and machinery" were in evidence, how much more so in 1977. Just pickup and read any union paper for the North American Division. We need to have our eyes anointed so that we can see that the appearance of prosperity within the borders of the church serves only as a facade covering an ecclesiastical philosophy which requires allegiance and loyalty to human leadership akin to papalism. Such a program leaves the church destitute of the grace of God. We read:      Those who have not a daily experience in the things of God will not move wisely. They may have a legal religion, a form of godliness, there may be an appearance of light in the church; all the machinery - much of it human invention - may appear to be working well, and yet the church may be as destitute of the grace of God as were the hills of Gilboa of dew and rain. (Review & Herald, Jan. 31, 1893)

God does not plan that anarchy be substituted for organization, but He designs that a certain specific form of government be instituted. We read:   Christ designs that heaven's order, heaven's plans of government, heaven's divine harmony, shall be represented in His church on earth. Thus in His people He is glorified. Through them the Sun of Righteousness will shine in undimmed luster to the world. (Desire of Ages, p. 680)

In other words, the very opposite of human organization and machinery is to be realized by His people on earth. The order, plans of government, and the harmony of heaven are to be a part of the experience of the saints in preparation for their translation. This can come only when we experience justification by faith, for in that experience everyone finds the highest place to which he can attain - the foot of the Cross - and there he sees in each so bowed, his brother. There will be no orders of clergy, no hierarchy, no first minister - but a simple recognition of the fact that all are brethren. There will be only One head - even Jesus Christ, and only One earthly captain - even the Holy Spirit of God. (See Desire of Ages, p. 352)

And herein lies our problem - yes the basic problem that we face even in 1977. In a duly sworn affidavit, the president of the General Conference declares: I am Robert H. Pierson, an ordained minister of the gospel, and president of the General Conference of the Seventh-day Adventists, which is the Seventh-day Adventist Church. (US District Court, Northern Dist. of CA. #CIV. No. 74-2025 CBR, Exhibit #51, p. 1)

In the same affidavit, he proclaims himself as the church's "first minister for the time being." (p. 5)

In a brief filed on behalf of the Church's hierarchy, it is proclaimed:      It is true that for a period in it history, the Seventh-day Adventist Church had an aversion to Roman Catholicism and especially to the papal form of church government - an aversion shared by virtually all Protestant denominations. While, however, Adventist doctrine continues to teach that church government by one man is contrary to the Word of God, it is not good Seventh-day Adventism to express an aversion

P 6 -- to Roman Catholicism as such. (Ibid., Exhibit #84, p. 30)

And why is it no longer "good Seventh-day Adventism to express an aversion to Roman Catholicism as such'? Because the past teaching of the Church in regard to Roman Catholicism "has now been consigned to the historical trash heap so far as the Seventh-day Adventist Church is concerned."(Ibid., p. 4, lines 28-29) With this attitude and belief it is really impossible teach justification by faith for we have now denied outright the third angel's message, in doctrine as well as in practice.

Catholicism teaches the adoration of Mary as the mother of God, and places her as the hope of their salvation. (de Ligouri, The Glories of Mary, 2nd Ed., p. 8) Is there really any difference in basic reality from this teaching, and the teaching that the Church - the human organization - is our mother, and urging the members of the Church to place their hope in that organization as the basis of their salvation? To say that the Church - as defined in Pierson's legal affidavit - is going through, and that to be saved one must stay with it, is saying nothing less than the Catholic Church says about Mary and their definition of the Church.

Need I go further - but sometimes we are so blinded in our Laodicean state, we cannot see that the mere proclaiming of the theory of righteousness by faith, and leaving the members still sitting in the pews clinging to them as if when the Lord comes, He plans to take the pew and install it in the amphitheater of heaven, is to give to the hungering souls a false and deceptive hope. We need to proclaim the third angel's message -yes, every part of it:- the sole dependence upon the Saviour Jesus Christ, and placing Him as the Lord of our lives instead of a man.

"VISIONS OF GOD" -- The vision given to Ezekiel as recorded in his book - chapters eight through eleven, presents a continuous unfolding of the purposes of God in regard to Jerusalem, and the reason for these actions on the part of God. It is significant that the servant of the Lord tells us that this symbolism involving the ancient city of Jerusalem meets another fulfillment today in regard to the Church. (3 Testimonies, p.267) And her words are - "Mark this point with care."

The focus of the Spirit of Prophecy is on chapter nine, which is the heart of this vision - called by the prophet, "Visions of God."(Eze. 8:3) we do well to consider some of the vital terminology used in commenting on this vision. Sister White refers to this vision as descriptive of "the last work" involving "the closing work for the church."(3 Testimonies, p.266) Then in another reference, after quoting from this vision, she comments - "Jesus is about to leave the mercy-seat of the heavenly sanctuary." (5 Testimonies, p. 207-208) To those, therefore, who believe that we have reached that time, just prior to the close of probation, an understanding of the "Visions of God" is a must.

P 7 -- To meet this need, the Foundation has prepared a Study Guide of these chapters to be used with the Cassette Tape A-O8, Side #2. The study is entitled, "Visions of God. Side #1 of this tape is a sermon -"Out of Egypt Have I Called my Son" - based on material researched by A. T. Jones, and parallels in thought and objective the message of God through Ezekiel.

COMMENTS ON EZEKIEL'S WRITINGS -- "The angel with the writer's ink horn is to place a mark upon the foreheads of all who are separated from sin and sinners, and the destroying angel follows this angel." Letter 12, 1886.

"A rebellion exists. Lucifer revolted from his allegiance and makes war on the divine government. Christ is appointed to put down the rebellion. He makes this world His battlefield. He stands at the head of human family. He clothes His divinity with humanity and He passes over the ground where Adam fell and endures all the assaults of Satan's temptations, but He does not yield in a single instance.

"The salvation of a world is at stake. He resisted the arch deceiver. In behalf of man He must conquer as a man, and in the very same manner man must conquer by 'It is written.'" Letter 156, 1897.

"'By the multitude of thy merchandise they have filled the midst of thee with violence, and thou hast sinned: .. .Thou hast defiled thy sanctuaries by the multitude of thine iniquities, by the iniquities of thy traffick." [Eze. 28: 16,18] In this place 'traffick' is the emblem of corrupt administration. It denotes the bringing of self-seeking into spiritual offices." Ibid.

"When we see God dishonored, we ought not to remain quiet, but we should do and say all that we can to lead others to see that the God of heaven is not to be thought of as a common man, but as the Infinite One, the One worthy of man's highest reverence. Let us present God's Word in its purity, and lift up the voice in warning against everything that would dishonor our heavenly Father." (Manuscript 165, 1902).

August 1977 "Watchman, What of the Night? " Thought Paper.  Adventist Laymen's Foundation.  (Excerpt)