The Bible and the Bible Only.

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


BY ELD. J. H. WAGGONER.  1877


CHAPTER VI.
TRY THE SPIRITS
“Beloved, believe not every spirit, but try the spirits, whether they are of God; because many false prophets are gone out into the world.” 1 John 4:1.
That truth lies between extremes, is an old saying. On the subject now under consideration we find opposites of error; some accept every manifestation of power as from the Spirit of God, or from good spirits, while others discard every manifestation of spirit power as evil. One class overlook the injunction of the text; they do not “try the spirits whether they are of God,” but accept all without discrimination. The other class ignore the command given through Paul when he was speaking of the Spirit, to “prove all things; hold fast that which is good.” They will not take the pains to prove anything of the nature of a manifestation of the Spirit; they reject all, and without a trial.
The first class are again divided into two parties, and to these we will at present give our attention. One of these parties is easily disposed of. It embraces all the Spiritualists of this age. That the media possess power, or are possessed by spirits, no one will deny who has examined the facts of their manifestations, and studied the prophecies which relate to them.
N. P. Talmadge, an eminent and noted Spiritualist, in the preface to the book entitled, “Healing of the Nations,” claimed that 1 Cor. 12:6-10, is fulfilled in Modern Spiritualism; but in the
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enumeration of the gifts which he copied from that chapter, he carefully excluded every sentence from which we can learn that all divine manifestations are by “one and the self-same Spirit.” This is a sufficient condemnation of all the theories and phenomena of Spiritualism, for in that, instead of “a diversity of gifts, but the same Spirit,” we find a great diversity of spirits. Spiritualists do not occupy, either in theory or practice, the position of God’s people upon whom he is pleased to bestow the gifts of his Spirit. They deny Jesus Christ, through whom alone “the promise of the Spirit” is given. Nothing more is needed to show that their gifts are spurious. The Scriptures represent them as “seducing spirits,” and their teachings as the “doctrines of devils.” We cannot deny their power, for they are again spoken of as “the spirits of devils working miracles.”
The other party to which we have referred is composed of the “Latter-day Saints,” or Mormons. They have always claimed to have the gifts among them. The fact of their making this claim has, perhaps more than all else, created a prejudice against the truth, and brought this important doctrine into disrepute. These differ from Spiritualists in that they profess faith in Christ, and preach and claim the power of the Spirit only as a fulfillment of the promises of the gospel. And because of this claim and their profession of strong faith in Christ and the gospel, many are led to believe their gifts are genuine. But when we “try the spirits” by the gospel standard we shall find that these also are mere counterfeits of the gifts of the gospel. There are
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certain rules to determine their character, given by the Saviour, which we will now examine.
“Beware of false prophets.” A true prophet has a gift of the Spirit of God. False prophets may be of two kinds; mere pretenders, having no gifts at all, or, having spurious gifts by an evil spirit. The Saviour says, “Ye shall know them by their fruits.” We will make this our first ground of examination.
1. The Mormons are well known to be egotistical and boastful of their gifts. Anywhere and everywhere they are ready to thrust their claims upon our notice. But boasting is excluded by the law of faith. Rom. 3:27. Humility and meekness of spirit can alone secure the blessings of the Spirit of God.
2. Not only the boastfulness of their profession, but also the fruits of their lives have been inconsistent with the teachings and spirit of the gospel. They have manifested a spirit of worldly selfishness, and a disregard of the rights of others which is the reverse of that self-denying love to our neighbor which characterizes the true followers of Christ. Joseph Smith, the founder, leader, and prophet of the sect, set up a bank in Kirtland, Ohio, which proved to be a swindling concern. At Nauvoo a city charter was obtained and he became Mayor of the city. He placed his followers on a war footing, and he was Commander-in-Chief of the “Nauvoo Legion.” His conceit and ambition were so unbounded that he even announced himself a candidate for President of the United States! Outlaws were protected in the city over which he presided with despotic power. Freedom of speech was not allowed; a press was destroyed which was established with
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the avowed purpose of exposing the iniquity of the place; the mob was screened, and it was openly talked by the leading men that no opposition press would be allowed in the city. They disregarded and even denied the rights of “the Gentiles,” as they called all who were not of their number. And their history at Salt Lake has shown a condition of despotism, oppression, and immorality even worse than at Nauvoo.
