IN detecting certain systems of error now prevailing the Lord, by his prophet, gave the following test:—
"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.
In verse 16 the order is given to "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 it, and it is now to be restored. It must be sealed among his disciples, for among them it 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 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." 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 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:—
"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 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 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 is glorified.
And this connection of the law and the Spirit is recognized by another prophet who thus speaks of the desolation of Jerusalem:—
"Her kings 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 to destroy Jerusalem and to burn up her gates if her children profane the Sabbath. Jer. 17. 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 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 time Israel hath been without the true God, and without a teaching priest, and without law." 2 Chron. 15:3.
Against this it cannot justly be claimed that this was true in Old Testament times, but is now 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 been so generally repudiated, which were given to perfect union of faith among Christians. 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 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 was 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 even 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 they that kept 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 all, and without which the gospel would be a nullity, "By the law is the knowledge of sin;" and the gospel is the remedy.
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 must also be fulfilled near the close of the dispensation.
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 chapter 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 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 our 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.
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.
J. H. WAGGONER.
Famines in Divers Places.
Among the signs of "the end" foretold by our Saviour, are "famines in divers places." Those who see in passing events signs of the near approach of the millennium, are confirmed in their views by the desolating famines which have prevailed in distant parts of the world. Two years ago the people of Persia were held for more than a year on the verge of extinction for lack of food. The destruction of a still vaster population in India has just been averted by the most vigorous exertions and lavish outlay on the part of the British Government. And still more recently, the same scourge has fallen upon Asia Minor. Late letters from missionaries of the American board at Cesarea present an appalling picture of the suffering which prevails. In a region nearly as large as New England, embracing ancient Galatia and Cappadocia, in consequence of a drought last season, cutting off the grain crop, followed by an unusually long and severe winter, supplies of all kinds for man and domestic animals have been, in many places, wholly exhausted. Flocks and herds have been greatly reduced or wholly destroyed. Men, women, and children, fleeing from their homes, have perished by the roadside, and sometimes in the streets of the cities to which they fled for food. The missionaries in Cesarea, at the last advices, were distributing bread and soup to hundreds of all classes who came to them for help.—Christian Union.
The Lost Man Saved by Christ
A BROTHER of the celebrated Whitfield was once at tea with Lady Huntington, who endeavored to cheer his despairing soul by speaking of the infinite mercy of Christ. "My lady," he said, "it is true; I see it clearly; but there is no mercy for me; I am a wretch entirely lost." "I am glad to hear it, glad at my heart that you are a lost man," was her reply. "What, my lady; glad that I am a lost man?" "Yes, Mr. Whitfield, truly glad; for Jesus Christ came into the world to save the lost." That word cheered his soul. He believed in Jesus, and soon after died in peace.—Sel.
The Ocean of Truth
I “SEEM,” said Sir Isaac Newton near his death, “to have been like a child playing on the seashore, delighting myself by picking up now and then a pebble more lovely than another, while the ocean of truth lay all undiscovered before me.”
Progress of the Work.
AT this time, when important movements are being made which have a direct bearing upon the prosperity of the cause on the Pacific Coast, it is proper that we should make statements of the real condition of things. And we are very happy that we have no discouraging reports to make. We have no apostasies of note to record, and no disheartening divisions among brethren to make public. God has greatly blessed the labors of his servants on this coast during the past year, and a cheering state of things exists in all parts of this field.
The North Pacific Mission has been a decided success. The labors of Elder Van Horn in Washington and Oregon have resulted in great good already. He is a judicious laborer, always carrying a good influence, and never rashly destroying his own work. If less fruits appear at first under his labors, in a few years more will be seen than under the labors of those who incautiously cut off the ears of the people in ripening an interest too soon.
Elder Van Horn reports improved health for himself and family, and good courage in the work. He asks for a fellow-laborer that he may enter the larger places in Oregon with the tent this season. Elder E. B. Lane and his wife are both worn by ardent labors, exposures and privations in Indiana, Ohio and Michigan, and we are confident that the Pacific climate would improve their health, and that their faithful labors would result in great good to the North Pacific Mission.
Elder Canright reports a good work at Petaluma, and that his health and spirits are good. Discouragements have been hanging over the little church at Petaluma; but the clouds are breaking, and the light is shining.
