The Advent Review and Sabbath Herald, vol. 74

October 12, 1897

“Christ is the Author of Faith” The Advent Review and Sabbath Herald 74, 41, p. 646.

CHRIST is the Author of faith. Satan is the author of doubt. Christ has given faith to every man. Satan gives doubt to every one. Every person can take his choice. Which do you choose? You can accept faith all the time, and so serve Christ; or you can accept doubt, and so serve Satan. Which will you choose? whom will you serve? ARSH October 12, 1897, page 646.1

“The Blessing of Abraham” The Advent Review and Sabbath Herald 74, 41, p. 646.

“CHRIST hath redeemed us from the curse of the law... that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.” Galatians 3:13, 14. ARSH October 12, 1897, page 646.2

We are redeemed from the curse of the law, in order that we may have the blessing of Abraham; and we receive the blessing of Abraham, in order that we may receive the promise of the Spirit. ARSH October 12, 1897, page 646.3

Without being redeemed from the curse of the law, we cannot have the blessing of Abraham. And without the blessing of Abraham, we cannot have the promise of the Spirit. Without the blessing of Abraham no one need ask for the gift of the Holy Spirit; for without that it cannot be given. However much a person may desire the gift of the Spirit, and however much he may ask, he cannot have it unless he has the blessing of Abraham first. ARSH October 12, 1897, page 646.4

Not that the Lord does not want to give his Spirit to whomsoever asks; not that he fixes a hard standard, and compels every one, as a sort of penance, to come to that, or else he will not give his Spirit. No, no; but because that for the Lord to give his Holy Spirit to any person who has not the blessing of Abraham would be only to put his seal upon sin, and baptize sin for righteousness. This, of course, God never can do; and this, of course, no one would ever knowingly ask him to do. ARSH October 12, 1897, page 646.5

It is, therefore, all-important to know what the blessing of Abraham is, and to have it in possession. For when this is so, to all such the Holy Spirit is freely given, and without measure; and every such one that asketh receiveth: for he asks in faith, he asks according to the will of God, and knows that he receives. The blessing of Abraham is the key that opens into the fulness of the Holy Spirit: with this we may enter freely, and enjoy all his treasures; without this we must stand without, and, even though longing for it, can never obtain. ARSH October 12, 1897, page 646.6

What, then, is the blessing of Abraham? In that same chapter of Galatians, verse 9, we read: “They which be of faith are blessed with faithful Abraham.” They which be of faith are blessed,—the blessing comes by faith. And they “are blessed with faithful Abraham.” Abraham obtained the blessing by faith. Faith itself is not the blessing; it is by faith that the blessing is received. It has to be so; for, “Whatsoever is not of faith is sin.” ARSH October 12, 1897, page 646.7

So, then, the blessing came to Abraham by faith,—the blessing of Abraham is received by faith. What did Abraham receive by faith?—“Abraham believed God, and it was accounted to him for righteousness.” Verse 6. The blessing that Abraham received by faith was righteousness. Is righteousness by faith, then, the blessing of Abraham?—It look like it, doesn’t it? ARSH October 12, 1897, page 646.8

Let us see further, whether this will hold good: “What shall we say then that Abraham our father, as pertaining to the flesh, hath found?” Romans 4:1. We know he found a blessing: for the Scripture speaks of the “blessing of Abraham,” and it comes on us through Jesus Christ. ARSH October 12, 1897, page 646.9

If we are correct in thinking that righteousness by faith is the blessing of Abraham, then when the Scripture would tell us what Abraham found, we should expect it to take up this thought first of all. ARSH October 12, 1897, page 646.10

How is it, then?—It is even so; for the Scripture proceeds (Romans 4:2): “For is Abraham were justified [counted righteous] by works, he hath whereof to glory; but not before God.” Anything in which a man cannot glory before God is no blessing at all. And as if Abraham had been counted righteous by work, he could not have gloried before God, it is perfectly plain that righteousness by works is not the blessing of Abraham. ARSH October 12, 1897, page 646.11

What then? “What saith the Scripture?—Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh, is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth [counteth righteous] the ungodly, his faith is counted for righteousness.” This, then, is righteousness by faith—exactly what Abraham found. Abraham found a blessing; righteousness by faith, then, must be the blessing of Abraham. ARSH October 12, 1897, page 646.12