3. In regard to the influence of their pretended gifts we will relate the substance of a conversation held a few years since with an aged person living in North-eastern Ohio not far from Kirtland. He was a Morman while Smith was in Kirtland, and remained a Mormon up to the time of our acquaintance with him. He admitted that there was iniquity among them in Kirtland, equal in amount to what common report had it. “But,” said he, “those wicked ones were not Mormons. They came among them for selfish purposes, and whenever their wrongs were found out they professed to repent, and the church was obliged to retain them.”
Our answer was that the gifts of the Spirit were given for the perfection of the saints, for the work of the ministry, for the edifying of the body of Christ. They professed to have all these gifts. Where then was their discernment, that they could not detect hypocrisy and expose wickedness, and so put it from their midst?
He replied that it was reasonable to suppose that where all the gifts existed the church should have been purified to a greater extent than it was there. He said he could not understand it.
The explanation is easily given: Their gifts were spurious; they were not of the Spirit of
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God, and did not tend to purify the body, or to perfect the saints. The spirit of error was with them from the beginning, and it showed itself in both their doctrines and practices. The Roman hierarchy never showed a greater love for worldly pre-eminence, or greater disregard for the moral and legal rights of those who opposed them. It was truly fortunate for the peace and security of the people that they were not permitted to grasp the power which they coveted, and which they strove to obtain. They emigrated to Utah only because they would not live in peace with their neighbors. Because their leaders would not submit to the laws of the land, they sought a place where they could rule without restraint. We speak only those things which are well known to be true, and we are willing to leave it with the candid that the evidence of their fruits is all against the genuineness of their gifts.
It is true that there are two parties of Mormons. Within a few years Joseph Smith, Jr., has headed a party repudiating Brigham Young, denying his authority, and opposing some of the abominations of Salt Lake. But Brigham Young succeeded Smith at Nauvoo, and was long recognized as the head of the Mormon people, and even now those who oppose him are a small minority. Young’s authority was established on the ground of the succession, and the assumption that he was gifted with prophetic power. Now if this was all a mistake, if the whole body of “the Saints” were deceived in regard to the claims of Young, as the other party assert, if the gift of prophecy was not conferred on him, then it is proved that their argument respecting the gifts is no evidence that they are the people of
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God, or, in other words, that their gifts are genuine. The claims of the two parties, that of Utah and that of Illinois, are based on the same arguments respecting the gifts and the same assumption that the gifts are manifested among them. Therefore that argument, and their claim that they possess the gifts, are shown to be no evidence in their favor. Each denounces the other, while both stand on the same ground. Some have been led to believe that they have the true faith because of their gifts, but it is shown that we must determine their standing by some other rule of judgment.
The Saviour has given that rule in Matt. 7:21-23. This is a continuation of his warning against false prophets. He says:—
“Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven; but he that doeth the will of my Father which is in Heaven.”
By this we are taught that faith in Jesus Christ will not procure an entrance into the kingdom of Heaven without obedience to his Father. Having thus introduced the time and circumstance of entering into the kingdom, he continues:—
“Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me ye that work iniquity.”
Again, granting all that the Mormons claim, that they prophesy in the name of Jesus, and in his name do many wonderful works, this text shows positively that that fact is no evidence that they are his followers. All this may characterize
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the self-deceived; and this profession is made by those who work iniquity, and who are, therefore, commanded to depart from him when the faithful enter into the kingdom. Compare Matt. 25:34-41.
To make more clear the application of the text above quoted we notice two points:—
