Knowledge(Law) and Remedy(Gospel).

THE SPIRIT OF GOD:– ITS – OFFICES AND MANIFESTATIONS, TO THE END OF THE CHRISTIAN AGE.

BY ELD. J. H. WAGGONER.  1877

CHAPTER V.

THE LAW AND THE TESTIMONY

Continued…

And this connection of the law and the Spirit is recognized by another prophet who thus speaks of the desolation of Jerusalem:—

“Her king and her princes are among the Gentiles; the law is no more; her prophets also find no vision from the Lord.” Lam. 2:9.

By the same prophet the Lord has threatened

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to destroy Jerusalem and to burn her gates if her children profane the Sabbath. Jer. 17:19-27. And accordingly when the law was no more among them, when it ceased to be respected, her prophets found no visions from the Lord. This was always received as evidence that the Lord had forsaken them, for he always gave answers to his people by his Spirit when they drew near to him. Saul knew that the Lord had departed from him when he could get no answer “by the hand of prophets.” Another prophet thus speaks of Jerusalem’s destruction:

“Mischief shall come upon mischief, and rumor shall be upon rumor; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the ancients.” Ezek. 7:26.

Thus again it is shown that when the priests and the people depart from the law, they shall seek in vain for a vision from the prophets. This is a position which was always deeply deplored by holy men of God, because it was regarded as an evidence of the displeasure of God. Therefore it was written by the prophet:—

“Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded; yea, they shall all cover their lips; for there is no answer of God.” Micah 3:6, 7.

And again the deplorable condition of Israel was thus described:—

“Now for a long season Israel hath been without the true God, and without a teaching priest, and without law.” 2 Chron. 15:3.

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Against all this it cannot justly be claimed that this was true in Old Testament times, but is not applicable in the gospel age; that in the darkness of past ages it was necessary that the Lord should constantly remind them of their duties, their failures, and their danger, by the hand of seers and prophets, but in the light of the gospel dispensation it is not necessary. For the declension of piety hardly ever was greater among the Jews than it has been among professed Christians. For centuries the gospel was almost hid from the face of the earth. Since the Reformation there has been less “unity of faith” with the followers of Christ than among the people of God in any other age of the world; and in no other age have the gifts of the Spirit, which were given to perfect union of faith among Christians, been so generally repudiated So greatly does this diversity prevail that unbelievers are bewildered, and they think the gospel has no power to unite believers in faith and spirit. The world is led to conclude that the prayer of the Saviour for the union of his followers, such as exists between the Father and the Son, and the exhortation of the apostle to be perfectly united in mind and judgment, and to speak the same thing with one accord, are impossible of accomplishment. The gospel is derided as an impracticable theory, not suited to the present condition of mankind. And all because Christians reject or neglect the means whereby God designed that this “unity of the faith,” of heart and mind and judgment, should be accomplished. Spiritual pride takes the place of meekness and self-denial; worldliness is substituted for cross-bearing; “science falsely so called,” is expected to do more

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for the church than the interposition of divine providence; and direct answers to prayer are neither sought for nor expected.

If it were designed that there should be more manifestations of the Spirit’s power in the former dispensation than in the present; if it were God’s plan to light up the darkness of that age by the gifts of his Spirit, and to withdraw them from his people in this, in what sense, and with what propriety, is this called “the dispensation of the Spirit” in contrast with that? Both promises and facts show that the glory of this age was to consist in the outpouring of the Spirit “on all flesh,” that is, on all the church, “even as many as the Lord our God shall call;” while this heavenly illumination was confined to a few in the ages past. Alas for the day when the Holy Spirit is grieved, restrained, and rejected; when human wisdom exalts itself in the churches above the light and power of the Spirit of God.

We say that both the promises and the facts are in favor of the idea that God intended to bestow the largest measure of his Spirit in this age. The promise was that that which was shed on the apostles on the day of Pentecost was to be poured out on all flesh, or on all the called of God. The facts on this subject are two-fold: 1. The Spirit was poured out and its gifts were distributed in all the churches where the gospel in its purity and power was accepted; 2. The evidence stands on record that the Spirit and the law of God stand together in this dispensation as they did in the past, and in that connection the gifts of the Spirit are recognized even unto the end of the world. “Here is the patience of the saints; here are

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they that keep the commandments of God, and the faith of Jesus.” Rev. 14:12.

Examining the context we find that this declaration, which is located in time by the adverb, here, is made after the proclamation is made, “The hour of His Judgment is come,” and just before the Son of man appears on the white cloud to reap the harvest of the earth. This proves that the text applies near to the end of time: near the close of the dispensation.

The faith of Jesus is united with the commandments of God—not substituted for them. The faith of Jesus is a comprehensive phrase, and must include the whole gospel system in its duties and promises. For there can be no duty nor benefit in the gospel which is not embraced in “the faith of Jesus.” And therefore “the commandments of God,” in distinction from the faith of Jesus, must refer to God’s moral law, which is the basis of the gospel, and without which the gospel were a nullity. “By the law is the knowledge of sin;” but the gospel is the remedy for sin.

In point of time the following text is parallel with the one quoted, Rev. 14:12; and it is explicit in its testimony on the connection of the law of God with the gifts of the Spirit:—

“And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.” Rev. 12:17.

As “the remnant” of the seed of the woman—the church—can be no other than the last part or last age of the church, this text also must be fulfilled near the close of the dispensation.