But does the Scripture speak of this as a blessing, in such a way that we may be perfectly sure that just this is the blessing of Abraham? Read on: “Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works.” The word says that Abraham received a blessing by believing God. And then, continuing directly on that subject, the same word says that David describes the blessedness of the man who receives what Abraham received. It is certain that there was only “blessedness” in what Abraham received; what Abraham received was righteousness, and he received it by believing God; therefore it is certain that righteousness by faith is the “blessedness,” the blessing, of Abraham. ARSH October 12, 1897, page 646.13

How does David describe the blessedness of Abraham, and of all other men who receive what Abraham received?—Thus: “Blessed are they who iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin.” ARSH October 12, 1897, page 646.14

The word “forgiven” is made up of “for” and “given.” When iniquities are “forgiven,” something is given for them. What is it that is given for them?—Righteousness, to be sure; for God has set forth Christ “to declare his righteousness for the remission of sins that are past.” And, blessed are they “whose sins are covered.” “He hath covered me with the robe of righteousness.” ARSH October 12, 1897, page 646.15

What is imputed to the man to whom sin is not imputed?—Righteousness only; for he is describing the man “unto whom God imputeth righteousness.” ARSH October 12, 1897, page 646.16

God gave Abraham righteousness for his iniquities; him who was sin, God covered with the robe of righteousness; and to him the Lord imputed righteousness instead of sin. It was all the righteousness of God, through and through. This is what Abraham received, and he received it by faith. there was in it blessedness to Abraham. And David describes the blessedness of all other men who receive it. This, then, is the blessing of Abraham. ARSH October 12, 1897, page 646.17

But the Scripture tells it yet again: “Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.” There can be no shadow of doubt, therefore, that the righteousness of God which is by faith is in very truth the blessing of Abraham. ARSH October 12, 1897, page 646.18

Now have you the blessing of Abraham? Where did you get the righteousness that you claim, and upon which you depend for acceptance and approval with God? Did you get it from God himself? Did you get it by believing God? or did you get it by “doing your best”? ARSH October 12, 1897, page 646.19

If you have any righteousness that you did not get from God, then you have no righteousness that you did not get by believing God, then you have none at all. If you have any other righteousness than the righteousness of God, then you have none at all. ARSH October 12, 1897, page 646.20

It is the righteousness of God, and that alone, which men must seek. None other will avail. “Seek ye first the kingdom of God, and his righteousness.” It is a free gift to every soul in the world. “Being justified [counted righteous] freely by his grace through the redemption that is in Christ Jesus, whom God has set forth... to declare his righteousness for the remission of sins that are past.” “Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference.” ARSH October 12, 1897, page 646.21

Abraham believed God, and it was imputed to him for righteousness. “Now it was not written for his sake alone, that it was imputed to him; but for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead.” And you do believe on him. Then accept his righteousness freely, and in all its fulness, as freely and fully as it is given. ARSH October 12, 1897, page 646.22

The righteousness of God, which is by faith, is the blessing of Abraham. They which be of faith are blessed with faithful Abraham. Thank the Lord for it, and thus accept the blessing of Abraham. For Christ has redeemed us from the curse of the law,—he has done it,—that the blessing of Abraham might come on us. Please do not, by unbelief, keep that blessing away. Cast away unbelief. Believe God, and let the blessing of Abraham, the righteousness of God, flow in, and fill all the life with its power and its sweet savor. ARSH October 12, 1897, page 646.23

“Self-made” The Advent Review and Sabbath Herald 74, 41, p. 646.

THE only force in the universe that can successfully produce good men is the “power of God unto salvation;” therefore the man who boasts of being “self-made” is a failure. ARSH October 12, 1897, page 646.1

“The War-spirit” The Advent Review and Sabbath Herald 74, 41, p. 647.

