TEXT.—Rev. iii, 21. “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.”
The importance of this subject cannot be overestimated. It is one of those subjects that is always present truth. It is something that relates to individual experience. It is to him that overcometh. The promise is only to the overcomers. Hence, the important inquiry arises.
I. What is it to overcome?
I answer, it is to obtain the victory. It is to bring into subjection every pulsation of our being to the will of God. The work of overcoming implies a conflict. It is the bringing into captivity every thought to the obedience of Christ. See 2 Cor. x, 5.
Man, in his natural state, is under the reign of sin. However generally the fact may be denied, yet it is true that sin reigns. See Rom. v, 21.
Sin is transgression of the law. For “whosoever committeth sin, transgresseth also the law; for sin is the transgression of the law.” 1 John iii, 4. “Law is a permanent rule prescribed by the supreme power of a State to its subjects for regulating their actions.”—Webster. The laws of God are those rules that man was adapted to when placed in the garden of Eden, both moral and physical, and are as unchangeable as God himself. The moral law is a transcript of God’s mind, and thus shows the justness, or perfectness of God’s character. Hence, a change in these laws must change the character of God.
The principles of physical law govern all created objects—man, beast, and even the vegetable creation. The great Author of these laws first made the laws and then created man and adapted him to them. Hence, to change the law would be to introduce confusion in God’s creation. God is not the author of confusion, but man sinned—violated the laws of God, and was thus brought under the power of sin, and, to a certain extent, under the control of the Devil, the great originator of sin. Although man cannot be totally depraved as long as he possesses desires to be holy, yet the motions of sin work through man’s passions, so that when he would do good, evil is present with him; for the carnal mind is not subject to the law of God, neither indeed can be. So they that are in the flesh, or unrenewed by grace, cannot please God. Rom. viii, 7, 8.
The work of grace is to bring man back in favor with God, by placing him in a state of obedience to the laws of God. Here we have to contend with wrong habits which have been formed by errors in faith and wrong educational influences, and thus the natural inclination of our hearts is to do wrong.
This work creates a conflict, and in the conflict we are to obtain the victory; not partially, and then sink back into a state of inactivity; but to obtain the victory complete, bringing into subjection every member of the body. The text reads, “To him that overcometh.” Thus we shall be made free from sin and servants of righteousness. So we “yield our members as instruments of righteousness unto [to practice] holiness.” If we fail in this work, we shall fail of the kingdom of God, and as our efforts in themselves are weak so that we are unable to accomplish this work, we inquire,
II. How shall we overcome?
To this, various answers have been returned. Some tell us that it is by the blood of Christ exclusively—that his blood has been freely shed for all mankind, and salvation has been freely purchased, so that we shall all be saved without any special effort on our part. This text is quoted as proof: “And they overcame him by the blood of the Lamb, and the word of their testimony.” Rev. xii, 16. Others tell us that by a single act of faith, we are overcomers, and this text is very familiar to them: “This is the victory that overcometh the world, even our faith.” 1 John v, 4. “Therefore it is of faith that it might be by grace.” Rom. iv, 16. “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ.” Rom. vi.
Others tell us that it is by works that the victory is gained. If we do right in the place of wrong, substituting a good habit in place of a wrong one, it is all-sufficient, for we read, “Be not overcome of evil, but overcome evil with good.” Rom. xii, 21.
We inquire, Is here a conflict, or are there three successive steps to be taken at different times, or how is this? We think, dear friends, there is harmony here, and they are all applicable at the same time. It is by the virtue of Christ’s blood that we receive strength to overcome. It is by faith in that blood that we avail ourselves of that strength that prepares us to reform in life and overcome our evil habits. Thus we overcome evil with good.
That works are an essential element in the work of overcoming is very conclusively shown. “The hearers of the law are not just before God, but the doers of the law shall be justified.” Rom. ii, 13. “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of Heaven, but he that doth the will of my Father which is in Heaven.” Matt. vii, 21. “I say unto you that every idle word that men shall speak, they shall give account thereof in the day of Judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” Matt. xii, 37, 38. “But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. . . . Pure and undefiled religion before God and the Father is this: To visit the fatherless and widows in their affliction, and keep himself unspotted from the world.” James i, 25, 27. “What doth it profit, my brethren, though a man say he hath faith, and hath not works? can faith save him? . . . But wilt thou know, O vain man, that faith without works is dead? Was not Abraham, our father, justified by works, when he offered Isaac, his son, upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? . . . Ye see, then, how by works a man is justified, and not by faith only.” James ii, 14, 20, 21, 22, 24.