1. Iniquity is lawlessness, or law-breaking. So the original means. Greenfield defines it, “violation of a law, iniquity, improbity, sin;” from “anomos, lawless, without law, not subject to law; violating the law, wicked, impious, a transgressor.” So it is given in the Emphatic Diaglott. And so we find it in Ex. 20:5, 6, the second commandment: “Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me and keep my commandments.” Observe the contrast; hatred is placed in opposition to love, and iniquity in opposition to keeping the commandments of God. Therefore those described in the text are they who cry to Jesus, Lord, Lord, but do not the will of his Father—they do not keep the law of God. They unite the profession of faith and the claim of the gifts of the Spirit, with iniquity or disregard of the commandments of God. And it is a fact which has lately been confirmed to us by reading and by conversation, that the Mormons take antinomian ground, teaching that the commandments of God are abolished. Said the wise man, “Where there is no vision, the people perish; but he that keepeth the law, happy is he.” They who keep the law are happy; they do not perish. They who transgress the law, or work iniquity, have no
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vision from God; they perish, for Jesus will say to them, “Depart from me.” No matter how loud their profession; no matter how “many wonderful works” they do in the name of Jesus, they are still self-deceived; their gifts are described in Ezek. 13, as a vain vision and a lying divination. “He that turneth away his ear from hearing the law, even his prayer shall be abomination.” Prov. 28:9. He that rejects the law of God, his religion is vain. How, then, shall God bestow upon him the precious gifts of his Spirit? We repeat what we have said, antinomianism and the Spirit do not—they cannot—go together.
2. We admit that the gifts were lost to the church because of apostasy; and as she recovers from the darkness by true, genuine reform, the gifts shall be restored. This is according to the teaching of the Scriptures. But we insist that they are not restored among the “Latter-day Saints”, or Mormons. Their “fruits” stand as their condemnation.
The restoration is brought to view in Rev. 12:17. “The remnant” here spoken of are the last state of the church; the same that are spoken of in Rev. 14:12, just before the Lord Jesus comes to reap the harvest of the earth. This remnant “have the testimony of Jesus Christ.” Now the angel said, in Rev. 19:10, “The testimony of Jesus is the Spirit of prophecy.” This is sufficient proof that the church in the last days will have the Spirit of prophecy. But this company are also said to “keep the commandments of God,” as it is said of them in Rev. 14:12, “Here are they that keep the commandments of God, and the faith of Jesus.” This, surely, is not fulfilled
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in those who “make void the law through faith;” see Rom. 3:31; who professedly substitute the faith of Jesus for the commandments of God, instead of keeping both together.
But that is the position of the Mormons; they reject the law of God; they make void the commandments by their traditions, and are therefore workers of iniquity. Their profession of faith in Christ will not save them in the day when he comes to give to the little flock the kingdom. Their gifts will not procure his favor, because their lives are not right in his sight. Their spirit is a spirit of error, leading to darkness and delusion. “By their fruits ye shall know them;” not by their profession; not even by their wonderful works in the name of Jesus, for these are nothing without obedience to the law of the Father.
We have seen that in the second commandment love of God is associated with keeping his commandments. In truth there is no love where obedience is lacking. Says an apostle, “This is the love of God, that we keep his commandments.” 1 John 5:3. Love and obedience are inseparable. This enables us to appreciate the words of Paul in 1 Cor. 13:1, 2:—
“Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing.”
Now we discover the harmony between the words of our Saviour in Matt. 7, and the words of Paul in the above text. Bearing in mind that
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iniquity is violation of the law, and love is the keeping of the law, the Saviour shows that to prophesy and to do wonderful works in his name will not secure an entrance into the kingdom to such as work iniquity. Likewise, Paul says that the gift of prophecy and faith to remove mountains is nothing without the love of God.
It is only by examining these texts that we can appreciate the force of Rev. 12:17, that the remnant keep the commandments of God and have the testimony of Jesus, the Spirit of prophecy; and we are distinctly informed in both Testaments that they who reject the law worship in vain; they are workers of iniquity; they will be told to depart from the presence of Jesus in the great day of his wrath.
These scriptures apply to the Mormons more directly than to any other people of this age. They have never occupied the position of those who are pointed out in the word of God as preparing to meet the Lord at his appearing. They have not fulfilled the prophecy of the remnant in any particular. And we entreat all who have been tempted to regard them as the people of God because of their supposed possession of the gifts, to “try the spirits whether they are of God;” to examine more closely the words of the Saviour in Matt. 7:15-23; and to study more carefully the position of the remnant who are accepted of the Lord when he comes to give the kingdom to his little flock. And let us each individually see to it that we are of that number “who keep the commandments of God, and have the testimony of Jesus Christ.”
“Where there is no vision, the people perish; but he that keepeth the law, happy is he.”


