PERPETUITY OF SPIRITUAL GIFTS by Joseph Harvey Waggoner

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 18, 1875

PERPETUITY OF SPIRITUAL GIFTS

By Joseph Harvey Waggoner

THE GIFTS AND OFFICES OF THE HOLY SPIRIT.—NO. 9.

BY ELD. J. H. WAGGONER.

PERPETUITY OF SPIRITUAL GIFTS.

No truth of the Bible can be more clearly proved than this, that the signs following the believers, spoken of by the Saviour in the great commission, are identical with the gift of the Holy Spirit which was promised by the apostles who first preached under that commission on the day of Pentecost; and these signs were designed to continue in the church as long as the commission is of force; or as long as the gospel is preached.

But some object that the commission itself was limited to the apostles, and expired with them, and, therefore, they say that promise is no longer extended to believers. Let us look at the result of this affirmation. The commission included two prominent points: a duty and a promise. The duty is baptism; the promise is of the signs or gift of the Holy Spirit. When the apostles first preached under this commission, these two were associated together. Now, if the promise is annulled by the expiration of the commission, then the duty enjoined has also expired. This cannot be controverted, that the apostles baptized under this commission, and by no other authority. Therefore, if the commission was for the apostles only, and expired with them, then there has existed no authority to baptize since their day; for no other authority in the gospel can be shown by which they or any others ever baptized. And it is a noteworthy fact that they who deny the perpetuity of the gifts, and of the commission under which they were promised to believers, yet go directly to Acts, to that day of Pentecost, for authority to baptize, both of precept and example. Such inconsistency on their part is evidence that they are in error. This thought should lead to more carefulness in taking their positions; for all can see that they are in error in regard to the commission and the gifts, or else the baptism they administer is unauthorized and unscriptural.

The perpetuity of the gifts is the subject of direct remark by another apostle who acted under this commission, in 1 Cor. 13:9, 10:—

“For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.”

It is a truth to be deplored that men are sometimes so blinded as to rest their cause on the very texts which testify against them, as this has often been quoted by those who deny the perpetuity of the gifts. It is easy to catch at the sound of the words, “done away,” but quite another thing to point out the time when this shall be fulfilled. In regard to that we read further:—

“For now we see through a glass, darkly; but then face to face; now I know in part; but then shall I know even as also I am known.” Verse 12.

This shows that Paul looked forward to a time when he should know more and see more clearly than he then did by the inspiration of the Holy Spirit. And when we consider that he had been caught up to the third heaven, and by “visions and revelations” had heard unspeakable words which it was not possible for a man to utter, and which, of course, exceeded in wisdom and glory all that he could speak or write, we see at a glance that the time is not yet in which that perfect is come, for the church has not yet attained unto wisdom and knowledge greater than that which the apostles possessed by inspiration. Therefore, “that which is in part” is not done away.

On this text, as on Eph. 4:8–11, an erroneous position is taken in reference to the object of the gifts. It has often been asserted that the gifts were conferred for the sole purpose of establishing the gospel in perfecting the canon of Scripture, and when the Revelation was completed they were withdrawn. But it is worthy of special notice that, when the apostles speak of the reasons of their being bestowed, that is never mentioned as being one of them. They are not given for the perfecting of a system of divinity, but, “for the perfecting of the saints, for the work of the ministry.” And so in 1 Cor. 13, Paul is not speaking of the establishment of a perfect system of theology by revelation, but of a time when the inspired ones shall see more clearly and know more perfectly than they could by that inspiration. Surely the church has not yet reached that time nor attained unto that position. We cannot know more nor see better by the aid of the revelation given than they could see and know who were inspired to give it. And especially is this true in regard to Paul, who saw and knew more than it was possible for him to write. And yet he knew only in part, and prophesied (for our instruction) only in part, and saw through a glass, darkly, by the spirit of prophecy, compared to the way we shall see and know when that which is perfect is come. Language could hardly be framed more clearly than 1 Cor. 13, to teach the perpetuity of the gifts, and to show that the time is not yet come for them to be done away.