Thus it is evident that works is as necessary as faith, in the work of overcoming. Our text says we are to overcome as Christ overcame. In Christ’s history we learn that the word of God was the weapon he used to combat the wily foe. After he had fasted forty days and nights, he afterward became an hungered. Satan, tempting him through his appetite, says, “If thou be the Son of God, command these stones to be made bread.” The Saviour answered him, saying, “It is written.” Also when taken to the pinnacle of the temple, and upon the exceeding high mountain, the language in each instance to Satan was, “It is written.” See Matt. iv, 3–10. Thus by the wielding of the sword of the Spirit, the fiery darts of the enemy were successfully quenched. From the above we learn the following facts:
1. Our works which have been wrong must be made right, i. e., brought into harmony with God’s law.
2. It is the word of God that is to instruct us in the matter. An inquiry at once arises, if works are so essential, what particular works are necessary for me to reform in? If we would have correct works, it implies a knowledge of the truth, or the word of God.
The Jews, as a people, were destroyed for lack of knowledge. “My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.” Hosea vi, 6. But how much knowledge is necessary? Must we understand all of God’s word—every promise, every threatening, and290every prophecy the word of God contains, in order to have correct works? I think not. But that truth that relates to the times in which we live. Says David, “Thy word is a lamp unto my feet, and a light unto my path.” Ps. cxix, 105. “The path of the just is as the shining light, that shineth more and more unto the perfect day.” Prov. iv, 18. It is on the condition of “walking in the light as he is in the light, that we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” 1 John i, 7–9. The Saviour says, This is the condemnation, that light has come into the world, and men loved darkness rather than light, because their deeds were evil. Every one that doeth evil hateth the light, neither cometh to the light lest his deeds be reproved; but he that doeth truth cometh to the light that his deeds may be made manifest, that they are wrought in God. John iii, 19–21. We learn from the above, 1. That the light of God’s truth is on the advance. 2. If we would have fellowship with the saints, and the blood of Jesus Christ cleanse us from all sin, we must walk in the light. 3. By walking in the light, our sins would be discovered unto us, so that we can confess them and put them away. 4. The honest and sincere will come to the light, that their works may be made manifest that they are wrought in God.
Out of the circumstances under which God’s people have been placed, have grown requirements, obedience to which has led them to prepare for what was coming. These circumstances have been of that nature that the act of obedience has developed the secret motives of man’s heart; and thus it has been discovered to him what he must overcome. If Israel felt very strong, and could boast of their numbers, and think by their numbers to do some great exploit, God would reduce their numbers, and humble them until he could use them in a manner that he could get the glory, and they acknowledge it to be all of God. See Judges vii.
If they felt in their hearts to say, “We will flee upon horses . . . we will ride upon the swift,” the language to them was, “In returning and rest shall ye be saved. In quietness and confidence shall be your strength.” Isa. xxx, 15, 16.
The walls of Jericho fell down by the blast of rams’ horns and the shout of Israel, after marching a certain number of times around the city. At another time, an angel of the Lord was sent without their help, and fought for Israel, so that in one night one hundred and eighty-five thousand were slain. See 2 Kings xix.
Thus by these different circumstances they were to discern whether their hearts beat in unison with the ways and plans of God, and thus discover what was in their hearts. Many times they found themselves disposed to work out their own way and reject the counsel of the Most High; reasoning, no doubt, It is more convenient, It seems better; as more agreeable to their own carnal hearts. When thus it was the case, they, through their lack of submission, brought upon themselves swift destruction. The history of Nadab and Abihu, and Korah and his troop, are individual examples. Israel rejects God’s ways by rejecting the counsel of Moses. Num. xvi. The Jews, rejecting the light of prophecy (Luke xix, 41–44), are national examples. If it is so important that we have a knowledge of the time in which we live, and the nature of the events that are about to transpire, it leads us to inquire and give earnest heed.
III. To those means that God in infinite wisdom has seen fit to use to instruct us concerning those wrong habits which must necessarily be overcome.