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The circumstances of the people of God are the same in the two texts. In Rev. 13:11-17, they are revealed under persecutions because they will not worship the beast, nor his image, nor receive his mark. In chapter 14:9-12 they who do thus worship the beast are threatened with terrible plagues. They who do not worship the beast—who escape the plagues—are found keeping the commandments of God and the faith of Jesus. Of them it is said, “Here is the patience of the saints.” Now as “tribulation worketh patience,” Rom. 5:1-3, we have in this text reference to the persecutions of chap. 13:11-17, or the war which is made against the remnant of chapter 12:17, who “keep the commandments of God and have the testimony of Jesus Christ.”

We give again the explanation of the position of “the remnant” as found in the following text:—

“I am thy fellow-servant, and of thy brethren that have the testimony of Jesus: worship God; for the testimony of Jesus is the Spirit of prophecy.” Rev. 19:10.

According to the Scriptures the remnant of the seed of the woman—the last state or last part of the church of Christ—keep the commandments of God, and have the Spirit of prophecy; that is, the gifts of the Spirit are restored to them before the Lord Jesus comes to reap the harvest and gather his saints to himself. And this is confirmed by the words of Paul to those who are looking for this second coming of the Lord as follows:— “Even as the testimony of Christ was confirmed in you; so that ye come behind in no

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gift; waiting for the coming of our Lord Jesus Christ.” 1 Cor. 1:6, 7.

Here we may safely rest the argument that in the last days of this dispensation, when the true church is waiting for the coming of the Lord Jesus Christ, the testimony of Jesus—the Spirit of prophecy—will be confirmed in the believers, so that they shall possess its gifts and powers. But there is more evidence in the Scriptures to be presented on this subject, equally decisive with that which is here offered.

To be continued…..

The Law and the Gospel Go Hand in Hand.

THE SPIRIT OF GOD:– ITS – OFFICES AND MANIFESTATIONS, TO THE END OF THE CHRISTIAN AGE.

BY ELD. J. H. WAGGONER.  1877

Continued…

CHAPTER V.

THE LAW AND THE TESTIMONY

“To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.” Isa. 8:20.

The Lord by his prophet gave the foregoing rule as an infallible test for detecting certain systems of error now prevailing. In verse 16 we find the following order:— “Bind up the testimony, seal the law among my disciples.”

We cannot imagine that God left so important an instrument as his law without a seal, and then required man to affix one to it. The Lord sealed his own law, but man has removed the seal, and it is now to be restored. The law must be sealed among his disciples, for it is among them that the seal has been removed. And as with the law, so with “the testimony.” Violence has been done to both in the professed church of Christ. The work of restoration is pointed out in the prophecies of the New Testament. But this is not accomplished without opposition, for thus speaks the prophet:—

“And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.” Rev. 12:17.

An explanation of the last expression is given in Rev. 19:10, which says, “The testimony of Jesus is the Spirit of prophecy.” Hence in the last days there will arise those who have these

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peculiarities: they will keep the commandments of God, which have been rejected or dishonored—they will restore the seal to the law, and thus present it to the world a perfect and complete instrument; and they will have the testimony of Jesus, which is the Spirit of prophecy—they will “bind up the testimony,” which has been torn from its place in the church of Christ.

This relation of the law and the testimony is noted in the Scriptures in many places, and presents to us some interesting features of Acts 2:28, 29. Those religionists who deny the power of the Spirit and the perpetuity of its gifts through this dispensation, usually take antinomian ground, namely, that the ten commandments are abrogated and the gospel is substituted for them. Close observation of the ground causes us to remark that antinomianism and the Spirit of God do not go together. Therefore it is not surprising that they who oppose the law oppose also the doctrine of the gifts and the power of the Spirit. In developing this truth it is necessary to offer a few remarks upon the harmony of the law and the gospel.

The gospel cannot be substituted for the law. They are different in nature, and neither one can answer the purpose of the other. The object of the law is to form a good character; that of the gospel is to reform a bad one. The law is a rule of right action, and the gospel is a remedy for wrong action. Where no wrong exists no remedy is needed. Therefore, had the law been kept and never violated, no gospel would have existed, for it would not have been needed. This shows that Paul’s words are true without any qualification: “The doers of the law shall be justified.”

50 And thus is proved that the law contains all the elements of justification. The law is right, but man is wrong.

Says Paul:—

“For we know that the law is spiritual; but I am carnal, sold under sin.” Rom. 7:14.

The law is a rule; the gospel is a means. As such they cannot be interchanged. Again the apostle says:—

“Now we know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin.” Rom. 3:19, 20.

As the law is not the means whereby a sinner is justified, so the gospel is not the rule by which sin is pointed out—by which men are proved guilty before God. But some treat it as if it were such a rule, and reject the law. Yet no one can read the Scriptures to suit such a belief; no one will accept the following version of Rom. 3:20: “Therefore by the deeds of the gospel there shall no flesh be justified in his sight; for by the gospel is the knowledge of sin.” Both truth and justice require that they shall renounce their cherished premise, as they will not consent to accept the necessary conclusion.

As the gospel cannot be substituted for the law, and as it would not have existed had there been no transgression of law, so it cannot now exist without law. If the law be abrogated, the gospel becomes a nullity, as no one would ask for a pardon where there was no possibility of conviction. Speaking of the redemption through Christ, the apostle says:—

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“Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness; that he might be just, and the justifier of him which believeth in Jesus.” Rom. 3:25, 26.

The harmony of the law and the gospel is precisely the harmony of justice and love in the divine character, and it is represented by the union of the Father and the Son. The Son saves only those who return to allegiance to the Father. Faith toward the Lord Jesus Christ is of no avail without repentance toward God. Acts 20:21. The will of the Father is a test of the doctrines of the Son. John 7:16, 17. And in vain they cry to Jesus, Lord, Lord, who do not the will of his Father. Matt. 7:21.