Brother Saunders reports progress of a decided character in the church at Woodland, under the labors of Elder Waggoner. He states that a dozen or more voted to keep the Lord's Sabbath in a recent meeting. These are new cases of persons who have reached the point of decision under Elder Waggoner's recent labors.
And we were very happy to meet Elder Loughborough at the Napa quarterly meeting with the armor on, and his face still set toward the city of God. He has rested from his labors only a few days to be with his faithful companion in her last sickness, and is now in the field again. The meeting at Napa was excellent.
One year since aggressive movements on the part of certain parties who in the spirit of the dragon would make war on those who keep the commandments of God and have the testimony of Jesus Christ, caused some solicitation. But from the time of the Napa discussion the matter has seemed to be in the hands of God, who has turned determined opposition to indirectly serve the cause of truth, and unite firmly with the body some who were wavering. And while not one of our number has been led from the truth by the Sabbath-abolished Adventists, not less than a score have left their ranks on this coast the past year, and are keeping the Sabbath of the Lord.
The season for lectures under canvass in the larger cities is at hand, and very soon the three tents on the Pacific Coast will be welcoming within their cotton walls those who come to hear the word of God. The California Conference is favored with the labors of the aforementioned three able and experienced ministers, besides several young men who are already making their mark in bringing souls to Christ. With God's guiding hand, and his special blessing to attend the word spoken, we may hope for a large ingathering this season.
The incorporation of the Pacific Seventh-day Adventist Publishing Association, and the building of a Printing House in the beautiful and rapidly growing city of Oakland, Cal., are events in the history of the cause on this coast of no small importance. The facilities the Association will have for printing THE SIGNS OF THE TIMES, tracts, books, and for extensive advertising at greatly reduced cost, will equal in completeness any other printing house in the United States. The important bearing this institution will have upon the cause here can hardly be estimated.
Oakland and San Francisco are destined to be large and growing cities, and will ever be as important fields of missionary labor as can be found on the globe. These cities are seven miles apart, and are connected by the most pleasant and cheap means of travel we have seen from the Atlantic to the Pacific. From San Francisco to Broadway, Oakland, the conveyance is by water across San Francisco Bay a part of the way and the remaining distance by steam R. R. cars. There are twenty-four trains and steamers each way which pass not less than 10,000 persons to and from the city of Oakland daily. Fare, 15 cents.
Oakland and San Francisco are in the world's great thoroughfare of travel. All nations are represented in the Pacific metropolis. From this point the light will shine forth to the nations by our publications in the different languages, and by persons who may hear the word of God in these cities. There must be houses of worship at San Francisco and at Oakland, where speakers, necessarily connected with the press, can address large audiences gathered in by annual efforts with the tents, and by missionary labors. After the California Camp-meeting, lectures should be given in the tents in San Francisco, provided there can be a place to accommodate the people at the close of the tent meeting. Otherwise such an effort would not be practicable.
The question now comes up, Shall the work in all its branches go forward? In a few days the Pacific S. D. A. Publishing Association will receive a Deed for the site for THE SIGNS OF THE TIMES Office building, and the builders will be at work in earnest. We propose to be one of ten persons to take stock in this Association to the amount of $10,000. The ten will be found. If any of these want time, they can have it. We advance a second $1000, without interest, to help the case of those who need time to raise the $1000 each. We urgently invite all who can raise means for this enterprise, without paying high interests, to forward it immediately, that the work be not hindered. Let those who have money out at from ten to fifteen per cent. interest, now avail themselves of the benefits of infinitely higher rates. Shall the Steam Press be running in the new building in season to print a daily advertising sheet of a tent meeting in San Francisco? Shall an ample place of worship be opened in that city? And all other things being equal, shall a telling effort be made in that city with the portable, double, cotton church at the close of the tent season? Who is there among us that will not come up to the help of the Lord against the mighty?
Firmly we are advancing in all parts of the field. Steadily and surely the work goes on. We are too far advanced, with the bridges all torn up behind us to waver now. The times demand men and means, and they will be at hand. There are those who will esteem it their highest pleasure to give themselves to the work, and their means for its advancement. God is evidently with Bro. Andrews in Europe. Those who have the cause at heart, as they read his report of the work in Prussia, will readily adopt these words: "As cold water to a thirsty soul, so is good news from a far country." Prov. 25 : 25. As the closing work for sinners presses on, the love which Christ felt for a ruined race kindles in our hearts for sinners, the heavenly country in its greatness and glory nears, and this poor little world dwindles and fades away. Who will work for God in earnest now? Who will gladly make sacrifices, and suffer weariness, deprivations, and reproaches, through the brief closing strife, and enter upon the eternal reward at the soon coming of the Son of God?