The sum of all objections will be found to amount to this: They have ceased; therefore it was the design of the Lord that they should cease. But this is no reason at all; certainly it is no valid argument in favor of their having been abolished. In that manner a great declension of piety might be offered as proof that it was not designed that the spirit of piety should be perpetuated in the church. But where is the evidence that they have been done away? Where is the evidence that they have not been in existence since the days of the apostles? It does not exist. In favor of a position involving such consequences some clear and decisive evidence should be produced.

On the other hand, it is shown that the Scriptures contemplated their perpetuity. And in harmony with their teachings there is evidence clear and strong that they have existed since the days of the apostles. Moreover, there is proof that they exist even in our own generation. And why not? If they existed for a single century after the apostles, there is no reason, except the unbelief in the church, why they should not still exist. We call special attention to the following proposition: If a single well-attested instance of the manifestation of the spirit of prophecy, or of any gift of the Spirit, can be produced this side of the apostles, then the force of every argument and of every objection against their perpetuity throughout the Christian dispensation is entirely destroyed.

We have no sympathy with the course of those who quote history and offer the opinions of uninspired men to prove points of doctrine. But when we come to facts of existence we must appeal to history. And more especially are we warranted to do so in this case; for history attests the continued existence of that which the Scriptures inform us should continue to exist. Now we are brought to the question, Is there evidence that the gifts of the Spirit have existed and have been manifested in the church since the days of the apostles? The field is a very wide one. Testimony to almost any extent might be given; but we shall content ourselves with giving a few cases which we believe to be well authenticated.

Milner, speaking of the third century, says:—

“Though the miraculous dispensations attendant on Christianity form no part of the plan of this history, I cannot but observe on this occasion how strongly their continuance in the third century is here attested. Pionius affirms that devils were ejected by Christians in the name of Christ; and he does this in the face of enemies, who would have been glad of the shadow of an argument to justify their bitterness, resentment, and perfidy.”—Milner’s Church History, p. 143.

Cyprian speaks thus of the gifts of the Spirit:—

“Hence, an ability is given with sober chastity, uprightness of mind, and purity of language, to heal the sick, to extinguish the force of poison, to cleanse the filth of distempered minds, to speak peace to the hostile, to give tranquillity to the violent, and gentleness to the fierce, to compel, by menaces, unclean and wandering spirits, to quit their hold of men, to scourge the foe, and by torments bring him to confess what he is.”

Upon which Milner remarks:—

“The testimony here given to the ejection of evil spirits, as a common thing among Christians, even in the third century, deserves to be noticed as proof that miraculous influences had not ceased in the church. Indeed, the testimonies of the fathers in these times is so general and concurrent, that the fact itself cannot be denied without universally impeaching their veracity. We may safely, therefore, infer that such things were frequent among Christians.”—Church History*, Am. Ed., p. 254.

Mosheim, speaking of the progress of Christianity in the third century, says:—

“Among the causes which belong to the first of these classes we do not only reckon the intrinsic force of celestial truth, and the piety and fortitude of those who declare it to the world, but also that special and interposing Providence, which, by such dreams and visions as were presented to the minds of many who were inattentive to the Christian doctrine, or its professed enemies, touched their hearts with a conviction of its truth, and a sense of its importance, and engaged them without delay to confess themselves the disciples of Christ. To this may also be added the healing of diseases, and other miracles which many Christians were yet able to perform by invoking the name of the divine Saviour. The number of miracles, however, we find to have been much less in this, than in the preceding century; nor must this alteration be attributed only to the divine wisdom which rendered miraculous interpositions less frequent as they became less necessary, but also to that justice which was provoked to diminish the frequency of gifts, because some did not scruple to pervert them to mercenary purposes.”—History, vol. i. p. 78.

This diminution of the frequency of the gifts in the third century is just what might have been expected in view of the “falling away,” of which Paul prophesied, and which was then fully in progress; of the “grievous wolves” who should enter the church, the “false prophets” and the “damnable heresies,” of which Peter wrote, and whose “pernicious ways” so many followed by which the Spirit of God was grieved away. But we cannot see the reasonableness of the historian’s conclusion that the gifts were “less necessary” under such circumstances. Inasmuch as they were given “for the perfecting of the saints, for the edifying of the body of Christ,” they were really more necessary, but less frequent because of the unbelief and worldliness of the church.