While God has in his word given the general history of the world in advance, and unfolds prophecy as we advance, step by step, so that we may understand our general duty; at the same time he has placed in his church various gifts to give his people special instruction under special circumstances. These gifts are to better enable us to be prepared for the coming events and thus be saved from the power of Satan. While we may reform in character, yet the effect of sin must be wiped out by the blood of Christ; and hence we read, “When he ascended up on high, . . . he gave gifts unto men.” Eph. iv, 8. The object of these gifts is plainly stated in the 12th verse: “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ.” The gift of prophecy stands prominent among these gifts, and is especially spoken of as edifying the church of God. See 1 Cor. xii, 31; xiv, 1–5, 24, 31.
I would now call your attention to a few instances where the gift of prophecy was manifested in the early church, and we can thus, perhaps, see its importance in discovering to them especial duties under circumstances to prepare them for events that were about to transpire. “And in those days came prophets from Jerusalem to Antioch; and there stood up one of them named Agabus, and signified by the Spirit that there should be a great dearth throughout all the world, which came to pass in the days of Claudius Cæsar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea, which also they did, and sent it to the elders by the hands of Barnabas and Saul.” See Acts xi, 27–30.
This famine commenced soon after this (A. D. 44), and continued until A. D. 47.
From the above we learn several important facts: 1. The gift of prophecy was in the church at least ten years this side of the cross. 2. They all had confidence in the testimony, for every man, according to his ability was interested in this work. 3. Without this knowledge, the brethren in Jerusalem would not have been prepared for the famine. 4. It tested their hearts. Had they been covetous, they would not have entered into this work as heartily and promptly. By consulting Acts xiii, 1–3; xxi, 9–12, and chapters x, and xi, we learn that visions were not only common, but that they filled an important part in the church of God, and were necessary to instruct them in those things, the doing of which prepared them for impending events.
This being the plan of the work of God, a heart that would rise in opposition to this, would show itself to be carnal, and discover something not right in itself. Thus they would see what they had to overcome. God has never departed from this arrangement in leading his people. During the reign of Paganism and Papacy the gift of prophecy was manifested to encourage and edify the church of Christ, and thus instruct them.
Said a widow of great age, who served God with her heart, Catharine of Holthausen, to Luther on his way to Worms, “My father and mother predicted to me that God would one day raise up a man who should expose the vanities of the Pope, and rescue the word of God. I hope you are the man, and I wish you the grace and Holy Spirit of God for your help.”—Hist. Ref., Vol. 2, p. 216.
Of John Huss we read; “Prophetic words resounded from the depths of his dungeon. He foresaw that a real reformation of the church was at hand.” On one occasion he uttered the following prophecy: “The wicked have begun by laying treacherous snares for the goose.” But even if the goose, which is only a domestic fowl, a tame creature, unable to rise high in the air, has yet broken their snares, other birds, whose flight carries them boldly toward heaven, will lead them with much more power. Instead of a feeble goose, the truth will send eagles and keen-eyed falcons.” The Reformers fulfilled these predictions.—Vol. 1, pp. 70, 72.
The dream of the Elector of Saxony was in harmony with many other incidents that might be mentioned in the history of the Reformation, which show that the spirit of the gift of prophecy existed during the dark reign of Papacy. One striking feature of this dream is its harmony with Huss’ prediction. “The pen,” replied he, “once belonged to the wing of a goose of Bohemia, a hundred years old,” &c.—Hist. Ref., Vol. 1, p. 236.
One important fact in connection with this is, this gift was manifested in connection with the advancing light of truth. Peter’s vision, in connection with that of Cornelius, instructed him to go to the Gentiles. Also Paul’s experience was similar. See Acts xiii, 46–48; xvi, 10.
The effect of rejecting or not walking in the truth as it advanced in the successive ages, is clearly seen in the condition of the Jews after the disciples left Jerusalem; in the old Roman Catholic church; and also in the present condition of the churches which rejected the advent message in 1844.
The question would here arise, Have we taken an advance step in the third angel’s message beyond any taken by the common professors? And also, Is the gift of prophecy manifested in connection with the advance step? If so, it becomes important for us to give heed, not only to the general truths of the third message, but also to the special instructions of the gift of prophecy, providing, nevertheless, that it bears the divine characteristics, and proves itself to be of God. It being a fact that we are here with the gift of prophecy among us, we inquire, Is it in harmony with the advancing light of truth? Does it speak of impending judgments, and instruct us in duty concerning them? If so, we cannot be too much interested in knowing what it teaches, and giving heed to it, if we would be prepared for the coming storm.