LEADING newspapers of England are openly talking of war as inevitable between England and Germany. The London Saturday Review says:— ARSH October 12, 1897, page 647.1

Bismarck has long since recognized what at length the people of England are beginning to understand,—that England and Germany must come to blows over the right to levy from the whole world the tribute of commerce. England, with her long history of successful aggression, and convinced that in pursuing her own interests, she is spreading light among nations dwelling in darkness, and Germany, with lesser will-force but keener intelligence, compete in every corner of the globe. A million petty disputes build up the greatest cause of war the world has ever seen. If Germany were extinguished to-morrow, there is not an Englishman in the world who would not be the richer the day after to-morrow. Nations have fought for years over a city or a right of succession; must they not fight for £200,000,000 of commerce? ARSH October 12, 1897, page 647.2

Other London papers speak in the same tone, one going so far as to say, plainly: “Germany must be destroyed. The sooner England attacks her, the better it will be for Great Britain and civilization.” Thus the nations are angry, and the war-spirit grows. Thank the Lord, he has given his angels charge to hold the winds for at least a while yet; but it cannot be long before they will let them go; and when they do, who shall be able to stand?—Only those will be delivered whose names are in the Book of Life. “Get ready, get ready, get ready.” ARSH October 12, 1897, page 647.3

“Which Is the More So?” The Advent Review and Sabbath Herald 74, 41, p. 647.

THE Catholic Mirror well says that “The most wide-spread objection to Spiritualism is that it is a delusion and a cheat.” Yet in that same number of the Mirror, in the department devoted to the work of converting Protestants, there is presented, among “the saving doctrines” of the church, that of “the communion with the dead.” ARSH October 12, 1897, page 647.1

Now the sole basis of Spiritualism is the very doctrine of “the communion with the dead.” Without that there could not possibly be any Spiritualism, which could not possibly exist without this doctrine, is “a delusion and a cheat,” what is the Catholic Church, at least so far as this “saving doctrine” is concerned? ARSH October 12, 1897, page 647.2

Spiritualism is truly “a delusion and a cheat.” It is a delusion and a cheat solely because of this doctrine of “the communion with the dead,” without which there could be no such thing as Spiritualism. This doctrine alone is its life: and it is a delusion and a cheat solely because the idea of “the communion with the dead” is a delusion and a cheat.” The “saving doctrine” of “the communion with the dead” is a delusion and a cheat, because that when a person dies, he is dead, and not alive; because “the dead know not anything,” and so “have no more a portion forever in anything that is done under the sun.” ARSH October 12, 1897, page 647.3

Yes; “the most wide-spread objection to Spiritualism is that it is a delusion and a cheat;” and so it is precisely with the Catholic Church as to that “saving doctrine”—“the communion with the dead”—which alone is the life of Spiritualism. ARSH October 12, 1897, page 647.4

“The Work for This Time” The Advent Review and Sabbath Herald 74, 41, pp. 647, 648.

“THE money expended to prepare ministers for work was essential at the time when there was so much opposition to the light that God was giving in regard to justification by faith and the righteousness of Christ, which is abundantly imputed to all who hunger and thirst for it. But the Lord has set before you another work,—the work of extending the truth by establishing centers of interest in cities, and sending workers into the highways and hedges.”—“Special Testimony,” No. 10, pages 5, 6. ARSH October 12, 1897, page 647.1

The message of the gift of God’s own righteousness which is by faith of Jesus Christ unto all and upon all them that believe, the teaching of “righteousness according to righteousness,” was God’s special message in its time. Now the Lord calls his people forward for “another work,—the work of extending the truth by establishing centers of interest in cities, and sending workers into the highways and hedges.” ARSH October 12, 1897, page 647.2

The first of these was God’s special message in 1888 and onward; the latter is God’s special message in 1897 and onward. This does not mean that the first—the message of God’s righteousness—ends now, and is to be dropped in order to take up the message to the highways and hedges. Not at all. The first still continues, while the last is added to it. Indeed, the first was, and is still, the preparation for the last; only the first was the special message then, while the last is added to it, and is the special message now. ARSH October 12, 1897, page 647.3

It is like the three messages of Revelation 14. The first one was the special message when it arose; then when the second message arose, it was the special message, though the first one did not then cease: the two went on together, with the emphasis on the second. Then when the third message arose, it, in turn, became the special message; the first two did not cease, but all three go on together,—one great threefold message,—with the emphasis on the third. So now, the message of the righteousness of God was the special message when it arose; and now that the other work is given,—the call to the highways and hedges,—the first does not cease, but both go on together, with the emphasis on the last. ARSH October 12, 1897, page 648.1

Therefore the message to the highways and hedges is just as certainly the present message for God’s people to accept and proclaim to-day as was the message of the righteousness of God in its day, and as the second in its day, and as the third is to-day. Indeed, as pointed out before, this is the last call of the last call of the third angel’s message itself; it is the third angel’s message for this hour. And instead of any previous phase of the third angel’s message being left behind, they all culminate in this, and go on with increased power and glory; and so the message will swell into the loud cry, and lighten the earth with the glory of God. ARSH October 12, 1897, page 648.2