In Rom. 3:25, 26, it is shown that the sacrifice of Christ was necessary to vindicate the justice of God in justifying or pardoning the believer. God cannot suffer his justice to be trampled upon. His law and his government must be honored. Had it not been necessary to preserve his justice, God could have saved all sinners without a sacrifice and without condition. The violated law, which is holy, just, and good, has a claim on the transgressor which cannot be set aside—it must be satisfied. Infinite love could devise and infinite mercy could execute only such a plan of salvation as infinite justice could approve; for these are attributes of God, and they must act in perfect harmony.

When we have learned to “honor all the name” of God, and to respect alike all his attributes, we shall know what it means to “serve him with

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gladness and fear,” and to “rejoice before him with trembling.” And thus shall we unite the commandments of God with the faith of Jesus our dear Mediator. Rev. 14:12.

With these few remarks on the harmony of the law and the gospel we pass on to consider the connection between the law and the means of perfection in the gospel—the gifts of the Spirit.

The following text is often quoted in part, but the whole in connection is seldom considered:— “Where there is no vision, the people perish; but he that keepeth the law, happy is he.” Prov. 29:18.

The method of this statement is worthy of remark. The use of the disjunctive places the keeping of the law in contrast with the absence of a vision or of the gifts of the Spirit of God. Where there is no vision, the people perish; but where the law is kept, there is happiness or blessedness—they do not perish. The evident conclusion is that where the people keep the law, visions of the Spirit are vouchsafed to them. God by his Spirit leads his people to love and obey him, and where the gifts of the Spirit are acknowledged and received, there the law will be kept, and thus the people will be blessed, and God be glorified.

TO BE CONTINUED….

Sin Disease.

Rom_3:23  For all have sinned, and come short of the glory of God

Rom_5:12  Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned

You're sick, yes? Or are you feeling pretty healthy, and even kind of good right now? Well, we've all heard about silent killing diseases right? Very few of us adults grow up without knowing about the dreaded "Big C", which for the most part starts out as a very stealthy, silent would be killer. No one knows instantly when they've been infected with the "Bid C", they either find out later by accident- or through signs and symptoms, then tests to determine.  Another silent killer is the "Big HD", yes, you got it - heart disease. Oh, and let's not leave out things like diabetes, hypertension, blood clots, aneurysms among many other hidden but very potentially deadly diseases. The thing is, even when you realize you may have one of those silent but deadly diseases (sbdd) it doesn't mean you can be cured. Often the sbdd's are incurable, and most times lifelong companions for however much longer your life may be. So, yes, there is the potential for every human being alive to be harboring sbdd, and there isn't a thing they can do about it. You can't prevent a lot of sbdd even though there are measures you can take to ward off potential sbdd. If you eat right, exercise you may possibly prevent a heart attack, but what about those who aggressively do so and still end up dropping dead from a sudden massive heart attack? Or those who have eaten right and exercised only to get cancer? They exist in a very real way. Haven't you heard more than once about the person who died of lung cancer having never smoked a day in their life or even lived with a smoker or lived/worked around lung crippling chemicals and such? It happens.  Children are sometimes born with sbdd through NO fault of their own- if blame is something we try to place on some people with sbdd. We say things like- if only they'd taken better care of themselves this wouldn't have happened. Or if only they'd gone to the doctor sooner they might have had a chance. And maybe, just maybe those things are true, but then again, maybe they aren't. How many have beaten sbdd only to turn around and have to begin the fight again, and again. No, I'm not advocating anyone giving up the fight, everyone has to deal with sbdd in their own way. So, what am I doing besides explaining things you already know and don't really want to dwell on? I'm hoping to reiterate truths within myself and by doing so, maybe by the grace of God help a single person.

You see, we ALL truly and very much really have a known silent but deadly disease from the moment we are born.  This sbdd has a name and as soon as some of you read it, you'll read this no more. If it were a book you were reading you'd be closing it instantly maybe with a little bit of a slam. The disease name is… sin.

Yes, sin is a silent but deadly disease. Fortunately, babies and children are exempt from inherited sins consequences. Don't get me wrong, they're still born with this disease but until their own personal day of accountability arrives whenever it may be, they aren't going to suffer the end results of uncured sin.

Yes, I said UNCURED sin.  There is a CURE, a complete cure for this sbdd and it is available for everyone.

Why am I talking about sin in this way? Because recently a read something so horrific it traumatized me a bit so that I was crying out that I want certain people (complete strangers who truly are faceless and nameless because what I read never identified them just reported their horrific actions)I wanted these people to just suffer and die because they dare to inflict agony upon helpless animals.  I cried out to God just telling Him that these people deserve death for what they've done! Nothing less, just death! And then after my outburst of anger and tears I repented of my cry for the execution of others, knowing that these awful people still deserve forgiveness and it was my responsibility to offer forgiveness to what part of my brain shouts, is unforgivable.  So round and round and round my thoughts go for the next day or so and I'm trying to shut out the horror as it flashes back into by brain and I despise the faceless, nameless evil people all over again and I continue to beg my God to end this awful world and for my Savior to return now…now!

The wrestling with how to forgive, how to comprehend that even the worst of the worst of all people deserve forgiveness not hatred, consumes my thoughts. I tell myself there is such a thing as righteous indignation, justified anger - that even Jesus overturned tables in the temple area- and He did so in anger. Even Jesus said things like…

Mat_12:34  O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.

O generation of vipers… did He use those words gently and softly? He called an entire generation of people vipers- snakes and it was meant derogatorily not to incur their friendliness. These people were snakes, deceptive, deceived, deplorable vipers. 

If Jesus could  feel this way and say these things then surely He'd understand my condemnation of animal abusers, right?

You see, the thing is… Jesus is a God, and He has the ability as a God to judge the hearts of people. I don't and never will have that ability so therefore while Jesus can say things like this--

Luk_13:34  O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!