The manufacturing of crosses like the Catholics, to break the will and to crucify self, is altogether unnecessary, for “the word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, . . . and is a discerner of the thoughts and intents of the heart.” Heb. iv, 12. The truths thus revealed will discover to us that which we must overcome. Is there a time of trouble just before us? Does the gift of prophecy give us particulars concerning the time of trouble, of its nature, and what we must do if we would be prepared for it? Is it in harmony with the time of trouble brought to view in the word of God, of the warning of wrath contained in the third angel’s message? To this an affirmative is the response. War, famine, and pestilence, are elements that will make up the time of trouble. There will be no Intercessor to offer his blood during that time. We shall stand condemned before an offended God if we are found transgressing any of the laws of God, either physical or moral. Hence we have what we call the health reform. It is no more nor less than restoring man, and bringing him back where his physical relations to life will be in harmony with those laws of God that governed Adam while in Eden. It is this work, and this work only, which will prepare us to withstand the contagious burning diseases of the seven last plagues. Rev. xvi, 2, &c.; Heb. iii, 5. Margin.
Now are our hearts beating in harmony with this work, or do our feelings rise up at times against the straight testimony in relation to these things? If so, my beloved friends, you will find work to do in your hearts—a work of overcoming, before you will ever pass safely the time of trouble, and enter the pearly gates of the New Jerusalem. It is the truth of God brought to light in the manner here alluded to, that tests the motives and affections of God’s people. We being differently constituted, our temptations may vary somewhat; but of whatever nature they are, one thing is certain, a victory is to be obtained. “To him that overcometh.” Is your appetite your strongest passion? Does your appetite crave things that are in opposition to the laws of your being? God has offered you the fruit of life’s fair tree, with which you may satiate your appetite in the kingdom of God. Rev. xxii, 2. But the unnatural appetite must be overcome. “To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God.” Rev. ii, 7. Is death to you a king of terrors? Do you feel the effects of disease coursing its way through your system, which reminds you that the clods of the valley will soon cover you unless deliverance comes? The second death is far more to be dreaded. No comparison in point of suffering can be drawn. But, thank God, it can be escaped. Light looms up before us. “He that overcometh shall not be hurt of the second death.” Rev. iii, 11.
“Have you a desire to reign? The spirit of ruling, governing or reigning, has caused mourning, sorrow, and woe. So families, nations, and even the church of God, have, at different times, felt its blasting influence. But the selfish, reigning spirit is to be overcome, and then a reigning with Christ is offered. “To291him that overcometh, and keepeth my works unto the end, to him will I give power over the nations. And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers, even as I have received of my Father.”
But the dress is a source of trial with many at the present day. Dress, dress, is the spirit of the age. The more costly, the better; and to take the humble, modest dress that is advocated as the reform dress, is very humiliating on the part of some. Now is the overcoming time, and I would point you to a dress that is far more costly than any robe of earth. Ah, yes, of spotless purity. It cost the precious blood of the Son of God. It will be worn by those, and only those whose names are found written in the book of life, and confessed before the Father. Do you think it worth while to wear it? Do you think it preferable to the gaudy, disgusting, fashionable dresses of earth? The condition is plain: “To him that overcometh, the same shall be clothed in white raiment, and I will not blot his name out of the book of life, but I will confess his name before my Father, and before his angels.” Would you be a pillar in the church of God, and be marked or labeled for the kingdom of God—secured for that heavenly city, from whence there will be no return to this dark world of sin and sorrow? The promise is yours on one condition: “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out forever, and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of Heaven from my God; and I will write upon him my new name.” Rev. iii, 12. Is the reward of the faithful of sufficient magnitude to lead you forward in this work of overcoming? Do you prefer your present enjoyment to the proffered boon of God’s word? Had you rather gratify your appetite here, than to eat of the tree of life, or of the hidden manna? Had you rather reign in this world of sin than in the kingdom of God? Do you prefer your own unhealthy, fashionable dress to a robe of Christ’s righteousness? We here can take our choice. But “to him that overcometh will I grant to sit with me in my throne, even as I also overcame and am set down with my Father in his throne;” which may God grant for his name’s sake may be our happy lot. Amen.