Faith, Presumption, and Spiritual Gifts.
By D. T. Bourdeau
FAITH is confidence in the testimony of God; while presumption is confidence without sufficient warrant. Faith and presumption are frequently illustrated in the Scriptures; but our limits will permit us to refer but to a few instances where they are exemplified. The first instance relates to the Israelites and the Egyptians at the time of the crossing of the Red Sea. The Israelites believed, and "passed through the Red Sea as by dry land." The Egyptians had confidence that they also could pass through the sea in the like manner; but in trying to do it they were drowned. The Egyptians had confidence as well as the Israelites; but they had not sufficient warrant to believe that they would accomplish their design; and with their blind faith they rushed on until they were submerged in the mighty deep. But not so with the Israelites. Their faith took hold of the promise and testimony of God, that they should be delivered, and it was proved genuine by their deliverance. Another clear instance of presumption is seen in the Israelites who had rebelled by their unbelief at the report of the ten unbelieving spies, and who had just escaped death, for the time being, at the earnest intercession of faithful Moses. When they saw the fate that awaited them, that they must die in the wilderness without seeing the promised land, they changed their course, and worked themselves up in the belief that they could go up unto the place which the Lord had promised. And "they presumed to go up unto the hill top," and their enemies smote them and discomfited them. Num. xiv. In this case they had strong confidence, but their confidence was presumptuous, because it was not grounded on the warrant and authority of God; on the contrary it was built up against the direct prohibition of God, not to go, because they had sinned, and was but a new phase of the unbelief which had characterized their course. It is evident from the Scriptures that there will be much of this presumptuous faith in these last days. Many will come to the day of the Lord perfectly deceived; presuming that they are all right, and claiming the favor of God; but it shall be said unto them, "Depart from me, ye that work iniquity." Even the last church, at a certain period of their history, are found with this presumptuous faith; for they are represented as saying that they are rich, and increased in goods and have need of nothing, while they know not that they are wretched, and miserable, and poor, and blind, and naked. Rev. iii, 17. It is manifest that presumption and unbelief are closely connected with each other; and those who oppose God's testimony the most, often think that they have genuine faith, while those who hold to the truths they oppose, are thought to be presumptuous. But in every case the word of God is to determine who has faith and who has presumption. With these introductory remarks, let us briefly inquire into the subject of spiritual gifts. Does the word of God justify us in believing in their perpetuity? or is it presumption to believe that God designed they should exist throughout this dispensation? In replying to these questions, we will first use the same kind of evidence that is used in favor of the law of God and the Sabbath. And in regard to the law of God we say, 1. God himself has enacted it, and unless it can be shown by the Scriptures that he has abolished it, we are bound to believe it is still in force; for "surely God doeth nothing but he revealeth his secret to his servants the prophets." But this cannot be shown by divine testimony; therefore the law is still binding. The same argument is good in regard to the gifts. God himself has instituted them, and set them in the church. 1 Cor. xii. He has never abolished them; neither have any of the prophets predicted that they should be done away before that which is perfect is come; on the contrary they have prophesied a special effusion of the Holy Spirit in the last days, the result of which would be the development of the gifts. Joel ii, 28; Acts. ii, etc. Therefore the gifts still exist in the plan of God. 2. If it can be shown by the Scriptures that the law of God exists this side of the cross, then we may justly conclude that it was designed for this dispensation. Now numerous testimonies prove this, (See Matt. v, 17–19; Rom. iii, 31; vii, 8, 12, 16, 22, etc.); hence the perpetuity of the law is established. The same is true of the gifts. Christ gave them to man after his ascension, Eph. iv, 12–16, and we see them in full exercise after the ushering in of this dispensation, Rom. xii; 1 Cor. xii–xiv, therefore we accept them as belonging to this dispensation. 3. In regard to the Sabbath we say, Whatsoever is said or predicated of a thing as a whole, is also predicated of all the parts under it; therefore when we prove the perpetuity of the whole law, we thereby prove the perpetuity of the Sabbath. The same is applicable to the gift of prophecy. It is one of those gifts whose perpetuity is fully established by the testimony of God; hence we scripturally and logically acknowledge its perpetuity. 