Luk 13:35  Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. 

A house left desolate.  Jesus could know, He could recognize the unrepentant, those who refuse the cure for their disease, I cannot.

There I go again with the disease bit and I have to because only if I truly believe that people are suffering from a disease and have the potential for be cured from it, can I forgive their actions, otherwise it would be impossible.  I shouldn't be wanting these awful people to die I should be wanting them to be cured from their sin sickness that causes them to commit atrocities.  I will forever despise their actions, as I despise my own sins, but by the grace and mercy of my Savior, I have to look beyond those actions to the root cause of them, and the root cause of ALL evil is Satan and the resultant sin.

We tend to forget the sin disease and condemn people when it is only for God to do the ultimate condemnation.

Mat_7:1  Judge not, that ye be not judged.

Mat_7:2  For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again.

Luk_6:37  Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven

Jesus said- Joh 5:30  I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. 

We can know right from wrong and look at various actions people commit and know they are wrong. We know when we have done wrong, for the most part. How people can commit heinous atrocities without conscience, without thought for their evil actions is beyond my comprehension except to believe that Satan has deceived them and their sin disease has progressed farther than most peoples.

We are born with sin disease and as we grow it grows as well until the day we are truly cognizant of our actions being wrong, being sinful and we still commit them- then we become accountable for those actions. Unless you are mentally deficient in some physical brain altered manner there is no excuse for sinning, none. We need to go to our Savior for the cure, and we need to go to Him daily, hourly, always forever seeking to live in Him, trusting Him to cure us through His forgiveness and our repentance and seeking of that forgiveness.

While my heart cries out against the evils committed in this world too numerous to count, and knowing but few are truly exposed to our knowledge, and much evil is committed in secret, I know to be forgiven of my own sins, I must forgive others of theirs.  I can do this, only because my Savior can do this.

Sin has its origin in Satan, and if my hatred of the results of sin rises over and over again, I have to place that hatred where it belongs, with Satan, with the originator and perpetuator of all evil - who without there would be no evil, NONE.  I must look forward to the day when all evil is ended, when Satan and all those who choose him over the cure for all evil, Jesus Christ, are wiped out of all existence and that will only occur after our Savior returns. We can't wipe evil out of existence, we can only forgive it and seek not to commit any evil ourselves. We must forgive the most vile of all evil doers, through God alone this is possible.

God help us all!

God bless us all!

God forgive us all!

God save us all!

All through Jesus Christ our Lord!

Gifts of the Spirit.

THE SPIRIT OF GOD:– ITS – OFFICES AND MANIFESTATIONS, TO THE END OF THE CHRISTIAN AGE.

BY ELD. J. H. WAGGONER.  1877

Continued…

CHAPTER IV.

THE UNITY OF THE FAITH

“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” 1 Cor. 1:10.

Christian union has always been considered desirable; but lately, seeing that confusion and diversity are increasing, and knowing of no means whereby to correct the evil, the churches have resigned themselves to the apparent necessities of the case, and, to solace themselves, have devised what they call “unity in diversity.” But we are sure no such unity as that was ever learned from the word of God.

The gospel inculcates union and has made provision to effect it. The apostle, concerning the benefits and privileges conferred on the church by Christ, wrote as follows:—

“When he ascended up on high, he led captivity captive, and gave gifts unto men.…. And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” Eph. 4:8-13.

Here we have definite information concerning the object for which these gifts were given unto

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men, and the time of their continuance. The reader will bear in mind that the absence, or the apparent absence, of the gifts of the Spirit at any time or in any age of the church, is no argument against their perpetuity. The apostle says, “Follow after charity, and desire spiritual gifts.” Now if charity should not be found with a certain body of professed Christians, or in a certain age of the professed church, it would not prove that it was not duty to exercise it; but it would prove that there was a serious declension from the divine standard of piety. In like manner, if the gifts of the Spirit were entirely wanting in a given time, yes, if the church had ceased to “desire” them, that fact would by no means prove that God had withdrawn the gifts. But it would prove that the church had forgotten the injunction of the apostle, and had lost sight of the standard of Christianity as it was at first erected. We do not learn what is truth or what is duty by the position or practice of professed Christians at any specified time, but by the teachings of the divine word; and the position and practice of all are to be judged by the word.

Those who plead that God has withdrawn the gifts from the church usually affirm that they were given to the apostles for the especial purpose of completing the canon of revelation, or a system of divinity, and when they had completed their writings the gifts were removed as being no longer necessary. But it is worthy of particular notice that when the apostle specifies the objects or uses for which the gifts were conferred, the above mentioned reason is not given at all. It would be very strange indeed if the apostle,

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in recounting the uses of the gifts, should mention several but entirely omit the real use, or the chief one!

It is to be noticed also that all the gifts were given with the same end in view, and for the same length of time. If they were withdrawn there are now in the church no evangelists, pastors, nor teachers, for these are among the gifts of the Spirit.

Or, if God saw fit, in his wisdom, to withdraw them from the church, it is daring presumption to try to re-instate them. It is allowable, and may be expedient, to devise methods of operation on points concerning which there has been no revelation, when such methods do not conflict with revelation. But, when God has ordained a plan and adopted a means, and afterward reversed or abolished it, to endeavor to re-instate it is an effort to impeach divine wisdom. Had it been wise and right to retain it, he would have retained it. If it be proved that he has abrogated a certain order, that is sufficient proof that he did not consider it wise or expedient to have it continued. What, then, must we think of that class of professed Christians who teach that God “set in the church” certain gifts, as evangelists, pastors, and teachers; that he afterward withdrew them and left the church without them; and they themselves proceed to re-instate or supply them to the church, according to their own will and pleasure? Such proceedings toward any earthly government would be considered no less than treason,—an entire subversion of the authority of the government by erecting offices contrary to the known will and action of the governor.