Mission to Prussia.
The Advent Review and Herald of the Sabbath, brings news of still deeper interest of the work in Prussia now in progress under the labors of Elders Andrews and Ertzenberger, Bro. Andrews says:—
Since my last report our labors have been constant, and we have experienced much of the blessing of God. We have had meetings in different villages as the way has opened, and in every place have seen some tokens for good.
On Thursday last, Bro. Ertzenberger and myself returned to Gladbach, and spent the Sabbath and first-day in that city. On Thursday evening we spoke to the brethren on the best methods of carrying forward the work. On Sabbath evening as our first-day Baptist friends were present, I spoke from Rom. 6, concerning the relation between baptism and the law of God. Sabbath forenoon I spoke upon the Sabbath of the Lord. In the afternoon Bro. Ertzenberger spoke upon the choice which Moses made. In the evening I spoke to the brethren on the subject of advertising to find the scattered Sabbath-keepers of Europe.
Out meetings on first-day were held in a public hall, and were advertised in the principal paper of the city. Gladbach is a Roman Catholic city, but it has many candid citizens. In the forenoon we had two hundred hearers, and they were persons of intelligence. We were told that the school teachers of the city were generally present. At noon a gentlemen who was an entire stranger invited us to speak at the church of which he was a member, in a city about twelve miles distant. It seems that here is a church of several hundred persons who have no pastor, but who maintain worship themselves, and who seek to walk in the truth as Bible Christians. He invited us to come at any time, and promised us a large congregation. Hereafter, if God will, we will know something further of this people.
In the afternoon our congregation was much larger than in the forenoon. We had the school teachers again, several clergymen, some of the wealthiest people of the city, and very many Catholics. There were no base-looking people present. We had great freedom in speaking, both in the forenoon and in the afternoon. But the meeting in the afternoon was one of deep solemnity. The subject was Acts 17:30, 31. I spoke first of the great day of final account, and the people listened as though the subject was wholly new to them. Then, for the special benefit of the Catholics present, I set forth from the word of God the nature of that repentance which God here commands. I showed that it did not consist in punishing one's self for sins, and then returning again to the same sins, and again squaring the account with self-inflicted punishment; that men who acted thus retained the love of sin all the time in their hearts, and never stood in a position where God could accept them, and never laid the foundation of a virtuous character, such as God proposes to receive into heaven. I showed them that true repentance begins in godly sorrow for sin, and that it produces an entire change of heart and life, and that this class of persons alone would be able to stand in the Judgment.
When the meeting closed a business man, who was present in the meeting of the previous evening the son of Sabbath-keeping parents, but not a Sabbath-keeper, came and asked the privilege of meeting the entire expense of advertising the son of Sabbath-keeping parents, in Holland. He wished it to be done in three different papers. He expressed his interest in what he had heard, and I hope this act signifies that he means to have a part in the work as a commandment-keeper. After we returned to our lodgings a first-day Baptist gentleman and his wife called upon us to say that they had that day decided to keep the Sabbath of the Lord. Also that evening a lady who has never observed the Sabbath only in conformity to her mother's request, came and desired to be baptized saying that she was fully decided to keep the commandments.
Next morning we called on several families. At the first place we met a Catholic lady who attended our meetings the previous day, and who is anxiously inquiring the way of truth. She had never read the Bible except such parts as she found in her books of instruction. She said that the people were not allowed to have the Bible. We confirmed this fact by inquiring in vain at the book-stores for Catholic Bibles. This lady has begun to learn that repentance and faith precede baptism, and she is very anxious to walk in the truth. But her priest and her family are violently opposing her. We advised her to call often in the family where we then were, and read the word of God for herself. At the next place where we called we found a lady who belongs to the Protestant National Church and who believed herself to be a Christian simply because she was sprinkled when a babe! But she listened attentively while Bro. E. explained to her the way of salvation through faith and repentance, how Satan has cursed the world with institutions which make void those of the Almighty, and which lead men astray from God!