4. The Sabbath is in the bosom of the law, and being equally moral in its nature with the rest of the law, it stands or falls with it. So the gift of prophecy is in the midst and heart of spiritual gifts, and having been instituted for the same great object for which the rest were designed, viz., the work of the ministry, the unity and perfecting of the saints, it must stand or fall with them. Those who oppose the gift of prophecy would not consent to dispense with evangelists, pastors, teachers, the word of wisdom, the word of knowledge, faith, etc., because those gifts have not accomplished their work. Neither do we feel disposed to dispense with the gift of prophecy for the same reason. 5. Aside from the above evidences in favor of the law and Sabbath, which would seem sufficient of themselves, the Lord has in his mercy singled out the law and Sabbath in prophecies applicable to the present time, showing their perpetuity. See Isa. viii, 16, 17; li, 12–14; Rev. vii, 1–3; xiv, 12–14; xxii, 12–14. So the Lord has in his great goodness pointed out the gift of prophecy as existing in the last church. St. Paul while addressing those who are not in darkness that the day of the Lord should come upon them as a thief in the night, who should watch, be wholly sanctified and preserved blameless unto the coming of Christ, says, "Quench not the Spirit. Despise not prophecyings." 1 Thess. v, 19, 20. He says not, the prophecies, but "prophecyings;" or the exercise of the gift of prophecy, according to the original. Again, of the remnant church we read that "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. xii, 17. Here the dragon is represented as being wroth with the remnant of the woman's seed, which have the commandments of God and the testimony of Jesus. In Rev. xix, 10, the testimony of Jesus is said to be "the spirit of prophecy." Now as he who has the spirit of love and faith not only understands and explains love and faith, but also exercises these graces; so those who have the spirit of prophecy will not only understand and teach prophecy, but they will prophecy. 6. In his final commission to preach the gospel, repent, believe and be baptized, Christ vouchsafes miraculous powers; and in connection with testimonies which have already been referred to, thereby establishes spiritual gifts, to them that believe. Mark. xvi. This commission is still in force, and it is still the duty of men to believe; consequently miraculous powers should be enjoyed by the church. 7. Paul in dwelling on the perils of the last days, says of a certain class, "Now as Jannes and Jambres withstood Moses, so do these also resist the truth. . . . But they shall proceed no further; for their folly shall be manifest unto all men, as theirs also was." 2 Tim. iii, 8, 9. It is generally claimed by Christians that this prediction relates to the signs and work of Spiritualists in opposing the truth. But their folly will be manifest as was also theirs. Hence the people of God will possess the miraculous powers and the gift of prophecy which Moses had. With this array of evidence, which might be greatly increased, can any consistent man or woman say that it is presumption to believe in spiritual gifts? Would it not rather be presumption to believe in their abolition, when the testimony of God is directly against such a faith? The law of God points out the way of holiness, and the gifts of the Spirit are so many agencies to help us walk in this good way. We cannot, dare not, pull down any of God's holy command-74ments; neither can we suppress any of the helps which God has given us to keep them, and develop a holy character. We need all the help that God has provided to overcome every sin, attain to the unity of the faith, stand without an intercessor during the time of trouble, and be found of Christ without spot and blameless at his coming. The idea that objections are urged against spiritual gifts is no more proof, of itself, that they are spurious, than the fact that objections are urged against the law and Sabbath, is evidence that these are false. These objections, when answered, only serve to heighten up and increase the evidences of our position, and thereby strengthen the faith of those who desire the truth; as appears from answers to objections against the visions just published in the Review. Yet we cannot expect that all will be satisfied with the evidences on this subject, any more than we do that all will be satisfied with the evidences of the law and Sabbath, and the Bible. But we should not suffer points which are unexplainable to our minds, to shake our confidence in plain and unmistakable evidences. In doing this we should evince a lack of sound judgment, to say the least; though many who pursue this course are puffed up with the idea of great ability. How inconsistent it is to give up a clear and harmonious chain of evidences, constituting a safe and sure platform, for a few seeming objections. It is leaving that which is certain, to launch off into the field of uncertainty. It is leaving the path of truth and light, to leap into the dark, and grope in darkness. As well might we deny the benefits of the sun, and try to withdraw ourselves from its genial rays, because it has been ascertained that it has spots which do not emit light. Who knows but what those points which are not clear for the time being, will, when understood, elucidate the truth, and prove to be some of the strongest arguments in our favor? It is not prudent to be always looking at objections. In doing this the mind acquires wrong habits, becomes shut up to the dark side, and cannot see that which can be said in favor of a subject, and must eventually take a stand against the truth. And when you have denied one truth, the way is opened to deny another, and then