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The gifts were at first conferred on the apostles to qualify them to preach the word, and so says Paul in Eph. 4:12, they were given “for the work of the ministry.” Jesus would not suffer the apostles to preach even a single sermon until they were “endued with power from on high,” though they had been under his personal direction and instruction more than three years; and we have no warrant to believe that he intended the work of the ministry to be carried on at any time without the direct aid of the gifts of the Spirit.

And it is expressly declared that they were given for their several offices “till we all come into the unity of the faith,” a position unto which the church has not attained. It will not do to say that the church did arrive at such a state in the days of the apostles, and that it has fallen from it, for the admonitions and reproofs given in their writings disprove that. Or if it were true that the saints at first were so united in faith, but fell from that state in the great apostasy, then is proved the necessity of a revival of the gifts to accomplish their destined work. But it is not necessary to argue that point. The church has not yet been so perfected. Nor is it true that such a state of things is found in any one church of the present age; for in most of them, and in all large bodies of them, there is found almost endless diversity of faith on many Bible doctrines.

There are many who, instead of confessing their shortcomings and trying to remedy their defects, frame excuses and scout every grace they themselves do not possess. Destitute of the gifts of the Spirit, they deny that they were designed to

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be perpetuated. Having among them such a diversity of faith, they deny the New Testament doctrine of unity, and urge that it is impossible for all to see and believe alike. They think such a state of things as is now found in the different churches is not only allowable but providential, and a right development of the gospel plan. We admit that men of different education, prejudices, and prepossessions, will not see and think alike, unless their prejudices and prepossessions are overcome. But this is the very end contemplated in the gospel. If this is not so—if each one is to gratify his prejudices and act according to his own prepossessions, then the gospel is a nullity; for then cross-bearing and self-denial are not required, and humility is not even a Christian grace.

But what then means the text already quoted, that we are designed to come into the unity of the faith? That it means all that the words can imply is proved by other texts, as the following:—

“Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us.” John 17:20, 21.

Here surely is described a more perfect unity, a more complete oneness, than is found among professed Christians of the present time. But verse 11 is equally explicit:—“Holy Father, keep through thine own name those whom thou hast given me, that they may be one as we are.”

If the Christians of this day who plead so much for “union,” even those styled evangelical, think their union truly represents the union or oneness of the Father and Son, then

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their ideas of a “trinity in unity” are not very exalted. It must be evident to every thoughtful observer that, either there is no very close union between the Father and the Son, or else this prayer is not fulfilled in the churches of the present age. That it was designed to be fulfilled is proved by the apostle’s words in 1 Cor. 1:10, as follows:—

“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together, in the same mind and in the same judgment.”

And again in Phil. 2:2, as follows:—

“Fulfill ye my joy, that ye be like-minded, having the same love, being of one accord, of one mind.”

And that last excuse for discord and disunion among Christians, namely, that the various churches with their diversity of faiths, are recognized as so many “branches” of the body of Christ, is removed by our Saviour’s words to his disciples:—

“I am the vine, ye are the branches.” John 15:5.

This language was not addressed to different churches, but to individuals, before any contention or departure from truth had separated believers into different factions of diverse creeds. Every excuse or reason offered to justify the present state of discord, or any diversity of faith and judgment among Christians, is founded in selfishness, and is an evidence of carnality according to the words of Paul in 1 Cor. 3:3:—

“For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?”

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Or, “walk according to man,” as the margin reads; according to carnal, selfish feelings, and not according to the teachings and spirit of Christ.

The scene of confusion he there pictures has its exact counterpart in the present position of the churches:— “For while one saith, I am of Paul, and another, I of Apollos, are ye not carnal?” Verse 4.

It must, surely, be as allowable to bear the name of Paul or of Apollos, as of Luther, of Calvin, or of Wesley.

To such he asks:—

“Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?” 1 Cor. 1:13.

So we may ask now: Is Christ divided? was Calvin crucified for you? or were ye baptized in the name of Wesley? If not, why bear his name as Christians? If ever there was a time when the gospel means for unity was required in the church, it is the present.

Some imagine that a gift of the Spirit cannot be manifested “for the work of the ministry” without interfering with the canon of revelation. But this is a very narrow view of the subject. An evangelist may “make full proof of his ministry,” and yet conform to the word already given. And so of any other gift. Paul was directed by the Spirit to go to Macedonia. Peter, by direct revelation, was sent to Cornelius. Paul and Barnabas were separated to a certain work by order of the Spirit. By the same power Elymas the sorcerer was discovered and rebuked. In these and other instances, nothing was added to the body of the Scriptures. And so, since the days of the apostles, in the time of

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the Reformers, of Wesley, and in later times as will be shown, instruction, reproof, and comfort have been given by the Spirit. Words of comfort, warnings of danger, personal reproofs, directions to duty, all come under the heads of the perfecting of the saints, the work of the ministry, and the edifying of the body of Christ, while none of them are additions to the Scriptures. The objection arises from prejudice, and must at once be rejected by all who recognize the truth that the ministry is not sufficient, without being “endued with power from on high,” to so instruct and lead the church as to bring them to the unity of the faith and spirit. Human strength and human wisdom cannot accomplish it.

“And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues.” 1 Cor. 12:28.

