The Spirit of God

CHAPTER V. THE LAW AND THE TESTIMONY

“To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.” Isaiah 8:20. SGOM 48.1

The Lord by his prophet gave the foregoing rule as an infallible test for detecting certain systems of error now prevailing. In verse 16 we find the following order:- SGOM 48.2

“Bind up the testimony, seal the law among my disciples.” SGOM 48.3

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 the seal, and it is now to be restored. The law must be sealed among his disciples, for it is among them that the seal 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:- SGOM 48.4

“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.” Revelation 12:17. SGOM 48.5

An explanation of the last expression is given in Revelation 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. SGOM 48.6

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. SGOM 49.1

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:- SGOM 49.2

“For we know that the law is spiritual; but I am carnal, sold under sin.” Romans 7:14. SGOM 50.1

The law is a rule; the gospel is a means. As such they cannot be interchanged. Again the apostle says:- SGOM 50.2

“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 may 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.” Romans 3:19, 20. SGOM 50.3

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 Romans 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. SGOM 50.4

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:- SGOM 50.5

“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.” Romans 3:25, 26. SGOM 51.1

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. Matthew 7:21. SGOM 51.2

In Romans 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. SGOM 51.3

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. Revelation 14:12. SGOM 51.4

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. SGOM 52.1

The following text is often quoted in part, but the whole in connection is seldom considered:- SGOM 52.2

“Where there is no vision, the people perish; but he that keepeth the law, happy is he.” Proverbs 29:18. SGOM 52.3

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 where 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 be glorified. SGOM 52.4

And this connection of the law and the Spirit is recognized by another prophet who thus speaks of the desolation of Jerusalem:- SGOM 52.5

“Her king and her princes are among the Gentiles; the law is no more; her prophets also find no vision from the Lord.” Lamentations 2:9. SGOM 52.6

By the same prophet the Lord has threatened to destroy Jerusalem and to burn her gates if her children profane the Sabbath. Jeremiah 17:19-27. 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 received as 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: SGOM 52.7

“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.” Ezekiel 7:26. SGOM 53.1

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:- SGOM 53.2

“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. SGOM 53.3

And again the deplorable condition of Israel was thus described:- SGOM 53.4

“Now for a long season Israel hath been without the true God, and without a teaching priest, and without law.” 2 Chronicles 15:3. SGOM 53.5

Against all this it cannot justly be claimed that this was true in Old Testament times, but is not 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, which were given to perfect union of faith among Christians, been so generally repudiated 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. SGOM 54.1

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 were 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. SGOM 55.1

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 as they did in the past, and in that connection the gifts of the Spirit are recognized even unto the end of the world. SGOM 55.2

“Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus.” Revelation 14:12. SGOM 55.3

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. SGOM 56.1

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 the gospel, and without which the gospel were a nullity. “By the law is the knowledge of sin;” but the gospel is the remedy for sin. SGOM 56.2

In point of time the following text is parallel with the one quoted, Revelation 14:12; and it is explicit in its testimony on the connection of the law of God with the gifts of the Spirit:- SGOM 56.3

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 also must be fulfilled near the close of the dispensation. SGOM 56.5

The circumstances of the people of God are the same in the two texts. In Revelation 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,” Romans 5:1-3, we have in this text reference to the persecutions of chap. 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.” SGOM 57.1

We give again the explanation of the position of “the remnant” as found in the following text:- SGOM 57.2

“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.” Revelation 19:10. SGOM 57.3

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:- SGOM 57.4

“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 Corinthians 1:6, 7. SGOM 57.5

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 the 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. SGOM 58.1

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. According to Revelation 12:17, war will be made with the remnant who keep the commandments of God and have the testimony of Jesus. This shows both the perfect agreement between keeping the law and having the power of the Spirit, and the opposition which will exist, and already exists to a great extent, against the law and the testimony. It is a truth well known that the indignation of the world and a worldly church is quickly aroused against those who keep all the commandments of God in all things, just as they were written and spoken by the Lord. But nothing seems so readily to arouse the prejudice, yes, the hatred and malice, of the carnal mind, as the manifestation of the Spirit of prophecy. The world bestows its incredulous smile as if it pitied the folly of those who could embrace the promise of God as a reality; that incredulous smile often proving more cutting than the severest language; while a proud and worldly church cannot restrain its feelings of scorn or abhorrence of those who humbly and reverently claim “the promise of the Spirit” according to the words of both Christ and his apostles. Surely the fulfillment of the prophecy, Revelation 12:17, is no mystery to those who are intently watching the signs of the times, and have noted the feelings of popular religionists toward those who dare to reprove the lukewarmness of the present age in which so many have “the form of godliness, but deny the power thereof.” SGOM 58.2

This connection between the law and the means and benefits of the gospel is logically deduced from the preaching of the apostle on the day of Pentecost. That the law was not abolished at the crucifixion is proved in this, that not a sermon was preached, not a duty made known, between the crucifixion and the day of Pentecost; and the first duties enjoined on that day were those of repentance for sin, and of baptism for the remission of sin. Now it is plain to see that if the law was previously abolished, and if men were to look to the apostles for the proclamation of a new code, then the whole transaction was a failure, inasmuch as “where no law is there is no transgression,” and of course no call for repentance. Again, “sin is not imputed when there is no law,” and therefore to preach baptism for remission of sin when no law existed would be a sheer absurdity. If the law which had existed were abolished at the cross, no one could be convicted under it, and as no law for the new dispensation had yet been given by the apostles, it would follow necessarily that no one was at that time bound by any law; sin could not be imputed to them at all. Therefore, according to this antinomian notion the preaching of repentance and baptism at that time was a nullity- mere sound without sense. Thus it is easily shown that the doctrine of the antinomians-the no-law theorists-more than perverts the gospel; it subverts it; it saps its very foundations, leaving it destitute of life and power. It is virtually a rejection of the gospel both in its facts and in its promises. SGOM 59.1