From Gladbach we returned on Monday as far as the village of Hilden, where we found the brethren had secured a hall for a course of lectures. It is quite well adapted to our purpose, and will accommodate three hundred persons. It will cost about seven dollars a month. This seems to be a providential opening, and as such we accept it. I have been in Prussia about one month. Our labor has been constant and has been scattered over quite an extensive territory. This has been caused partly by the fact that our friends are scattered, and partly because we could get no hall for steady meetings except at ruinous prices. If God will, I shall set out for Switzerland the first of next week, and leave Bro. Ertzenberger to give the course of lectures at Hilden. The time that remains to me in this region I purpose to spend in giving special instruction to the brethren here in practical matters of vital importance. We have already done much of this kind of work.
The Sin Against the Holy Ghost.
PROBABLY there is no subject upon which the enemy seems more ready to tempt and harass exceedingly conscientious souls than upon the sin against the Holy Ghost. U. S. of the Review and Herald clearly and ably treats the subject as follows:—
To bring no railing accusation against the prince of darkness, we may say, at least, that he is destitute of every vestige of candor, and every species of honor; and if he cannot succeed in lulling the consciences of men to sleep, and causing them to live in a state of carelessness and indifference, he will then take advantage of their awakened and watchful conscientiousness, and endeavor to drive them to despair over the supposition that they have committed the unpardonable sin, and therefore cannot be saved. If any are now tempted in this direction, we invite them to look carefully at a few facts connected with this subject.
The circumstances under which mention is first made of the sin against the Holy Ghost, furnish a key to the meaning of that expression. These are recorded in Matt. 12:22-32. Christ had wrought a notable miracle. One was brought unto him possessed with a devil; and so terribly malignant was the influence of the evil one upon the unfortunate person, that he was rendered both blind and dumb. Christ cast out the devil, and the individual was healed so that he both spake and saw. All the people were amazed, and began to give expression to their conviction that Christ was indeed the Messiah, by the question, “Is not this the Son of David?” For the impression prevailed that when the Messiah should come, he would cast out devils, and that none but he could do such a work. Christ’s works testified of him, and there was enough in them to convince the most obstinate of the truthfulness of his claims.
But the Pharisees, a class, we are sorry to say, not yet extinct, ever standing around watching with envious and jealous eyes the movements of Christ, despising him in his humility, grieved and maddened that the people should be inclined to accept him, and determined at all hazards to resist and overthrow his work, now found themselves in a very critical position. The devil had been cast out, and the dumb and blind both spake and saw. None could deny that. Christ had done this good work by the power of his word. This was equally evident.
Now what were these Pharisees to do? If they admitted that Christ had wrought this work by the Spirit of God, they would admit that he was what he professed to be, and then all their opposition to him would recoil disastrously upon their own heads. Their insane hatred against Christ and his work would not permit them to acknowledge the truth. There was but one other course open to them; and that was to attribute the wonderful work which Christ had wrought, not to the power of the Spirit of God, but to that terrible embodiment of evil, the prince of darkness; and rather than acknowledge the truth, they hazarded that bold venture, and said contemptuously, “This fellow doth not cast out devils, but by Beelzebub, the prince of devils.”
Their claim was as foolish as it was blasphemous. This Christ showed by referring to the obvious principle that a kingdom, city, or house divided against itself, cannot stand, and that if Satan cast out Satan, he was divided against himself, and would work his own destruction.
Then comes the announcement respecting the sin against the Holy Ghost. These Pharisees had committed this sin; which was attributing to the devil the performance of a work which, in its very nature, gave ample evidence of having been done by the Holy Ghost; and doing this to avoid an acknowledgment of the truth. This it was that called forth the denunciation of Christ, and this, then, is what constitutes that sin.
Reader, have you ever, for the sake of denying the truth, which you would otherwise be obliged to confess, attributed any work to the devil, which gave evidence of being the work of the Spirit of God? If you have, you have reason to fear that you have committed this sin. But if you have become so hardened as that,173you will not have fears of anything of the kind. The Pharisees were not alarmed about themselves at all. Their consciences were utterly hardened and at ease. So will be that of every one who has committed this sin. If your sin is a burden to you, that is in itself evidence that you have not committed the sin that is unpardonable.