As God set these in the church we have a right to ask, By what authority and by what power have they been removed from the church? Did God ever make known his intention to deprive the church of their aid? They should remain where God has set them, unless he has removed them; but of their removal we have no intimations in his word. The Bible foretells a falling away; the arising of false teachers in the church; the entering in of grievous wolves, not sparing the flock; and the bringing in of damnable heresies. But all these indicate, not the withdrawing of the gifts from the church, but the necessity of their retention; for surely they must be needed most for the perfecting of the saints, for the work of the ministry, and for the edifying of the body

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of Christ, when such a sad state of things exists. There is no reason to dispute that the instruction of the apostle to “covet earnestly the best gifts,” and to “follow after charity, and desire spiritual gifts,” was given to the church for the entire dispensation.

The intention of the apostle’s argument in 1 Cor. 12 is not generally appreciated because its connection is not regarded. After enumerating the manifestations of the Spirit, saying the gifts are divided to every man as the Lord will, he says, “By one Spirit are we all baptized into one body.” This is a most important declaration, as it gives us to understand that if we are not baptized by that Spirit into that body we are not of that body.

When the Saviour left the disciples he said:—

“Ye shall be baptized with the Holy Ghost not many days hence.” Acts 1:5.

That baptism they received on the day of Pentecost, according to “the promise of the Father” to the Son. And this promise they held out to all to whom they preached, “even as many as the Lord our God shall call.” With this baptism of the Spirit are all the saints baptized into one body, yet “having gifts differing,” as it pleases God to bestow. This can have reference to nothing but the immediate operation of the Spirit. Then follows the argument for their necessity in the church. He says:—

“For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were

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an eye, where were the hearing? If the whole were hearing, where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him.” 1 Cor. 12:14-18.

God hath set the members in the body so that it is perfect and complete in every part. If any part is lacking, there is schism or division. The hand cannot supply the place of the foot, nor can the ear fill the place of the eye. A perfect body, complete in all respects, has every member in its place; each fulfilling its office; each aiding and strengthening the others; as it is written:—

“And the eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you.” Verse 21.

Let it be remembered that this argument is concerning the gifts in the church, and here is a rebuke to that spiritual pride which asserts that Christians are now so wise and strong that they have no need of some of the members which God set in the church; which virtually boasts that we have outgrown the bounds of God’s original arrangement. This is actually taking common ground with that class of infidels who kindly admit that the Bible was good enough for the time when it was given, but that we have outgrown its narrow confines and find it unsuited to our present wants. Neither the revelation nor the arrangement for the church was local and temporary, unless the gospel itself is temporary or confined to a part of the age.

The apostle has affirmed that no part of the body, as God originally constituted it, can boast against any other part. And yet this is exactly what the professed “body of Christ” is doing in

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this age. Some of the most important gifts which God set in the church are ignored, despised, and boasted against, as if they were hindrances instead of helps; as if they marred the body instead of being necessary to its perfection. Of this same subject the apostle further says:—

“The members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it.” Verses 25, 26.

The error commonly entertained in regard to this chapter is this: it is supposed that “the members” referred to are individuals in the church without any reference to the gifts. But such, certainly, is not the idea conveyed by the language; nor can any gather that idea from the entire chapter in its connection. It relates to the gifts as divided to the several individuals composing the entire church, as God was pleased that they should exist, that no part be lacking, or weak, or defective, but that the whole body may be perfect according to the divine plan. For they were all given

“For the perfecting of the saints, for the work of the ministry, for the edifying [building up] of the body of Christ; till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ.” Eph. 4:12, 13.

Happy state! blessed privilege! May we all have grace to obtain it, and humility to accept the means whereby it is obtained.

To be continued…

Circumcision of the Heart

Continued…

THE SPIRIT OF GOD:– ITS – OFFICES AND MANIFESTATIONS, TO THE END OF THE CHRISTIAN AGE.

BY ELD. J. H. WAGGONER.  1877

CHAPTER III.

CIRCUMCISION OF THE HEART

“Circumcision is that of the heart, in the spirit and not in the letter; whose praise is not of men, but of God.” Rom. 2:29.

Though the promise of the Spirit is to all, its manifestations are various, and it will not be dictated to in its operations. It serves no private purpose; it gratifies no one’s curiosity. It asks faith, and chooses its own method of trying our faith. He who divided the sea before his people, who overthrew their proud masters in the same sea, who brought water from the rock, and who fed a multitude in a barren desert, would not go with Israel to battle when they murmured against him, or when a covetous man was in the camp, or when their fears overcame their faith because their enemies had chariots of iron. And it has seemed strange to many a caviler that Paul, who had so great gifts conferred on him that the sick were healed by merely touching handkerchiefs which came from him, Acts 19:11, 12, yet left a companion behind because he was sick. 2 Tim. 4:20.

To test the question of the extent of the promise of the Spirit to all believers, it was once asked a minister, who strenuously insisted that the extraordinary operations of the Spirit were designed only for a few, and not to be perpetuated through all time: “Do you believe that Christians now have or may have the same measure of the Spirit that the apostles instructed the churches of their day to pray for?” Although he denied the charge that his position was a denial of the promise of the Spirit in its scriptural sense, he would give no answer to the question, though he was strongly pressed to do so. Let this be considered in the light of Scripture facts.

In regard to the diversity of churches which now exist, no one will deny this rule, that we must accept as the true church that one which bears the characteristics of the true church. We must take the church in its first stage, as planted by Christ and his apostles, for our model. To them we look for genuine and “primitive Christianity.” We are often referred to the day of Pentecost as furnishing evidence that the early churches were built up with the doctrine of “baptism for the remission of sins.” But that is only part of the truth; and, separate from its relative truth, it becomes an immaterial part. The churches in the days of the apostles accepted both in theory and fulfillment the doctrine of the gifts of the Spirit. Not a single church was planted without this. The modem doctrine of a church repudiating the gifts of the Spirit was not known in that age. And therefore any church which rejects these gifts is not after the primitive model; it lacks a characteristic, an essential element of the church of Christ.