That this may the better be seen, another word says that the work “brought to view in Isaiah 61:1-3” is “the very work that should be done,” and that it “has been strangely neglected.” What is the work brought to view in Isaiah 61:1-3? Here it is; read it: “The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek: he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.” ARSH October 12, 1897, page 648.3

When Jesus stood in the synagogue that day, and read this scripture, as in Luke 4:18, he read it, “He hath anointed me to preach the gospel to the poor.” And the message to the highways and hedges, and in the streets and lanes of the city, is emphatically carrying the gospel to the poor. Therefore the work brought to view in Isaiah 61:1-3, and the work in the highways and hedges and the streets and lanes of the cities, is precisely the same work. Isaiah 61:1-3, Luke 14:23, and Revelation 18:1-4 compose the third angel’s message as it is now, in the last quarter of 1897. ARSH October 12, 1897, page 648.4

Remember, too, that when Jesus read Isaiah 61:1-3 that day in the synagogue, and said, “This day is this scripture fulfilled in your ears,” he at that time entered upon the last period of his work in the world. When that phase of his work ended, all was ended. And now that this is the time when God’s people enter upon the same work as that upon which Jesus then entered, it is likewise true that we now enter upon the last phase of the work given us to do. And when this shall be ended, all will be ended. ARSH October 12, 1897, page 648.5

Bear in mind, also, that these words which Jesus read that day in the synagogue, and which he said were that day fulfilled, begin thus: “The Spirit of the Lord God is upon me;” and that only a few days before this he had been baptized with the Holy Ghost, in order to do that which thus lay before him in the last period of his work on the earth, and as that is precisely the work now placed before us, and upon which we are now to enter, it is thus absolutely certain that the time has come for us to be baptized with the Holy Ghost. ARSH October 12, 1897, page 648.6

As it was necessary for Jesus to be baptized with the Holy Ghost, in order to do this work that then lay before him, how much more is it necessary that we be baptized with the Holy Ghost, in order to do this identical work that is now placed before us. ARSH October 12, 1897, page 648.7

Do not forget that Jesus had been a perfect Christian all his days on earth up to the time when he must enter upon this work; yet he must be baptized with the Holy Ghost before he could enter upon this work. The Holy Spirit had been with him every hour of his life on earth, up to that time; yet before he could do the work that then lay before him, his closing work, it was necessary that he should be baptized with the Holy Ghost. ARSH October 12, 1897, page 648.8

Therefore if you and I had been all our days as perfect Christians as was Jesus up to that time, yet it would be necessary for us to be baptized with the Holy Ghost, in order to do this same work, the closing work. And if the Holy Spirit had been with us as he was with Jesus the first thirty years of his life on earth, yet in order for us to do the work which is now placed before us, we would have to be baptized with the Holy Ghost. ARSH October 12, 1897, page 648.9

Have we been such perfect Christians all our days as was he all his days?—O, no. Then how much more do we need the baptism of the Holy Spirit than did he! Have we had the Holy Spirit in our lives as had he those thirty years of his life?—O, No. Then how much more do we need the baptism of the Holy Ghost than did he! ARSH October 12, 1897, page 648.10

Yet it was essential to the completion of the work of God in that day, that he should be baptized with the Holy Ghost. In that closing period of his work, there were trials, persecutions, temptations, and the cross to meet, which he could not meet successfully without this baptism of the Holy Spirit. So likewise it is essential to the completion of the work of God in this our day, that we be baptized with the Holy Ghost. In this closing period of our work, there are trials, persecutions, temptations, and crosses for us to meet, which we cannot meet successfully without this same baptism of the Holy Spirit. ARSH October 12, 1897, page 648.11

Not only do we need this, not only must we have it, but thank the Lord we can have it. God longs for us to receive it. The Father loves us just as he loves Jesus. And praise his holy name, when he places before us the same work that lay before Jesus, he gives us the same Holy Spirit in full measure, to fit us for that work, just as he gave it to Jesus. ARSH October 12, 1897, page 648.12

Thanks be unto God for his unspeakable gift, for his tender love, and for his gentle leading of his people. ARSH October 12, 1897, page 648.13