Much more reasonable than the conclusion of Mosheim is the answer of Mr. Wesley to the question: “If you allow miracles before the empire became Christian, why not afterward?” He replied as follows:—

“Because after the empire became Christian, a general corruption both of faith and morals infected the Christian church; which, by that revolution, as St. Jerome says, ‘lost as much of her virtues as it had gained of wealth and power.’ And this very reason St. Chrysostom himself gave in the words you have afterward cited: ‘There are some who ask, Why are not miracles performed still? Why are there no persons who raise the dead, and cure diseases?’ To which he replies that it was owing to the want of faith, and virtue, and piety in those times.”—Wesley’s Works, p. 700.

Again, of the fourth century, Mosheim speaks thus:—

“But I cannot, on the other hand, assent to the opinions of those who maintain that, in this century, miracles had entirely ceased; and at this period the Christian church was not favored with any extraordinary or supernatural work of a divine power engaged in its cause.”—Church History, vol. i. p. 105.

In the time of the Reformation it was the belief that the Spirit of God was yet in the church, in its gifts, and in special answers to prayer. D’Aubigne says:—

“John Huss did more; prophetic words issued from the depths of his dungeon.”

Huss saw the Reformation about one hundred years before Luther came, and was, says D’Aubigne, “the John Baptist of the Reformation.”

Martin Luther not only believed in the direct interposition of God by the power of the Spirit, but he recorded the following remarkable case:—

“A woman at Isenack, lying very sick, had endured horrible paroxysms, which no physician was able to cure; for her indisposition was directly the work of the devil, and an unnatural thing, occasioned by devilish frightenings, insomuch that she fell into a faint swooning, and thereupon had four paroxysms, each enduring the space of three or four hours; her hands and feet bended in the manner of a horn. She was chill and cold, her tongue rough and dry; her body, by reason of the disease, was much swelled; she, seeing Luther, who came to visit her, was much rejoiced thereat, raised herself up and said, ‘Ah! my loving father in Christ, I have a heavy burden upon me. Pray to God for me;’ and so she fell down into her bed again—whereupon Luther fetched a deep sigh and said, ‘God rebuke and command thee, Satan, that thou suffer this his creature to be in peace!’ Then, turning himself to the standers-by, he said, ‘She is plagued of the devil in the body, but the soul is safe and shall be preserved. Therefore, let us give thanks to God and pray for her.’ And so they all repeated aloud the Lord’s prayer, after which Luther concluded with these words, ‘Lord God, Heavenly Father, who hast commanded us to pray for the sick, we beseech thee through thy only beloved Son, that thou wouldst deliver this, thy servant, from her sickness and from the hands of the devil. Spare, O Lord, her soul, which together with her body thou hast purchased and redeemed from the power of sin, of death, and of the devil.’ Whereupon the sick woman said, Amen. The night following she took good rest, and the next day was graciously delivered from her disease and sickness.”—Table Talk, p. 359.

Zuingle, of Switzerland, the great reformer, was seized by the plague called “great death,”

which was sweeping off its thousands; and he was so near gone that he was supposed by some to be dead; but he was miraculously restored in answer to prayer. D’Aubigne says:—

“The believers cried to God night and day, earnestly entreating that he would restore their faithful pastor. The prayer was answered and the news was soon flying everywhere that Zuingle had been snatched from the brink of the grave.”—Hist. Ref., vol. ii. p. 331.

Mr. Wesley records the following case of the healing of a Mrs. Jones, an eminently pious woman:—

“She had various physicians but still grew worse and worse; still perceiving herself to be no better, she left them off. She had a continual pain in her groin, with such a prolapsus uteri as soon confined her to her bed. There she lay two months helpless and hopeless; till a thought came one day into her mind, ‘Lord, if thou wilt, thou canst make me whole! Be it according to thy will!’ Immediately the pain and the distress ceased. Feeling herself well, she rose and dressed herself. Her husband coming in and seeing her in tears, asked, ‘Are these tears of serious joy?’ She said, ‘Of joy!’ On which they wept together. From that hour she felt no pain, but enjoyed perfect health. I think our Lord never wrought a plainer miracle, even in the days of his flesh.”—Wesley’s Journal, vol. iv. p. 748.