another. For though the truth is so plain that all can see it, yet God compels no one to believe it; and all who prefer to doubt will find room enough for doubts, and an easy way to infidelity. And when the mind has once acquired the habit of doubting, it will deem it a virtue to doubt those truths upon which it once feasted, and adopt errors at which it once shuddered. Having left the path of truth, and being shut from the light, it will not be able to even see what it could once clearly discern and appreciate, and in this condition it is an easy matter to deny and oppose the truth. Objections to the truth owe their origin to various causes, among which prejudice, the corruptions of the heart, which is naturally opposed to the truth, the narrowness and ignorance of our minds, stand prominent. They do not exist in the mind of God, who understands his own testimony; and if he at times sees fit to withhold from our view light on certain points to try our faith, show his superiority, and our dependence upon him, or for some other object having a bearing on our well-being and his glory, shall we not fall back on the evidence that he has been pleased to give us, and believe with holy reverence and devout gratitude? Even though some points in the productions of spiritual gifts should remain unexplainable to our minds, we should not for this reason denounce them as spurious. If this was the right course to pursue, then should the prophet Daniel have pronounced his own writings spurious, for there are points in them that he did not understand, Dan. viii, 27; xii, 9; and so with other inspired writers. Many testimonies from God were not fully understood in the times in which they were given. This appears from many cases in the Bible, among which are the following: 1. Noah was told that a flood of waters was coming to destroy the world that then was; but the inhabitants of his time could not understand this prophecy, as we have no account of any rain before their day. Gen. ii, 5, 6. They could, and doubtless did, philosophize this prediction away, as many try to do at the present time. But the flood came and proved the prediction true. 2. God told Abraham that he would have a son, and that in Isaac should his seed be called, and afterward commanded him to offer up his son Isaac. Here Abraham could have gotten up strong objections based on seeming contradictions and injustice in the testimonies of God. But he staggered not at the promises of God, but obeyed; and God was his own interpreter. 3. The last case that we will mention, is the word of the Lord to Jeremiah and Ezekiel in regard to the fate of the wicked king Zedekiah. The Lord informed Jeremiah that this wicked king should be led to Babylon, and speak with the king of Babylon mouth to mouth, and behold him with his own eyes. Jer. xxxii, 4, 5. But he told Ezekiel that Zedekiah should not see Babylon, though he should die there. Eze. xii, 13. Here, the unbelieving Jews could if they chose, see a discrepancy between the word of the Lord to Jeremiah and the word of the Lord to Ezekiel; for how could Zedekiah see the king of Babylon and not see Babylon, and yet die there? and yet this is just what happened, as history informs us. The Jews had a jolly and triumphant time over these objections; but their joy was of short duration, and was changed to sadness by the exact and minute fulfillment of the word of the Lord as follows: "The Chaldeans took the king, and carried him up unto the king of Babylon to Riblah in the land of Hamath; where he gave judgment upon him. . . . Then he put out the eyes of Zedekiah; and the king of Babylon bound him in chains, and carried him to Babylon, and put him in prison till the day of his death." Jer. lii, 9–11. Thus Zedekiah saw the king of Babylon in Riblah, before he reached Babylon; there his eyes were put out, and he was lead to Babylon, and died in that city without seeing it. We learn from the Scriptures that there will be but little faith on the earth when the Son of man cometh. It will then be as it was in the days of Noah, and in the days of Lot. It will be as it was with Israel in the wilderness, or at subsequent periods in their history, when the word of the Lord came to them through the holy prophets, and they, as a body, refused to receive it. Yet we are informed that there will be faith on the earth at that time. "For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith." Heb. x, 37. Faith is always attended with success, while unbelief is attended with failure. Faith raises the mind upward, magnifies the truths and promises of God, and brings light, courage, and strength to the soul. Unbelief drags the mind to the dust, contrasts the promises of God, shuts God and Christ and all the helps they afford from our view, and brings darkness and spiritual death to the soul. By faith we can move the power and wisdom that made the worlds, and sustain them; that have wrought wonders in ages past, and that change not; which heal the sick, and cast out devils; which remove the veil of futurity, foretell events of importance and bring them to pass, and by which we can overcome the world, the flesh, and the Devil, and be more than conquerors over sin and all our foes, through Christ who has loved us. Let us then believe, remembering Lot's wife and all those who have fallen through unbelief; and we shall be able to say, "We are not of them who draw back unto perdition; but of them that believe to the saving of the soul."