(((My note:  After reading this I took it upon myself to study more about the Mormon (LDS) religion in light of today. The fact that they still to this day hold the Book of Mormon as well as others not of the Bible as standards to their religion is true. They believe their founder Joseph Smith was a prophet who was given special instructions to write an addition to the Bible as being factual and from God. Their founder used a seer stone to interpret golden plates he found guided by an angel- this is the heart of their religion and without their book of mormon (as well as others) they would not have a religion as such. Their religion does not stand on the Bible and the Bible only, but they've added extensively to God's word through their own self-proclaimed prophets. If our standard is the Bible and the Bible only, we cannot hold with their religion and in truth, trying the spirits whether they are of God… will reveal much contradiction.  Isa 8:20  To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. 


Luk_24:27  And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.


Rev 1:1  The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: 
Rev 1:2  Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. 
Rev 1:3  Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. 


Rev 22:18  For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: 
Rev 22:19  And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book. 
Rev 22:20  He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. 
Rev 22:21  The grace of our Lord Jesus Christ be with you all. Amen. 


Additional note- while the Bible and its contents have been proven historically correct time and time again through archeological discoveries, this is written about Mormonism-


Lee Strobel comments about the Book of Mormon: "Archaeology has repeatedly failed to substantiate its claims about events that supposedly occurred long ago in the Americas. I remember writing to the Smithsonian Institute to inquire about whether there was any evidence supporting the claims of Mormonism, only to be told in unequivocal terms that its archaeologists see 'no direct connection between the archaeology of the New World and the subject matter of the book.'" Archaeologists have never located cities, persons, names, or places mentioned in the Book of Mormon.3


Also note- there are many religions that hold a lot of light, but just enough error to be very corrupt- the Seventh-day Adventist Church organization is one of these as well. Even though the writer of this book we are studying is a SDA from 1877, it doesn't mean the church itself adhered to its original beliefs, it did not.


Truly the Bible and the Bible only has to be our standard.


Here is a link to a very informative article: https://www.everystudent.com/features/bible.html

Remission of Sins- No Sin Without the Law.

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

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Continued…

The evidence on the relation of the law of God and the gifts of the Spirit we have given only in part. It deserves further examination. According to Rev. 12:17, war will be made with the remnant who keep the commandments of God and have the testimony of Jesus. This shows both the perfect agreement between keeping the law and having the power of the Spirit, and the opposition which will exist, and already exists to a great extent, against the law and the testimony. It is a truth well known that the indignation of the world and a worldly church is quickly aroused against those who keep all the commandments of God in all things, just as they were written and spoken by the Lord. But nothing seems so readily to arouse the prejudice, yes, the hatred and malice, of the carnal mind, as the manifestation of the Spirit of prophecy. The world bestows its incredulous smile as if it pitied the folly of those who could embrace the promise of God as a reality; that incredulous smile often proving more cutting than the severest language; while a proud and worldly church cannot restrain its feelings of scorn or abhorrence of those who humbly and reverently claim “the promise of the

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Spirit” according to the words of both Christ and his apostles. Surely the fulfillment of the prophecy, Rev. 12:17, is no mystery to those who are intently watching the signs of the times, and have noted the feelings of popular religionists toward those who dare to reprove the lukewarmness of the present age in which so many have “the form of godliness, but deny the power thereof.”

This connection between the law and the means and benefits of the gospel is logically deduced from the preaching of the apostle on the day of Pentecost. That the law was not abolished at the crucifixion is proved in this, that not a sermon was preached, not a duty made known, between the crucifixion and the day of Pentecost; and the first duties enjoined on that day were those of repentance for sin, and of baptism for the remission of sin. Now it is plain to see that if the law was previously abolished, and if men were to look to the apostles for the proclamation of a new code, then the whole transaction was a failure, inasmuch as “where no law is there is no transgression,” and of course no call for repentance. Again, “sin is not imputed when there is no law,” and therefore to preach baptism for remission of sin when no law existed would be a sheer absurdity. If the law which had existed were abolished at the cross, no one could be convicted under it, and as no law for the new dispensation had yet been given by the apostles, it would follow necessarily that no one was at that time bound by any law; sin could not be imputed to them at all. Therefore, according to this antinomian notion the preaching of repentance and baptism at that time was a nullity—

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mere sound without sense. Thus it is easily shown that the doctrine of the antinomians—the no-law theorists— more than perverts the gospel; it subverts it; it saps its very foundations, leaving it destitute of life and power. It is virtually a rejection of the gospel both in its facts and in its promises.

It has been remarked that baptism has not only its form, but also its order and relations. It is often urged that if its form be changed—if it be no longer immersion or a burial, as the word signifies and the illustrations of Scripture indicate—it ceases to be the baptism of the gospel; and when administered under such change it is not valid. But let us consider its necessary relations. We learn that baptism is for remission of sin; also that sin is the transgression of the law, and that sin is not imputed when there is no law. Therefore if no law existed from the cross to the day of Pentecost, as must have been the case if the law was abolished at the cross, then there could be no sin imputed at that time, of which to repent or for which to be baptized. Now as baptism stands related to sin, and sin is related to an existing law, it follows that the law did exist, for sin was imputed to them.