The Saviour said to those whom he sent out to preach the gospel, “These signs shall follow them that believe,” not them alone that preach. Facts in the fulfillment of the work of the gospel prove that we are correct in our interpretation of the promise. In Acts 11:27, 28, are mentioned several prophets who are not of the twelve apostles. That the word prophet has here its usual and obvious meaning of a foreteller of events, one endowed with a gift of the Spirit, is proved by the circumstance of one of them, Agabus, foretelling a great dearth, which came to pass in the days of Claudius Cæsar. The same, essentially, is found in chap. 13:1. In chap. 21:8, 9, we are told that Philip the evangelist “had four daughters which did prophesy.” There is nothing in the context to indicate that prophesy has here any other than its primary or usual signification, while, on the other hand, verses 10, 11, speak of the prophet Agabus, and relate that he foretold what should befall Paul at Jerusalem, showing conclusively that the word, in that text, has reference to the gift of the Spirit of prophecy, and that in the case of the daughters of Philip it was a fulfillment of the promise quoted on the day of Pentecost, that the Spirit should be poured out on the daughters and handmaidens, and they should prophesy.

The acknowledgment of this fact is necessary to a reception of the truth of the word in reference to the witness of the Spirit, or the seal of the new covenant. While the “circumcision of the heart” has often been insisted on, it has not been sufficiently examined, as the seal of the covenant, to open it in its great importance to the understanding of the reader.

When circumcision was given to Abraham he was told that it was “a token of the covenant” made with him, and that every man-child of his seed who was uncircumcised should “be cut off from among his people,” because he had not the appointed token, and therefore he had no part in the covenant. Gen. 17.

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In Rom. 4:11, this token is also called a sign and seal. Hence Paul says:—

“After that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession.” Eph. 1:13, 14.

In the above cited texts we have four terms applied to circumcision; viz., token, sign, seal, earnest. That we are not mistaken in designating the operation of the Spirit of God in the heart as the circumcision of the new covenant is shown by the following texts:—

“He is not a Jew, who is one outwardly, neither is that circumcision, which is outward in the flesh. But he is a Jew, who is one inwardly; and circumcision is that of the heart, in the Spirit, and not in the letter, whose praise is not of men, but of God.” Rom. 2:28, 29.

“Now he which stablisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts.” 2 Cor. 1:21, 22.

“In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ.” Col. 2:11.

All these prove that the token, earnest, or seal of the new covenant, the circumcision of this dispensation, is not an outward ordinance administered with hands, but is of the Spirit, internal, of the heart. Some, on account of their peculiar views of the relations of the covenants, have held that baptism is the circumcision of the new covenant. This is not only an error, being a direct contradiction of the Scriptures, but it is the corner-stone of other errors held by many in regard

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to the baptism of infants. Baptism is an outward ordinance, administered with hands, even as typical circumcision was. But the circumcision of the gospel is in the heart, in the Spirit, not made with hands. The distinction is so very plain that an error here is inexcusable.

Another marked difference between the seals of the two covenants is this: in the first covenant outward circumcision, the token, was confined to the male children of Abraham and of his natural descendants. In the new covenant circumcision of the Spirit is given to all the believers in Christ, who is the “one seed,” without regard to sex or nationality. In view of this truth Paul said:—

“There is neither Jew nor Greek [Gentile], there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Gal. 3:28, 29.

These scriptures cast light upon the apostle’s words in another place, concerning which there has been much vain speculation:—

“But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.” Rom. 8:9.

Two errors have obtained in regard to this text. First, that the Spirit of Christ and the Spirit of God are not the same. This is corrected by comparing 1 Pet. 1:10, 11, which says the Spirit of Christ was in the holy prophets testifying, with 2 Pet. 1:21, which says the prophets spake as they were moved of the Holy Ghost, or Holy Spirit, which is the same as the

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Spirit of God. The second error is that the “Spirit of Christ” in this text does not mean the Holy Spirit, but only the temper or disposition of Christ.

It is indeed an important truth that he who has not the disposition of Christ is none of his; and it is a truth which will cut off the vain hopes of many proud, worldly, selfish professors of religion. But it is not the truth taught by this passage. This text is really a reiteration of the rule laid down to Abraham, that he who was not circumcised, who had not the seal or token of the covenant, had no part in the covenant. We have seen that the Spirit of God, called also the Spirit of Christ, is the seal of the new covenant. And if any man have not the Spirit he has not the token or seal of the covenant, and therefore he cannot be a partaker of the privileges of the covenant—he is none of Christ’s.

And this again casts light on verse 16 of the same chapter:—

“The Spirit itself beareth witness with our spirit, that we are the children of God.”

The “witness of the Spirit” is an important subject, and one that has received the attention of the eminently pious of all ages. The internal evidence of the Spirit has been uniformly neglected, and eventually by many denied whenever coldness, worldliness, and pride creep into the church. But alas! that it must be said, that even in this doctrine the Saviour often receives the deepest wounds “in the house of his friends.” Many whose lives in no way correspond to the “great example,” are often loudest in their profession of possessing the Spirit’s “power.” They seem to think that profession or feeling can atone for the

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lack of graces. These are they “by reason of whom the way of truth is evil spoken of.” By reason of these the Bible doctrine of sanctification through the truth is rejected and brought into contempt. Feeling, indeed, will not be lacking where the witness of the Spirit is given; but our Christian experience must have a stronger and deeper foundation than this. Our feelings are often controlled by circumstances, and these are so varied that our feelings cannot always be the same. But the hope of the Christian is “as an anchor to the soul, sure and steadfast,” and we may have

 “A faith that shines more bright and clear

 When tempests rage without; 

That when in danger knows no fear, 

In darkness feels no doubt.”