Thus it is shown that Peter’s preaching would have been groundless and of no force if the law had been abolished. Even so now, all who preach the abolition of the law, preach a gospel (so-called) without any basis; it is a nullity. As it is a nullity, and not the gospel in fact, not being a system of salvation from the transgression of the law, the baptism enjoined in such preaching is not truly gospel baptism; it is deprived of its relations and of its significance, and, therefore, of its

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efficacy. And all who administer baptism under such teachings are offenders against the gospel.

This conclusion is logical; it is unavoidable, and is not drawn from this text alone. In Rom. 6:1-6, baptism is called a burial, and, of course, should be subsequent to death, for all must admit that it is wrong to bury before death. But the death which precedes baptism is death to sin, to the transgression of the law. It is expressly said in verse 2 that we cannot be dead to sin and live in it; but we do live in it as long as we continue to transgress the law. We do not die to sin until we cease to transgress the law, and therefore baptism or burial cannot properly take place while we continue to transgress the law. We are to be buried in the order or likeness of Christ’s death, which is thus stated:—

“For I delivered unto you first of all, that which I also received, how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day, according to the Scriptures.” 1 Cor. 15:3, 4.

Now if ceasing to transgress the law is dying to sin, as all must admit, then no one can be planted in the likeness of Christ’s death who has not ceased to transgress the law, from the evident truth that Christ died before he was buried. There is no mistaking this point. He that transgresses the law lives in sin: if he lives in sin he has not died to it; if he has not died to it he is not prepared to be buried; and if he is so buried he is buried alive, that is, without a death to sin, and hence not buried in the likeness of the Saviour’s death. Such baptism is not in the order of the gospel—it is only a perversion of gospel baptism.

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And this is still further shown in Rom. 7:1-6. This scripture says the law holds a man as long as he lives, and the woman who marries a second husband before the death of the first is guilty of adultery. In the application of this fact Paul says to his brethren:—

“Ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead.” Rom. 7:4.

The wages of sin is death. There would be no death if there were no sin. Thus we see that Paul is arguing concerning man in his sinful condition. The law would not thus hold man unto death if he had not sinned—if his life was not forfeited. The death here referred to is on account of sin; the same that is spoken of in chap. 6—there called a death to sin. But without this death they cannot “be married to another,” even to Christ. Marriage to another without such death would be spiritual adultery. This is the force and intent of this scripture. The old man must be crucified, the body of sin destroyed—chap. 6:6; and every effort to unite this body of sin to Christ must meet with his decided disapproval. On this subject it is said in another text:—

“For as many of you as have been baptized into Christ have put on Christ.” Gal. 3:27.

As union with Christ is represented by the figure of being married to him, so baptism is the ordinance by which that marriage is said to be consummated. The marriage ceremony does not unite the hearts of the parties; if there is no previously existing union of hearts the marriage ceremony is but mockery. So baptism does not

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in spirit unite us to Christ, but it is the legal rite by which that union is acknowledged and ratified. It is an established rule in all governments that he makes himself guilty who solemnizes the rite of marriage without legal authority, or where there are impediments and disabilities which forbid the marriage, while the parties suffer the shame of an illegal union. This is exactly the position of the parties where baptism is administered before the candidate has died to sin; while he is yet living in transgression of the law. The rite is illegally administered; the marriage is a nullity, and the administrator is liable to indictment.

The arguing of this point is not a digression from our subject. Its bearing on “the promise” of Acts 2:38, 39, is easily seen. “The gift of the Holy Ghost” is promised to those who repent of sin, and who are baptized for the remission of sin. But it is proved that antinomianism ignores genuine repentance and the burial of him who is dead to the transgression of the law, by ignoring the law itself, by which is the knowledge of sin. Therefore it has no just claim to “the promise,” not being the legal fulfillment of the condition. Thus it is shown that antinomianism, or a denial of the perpetuity of the law of God, shuts out the Spirit of God and neutralizes the promise of the gospel.” Where there is no vision, the people perish; but he that keepeth the law, happy is he.”

Here we will state an interesting fact and notice an objection. In a work on the relation of different church doctrines to moral obligations, we recently read the following words:—

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“The Methodist conference under Wesley in 1770, declared that the universal immorality then prevailing was because of the wide-spread opinion that Christ had annulled the moral law, and that evangelical freedom dispensed with the ten commandments.”