But the question is asked, To whom does the Spirit witness? to the believer, or to the world? We answer, To both; but not to both in the same manner. When the disciples received “the Holy Spirit of promise,” or “the earnest of the Spirit in their hearts,” it assuredly witnessed to their own consciousness as it could not witness to the world, otherwise it could not have been an earnest to them. But when it moved them to speak with other tongues, and to bear the cross, and “to perfect holiness in the fear of God,” then in their lives evidence was presented to the world. These classes of evidence always go together—they will not be separated. So we conclude that the presence of the Spirit in the heart, inclining us to conform to the will and word of God, is the witness to ourselves; while the graces

33 of the Spirit in our lives, are the witness to the world.

We will illustrate this by applying it to a personal experience which all may appreciate. Thus: no one but myself can be conscious that I love my brother; there is an internal evidence of that fact which belongs to me exclusively, and if I never show that love in my actions, no one will have any evidence that I possess it in my heart. If I show an utter indifference to his welfare, and where our interests seem to conflict I care only for myself, every one will readily decide that I do not possess that love; that I am deceived, or my profession is hypocritical, which is, practically, the same thing. And this decision must be correct.

So it is with the witness of the Spirit. There is liability to self-deception; the Scriptures recognize this, and warn us to “believe not every spirit, but try the spirits whether they are of God.” We have a double guard on this point.

As the word of God was given by inspiration, men writing it “as they were moved by the Holy Ghost,” of course there must be perfect harmony between the word of God and the Spirit of God. To suppose otherwise were to suppose that God is not in harmony with himself. Therefore any spirit which leads us not in harmony with the word—which calms our spirits and soothes our feelings while we are walking contrary to the word—cannot be of God. The Spirit of God, according to our Saviour’s words, is given to guide into truth. And again, he said to his Father, “Thy word is truth.” Hence they who have the Spirit of God as their guide, will in all things accept the word of God as their rule;

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and thus they are enabled to worship God “in spirit and in truth.”

The Saviour gave another infallible test, namely, “By their fruits ye shall know them.” Though these two rules lead directly to the same result, they are not the same. We may perceive duties in the word of God of which our neighbors are not aware. Unknown to all others a cross may be presented to us which we are unwilling to bear; a truth be made known to which our feelings are opposed. In these things and in such cases the word is a test, to our own consciousness, of the spirit which influences us. A feeling of opposition to the truth of God; a disposition to neglect it; an unwillingness to hear or learn any truth which will bring a cross to us; all this is direct evidence to ourselves, providing we are willing to examine ourselves, that we are not led of the Spirit of God. Of these feelings or actuating motives the world cannot take cognizance; therefore the world cannot judge of them. But if these feelings are submitted to or cultivated, our lives will soon show the effect of such an insult to the authority of God; the Spirit of God will be altogether grieved away, and we be left in darkness to follow the leadings of the carnal mind. Then our lives will be evidence to the world that we are not led by the Spirit of God. Only by our fruits shall the world know that we are the children of God.

There is an error on this subject, largely prevalent, which well deserves a notice. It is generally taught by those who deny the direct power of the Spirit as a witness, or an instrument of conversion, that the only evidence we can have of our reception of the Spirit as a Comforter is

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this: the Spirit was promised on condition of baptism for the remission of sins, and if we have been baptized we have the Spirit in fulfillment, of the promise, though we are not conscious of its presence. This position is specious, and may become, and often is, the foundation of a very sad delusion. Baptism has its order, or relation to other things, and if this be disregarded, it is not valid, not being in the order of the Scriptures. It must be apparent to all that if the institution be so changed as not to meet the requirements of the Scriptures it becomes, in that changed condition, the institution of the one so changing it, and is no longer the original ordinance. This truth is very often urged in regard to the form of administering the rite; but it is equally true in regard to the order or relation of baptism.

In all cases where baptism is taken as the evidence of the gift of the Spirit, the professing penitent is lulled into carnal security, trusting solely to his baptism as the evidence of his favor with God. Baptism, not the Spirit in the heart, becomes his earnest or witness. The Spirit being thus rejected, the graces do not appear in the life, and there are no fruits of the Spirit to give evidence to the world of a genuine conversion. Such a doctrine is well calculated to multiply carnal professors or nominal Christians; and that these should be multiplied under its teaching is not strange, considering that it calls for no self-abasement, leads to no deep, pungent convictions of sin, and under it there is felt no necessity for the aid of the Spirit in the work of conversion. That “the Spirit makes intercession for us with groanings that cannot be uttered,” is, to those embracing such a theory, a mystery. To

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pray for the Spirit to convict and to convert sinners is, to them, only folly.

The view here called in question is unscriptural, according to the expressed faith and practice of the apostles and early believers. The doctrine of the gift of the Holy Spirit was never so understood in that age. In Acts 8:14-16 we read:—

“Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John; who, when they were come down, prayed for them, that they might receive the Holy Ghost. (For as yet he was fallen upon none of them, only they were baptized in the name of the Lord Jesus.)” This action was directly contrary to that view which takes the reception of the Comforter for granted, because of our being baptized. Again in Acts 19:5, 6, we read:—

“When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them.”

In this case the Spirit was given in answer to prayer, after baptism. In the case of Cornelius and his household, the Spirit came on them before baptism. Whether received before or after baptism it is shown that the gift of the Spirit was not then considered a matter of course because of baptism; but was a matter of personal conscious experience. And so it is proved that that view of the gift of the Spirit, now held by many, which makes baptism their evidence, is modern, unscriptural, and no part of “primitive Christianity.”

To be continued….