“Wesley’s Notes” on this conference drew forth upon him and upon the work of the Methodists severe criticisms from certain dignitaries of the established church. And these in turn brought out “Fletcher’s Checks to Antinomianism;” a work worthy of the careful reading of every searcher for Bible truth. This is an interesting item of ecclesiastical history, and it serves to prove the statement we have made, that antinomianism has been deprecated by the thoughtfully pious of all ages. But an objection has been raised upon it which well deserves notice. It has been said that while the Methodists condemned the no-law theory, and advocated the ten commandments as God’s great rule of morality, they did not themselves keep the law, for the law says: “The seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work,” but they called the first day the Sabbath and kept it instead of the day indicated in the law; and that they therefore really occupied a ground similar to that of those whom they reproved.

Admitting the correctness of the statement concerning the teaching of the law, to argue which is not our present purpose, the reply is thus made: There is a very wide difference of position between those who acknowledge the authority of the law, who make it the avowed and actual intention of their lives to keep the law, even though they are mistaken in some

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 points of duty enjoined therein, and those who deny the authority of the law, who declare it to be the object of their lives to repudiate and to disregard its claims. The position of the former is that of loyal citizens laboring under certain mistakes in regard to duty; while the latter are disloyal, virtually denying the constitutional authority of the government. If the ideas of the latter could be carried out to their legitimate results, the government would be entirely overthrown.

On this consideration we readily vindicate the early Methodists and all others who recognize the existence and the claims of the law of God, from the reproach which must fall upon those who repudiate the law and deny its authority. And the providence of God has justified our position in regard to this, for he has often blessed with his Spirit the former, while he has as generally withheld it from the latter.

But this vindication must not be abused, and made to favor selfishness in religion. When God in his providence calls our attention to any truth of his word, and gives us light thereon, there can be no excuse for rejecting or neglecting it, however sincere our former lives may have been, or however unpopular that truth may be, or to whatever extent it may cross our feelings or clash with our worldly interests.

Among those who have a form of godliness, but deny the power thereof in the last days, are said to be “false accusers.” One false accusation raised against those who plead for the power of godliness and for the divinely appointed means of Christian unity is, that to claim to be led by the Spirit, or to possess gifts of the Spirit, is to

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claim infallibility. If any should make such a claim, or try to avail themselves of the benefits of such a claim, they would abuse the promises, and forfeit the favor, of God. The accusation might lie against such persons, but not against those who hold and rightly use the truth on the subject. God never inspired any one so as to make him infallible. To do this would be to take away his individuality or his freedom of will, and consequently to remove him from probation. Peter, Paul, and Barnabas were all highly gifted of the Spirit, and yet they all erred. Of the gifts of the first two there will be no question. Of Barnabas the record says: “He was a good man and full of the Holy Ghost and of faith.” Yet he and Paul so differed in judgment that they had a sharp contention and as a consequence separated in their labors. This was wrong, it was contrary to what Paul wrote by inspiration. Peter seriously erred and was rebuked by Paul. And thus it is shown that they who were most highly gifted were not always under the immediate influence of the Spirit so as to be preserved from erring. They were fallible and dependent upon Heaven for help and strength which they received only through faith and prayer.

When the apostles were first sent forth with power over unclean spirits, they could not cast a demon out of a certain child; and the Saviour said it was because of their unbelief. Paul said they prophesied “according to the proportion of faith.” Rom 12:6. God never endowed any one so that he could live at ease, or in carelessness, without constant zeal, and yet be in possession of supernatural power, which he could exercise

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 according to his own will. It is God that doeth the work, and he will work to his own glory, and through such only as are humble enough to seek his glory. When “holy men of old spake as they were moved by the Holy Ghost,” their speaking was the speaking of the Holy Spirit, and it must be infallible, even as God is true. But the men themselves were not infallible.

It is far from being true that the recognition of the manifestations of the Spirit leads to a claim of infallibility. They who take opposite ground are really the egotists. For that is egotism and self-esteem which leads any to profess ability within themselves to do all that God requires, to perfect holiness and to glorify him, without his aid, or independent of the means which he has ordained and set forth in the gospel. Without Christ we can do nothing; and we are strong only when strong in the might of God. “Not by might nor by power, but by my Spirit, saith the Lord.” The accusation is as unreasonable as it is unjust.

If we can do nothing without the aid of the Spirit of God, shall we therefore be content to do nothing, and so neglect to glorify him in our lives? Or if he answers our prayers and gives us his Spirit according to his promise, shall we deny the grace, and affect to work in our own strength, while God by his Spirit is directly aiding us? What is this but denying God, and robbing him of his glory? We repeat, that a denial of the gifts of the Spirit “for the perfecting of the saints,” leads to egotism and self-righteousness.

To be continued.

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!