It has been remarked that baptism has not only its form, but also its order and relations. It is often urged that if its form be changed-if it be no longer immersion or a burial, as the word signifies and the illustrations of Scripture indicate-it ceases to be the baptism of the gospel; and when administered under such change it is not valid. But let us consider its necessary relations. We learn that baptism is for remission of sin; also that sin is the transgression of the law, and that sin is not imputed when there is no law. Therefore if no law existed from the cross to the day of Pentecost, as must have been the case if the law was abolished at the cross, then there could be no sin imputed at that time, of which to repent or for which to be baptized. Now as baptism stands related to sin, and sin is related to an existing law, it follows that the law did exist, for sin was imputed to them. SGOM 60.1

Thus it is shown that Peter’s preaching would have been groundless and of no force if the law had been abolished. Even so now, all who preach the abolition of the law, preach a gospel (so-called) without any basis; it is a nullity. As it is a nullity, and not the gospel in fact, not being a system of salvation from the transgression of the law, the baptism enjoined in such preaching is not truly gospel baptism; it is deprived of its relations and of its significance, and, therefore, of its efficacy. And all who administer baptism under such teachings are offenders against the gospel. SGOM 60.2

This conclusion is logical; it is unavoidable, and is not drawn from this text alone. In Romans 6:1-6, baptism is called a burial, and, of course, should be subsequent to death, for all must admit that it is wrong to bury before death. But the death which precedes baptism is death to sin, to the transgression of the law. It is expressly said in verse 2 that we cannot be dead to sin and live in it; but we do live in it as long as we continue to transgress the law. We do not die to sin until we cease to transgress the law, and therefore baptism or burial cannot properly take place while we continue to transgress the law. We are to be buried in the order or likeness of Christ’s death, which is thus stated:- SGOM 61.1

“For I delivered unto you first of all, that which I also received, how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day, according to the Scriptures.” 1 Corinthians 15:3, 4. SGOM 61.2

Now if ceasing to transgress the law is dying to sin, as all must admit, then no one can be planted in the likeness of Christ’s death who has not ceased to transgress the law, from the evident truth that Christ died before he was buried. There is no mistaking this point. He that transgresses the law lives in sin: if he lives in sin he has not died to it; if he has not died to it he is not prepared to be buried; and if he is so buried he is buried alive, that is, without a death to sin, and hence not buried in the likeness of the Saviour’s death. Such baptism is not in the order of the gospel-it is only a perversion of gospel baptism. SGOM 61.3

And this is still further shown in Romans 7:1-6. This scripture says the law holds a man as long as he lives, and the woman who marries a second husband before the death of the first is guilty of adultery. In the application of this fact Paul says to his brethren:- SGOM 62.1

“Ye also are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead.” Romans 7:4. SGOM 62.2

The wages of sin is death. There would be no death if there were no sin. Thus we see that Paul is arguing concerning man in his sinful condition. The law would not thus hold man unto death if he had not sinned-if his life was not forfeited. The death here referred to is on account of sin; the same that is spoken of in chap. 6-there called a death to sin. But without this death they cannot “be married to another,” even to Christ. Marriage to another without such death would be spiritual adultery. This is the force and intent of this scripture. The old man must be crucified, the body of sin destroyed-chap. 6:6; and every effort to unite this body of sin to Christ must meet with his decided disapproval. On this subject it is said in another text:- SGOM 62.3

“For as many of you as have been baptized into Christ have put on Christ.” Galatians 3:27. SGOM 62.4

As union with Christ is represented by the figure of being married to him, so baptism is the ordinance by which that marriage is said to be consummated. The marriage ceremony does not unite the hearts of the parties; if there is no previously existing union of hearts the marriage ceremony is but mockery. So baptism does not in spirit unite us to Christ, but it is the legal rite by which that union is acknowledged and ratified. It is an established rule in all governments that he makes himself guilty who solemnizes the rite of marriage without legal authority, or where there are impediments and disabilities which forbid the marriage, while the parties suffer the shame of an illegal union. This is exactly the position of the parties where baptism is administered before the candidate has died to sin; while he is yet living in transgression of the law. The rite is illegally administered; the marriage is a nullity, and the administrator is liable to indictment. SGOM 62.5

The arguing of this point is not a digression from our subject. Its bearing on “the promise” of Acts 2:38, 39, is easily seen. “The gift of the Holy Ghost” is promised to those who repent of sin, and who are baptized for the remission of sin. But it is proved that antinomianism ignores genuine repentance and the burial of him who is dead to the transgression of the law, by ignoring the law itself, by which is the knowledge of sin. Therefore it has no just claim to “the promise,” not being the legal fulfillment of the condition. Thus it is shown that antinomianism, or a denial of the perpetuity of the law of God, shuts out the Spirit of God and neutralizes the promise of the gospel. “Where there is no vision, the people perish; but he that keepeth the law, happy is he.” SGOM 63.1

Here we will state an interesting fact and notice an objection. In a work on the relation of different church doctrines to moral obligations, we recently read the following words:- SGOM 63.2

“The Methodist conference under Wesley in 1770, declared that the universal immorality then prevailing was because of the wide-spread opinion that Christ had annulled the moral law, and that evangelical freedom dispensed with the ten commandments.” SGOM 64.1

“Wesley’s Notes” on this conference drew forth upon him and upon the work of the Methodists severe criticisms from certain dignitaries of the established church. And these in turn brought out “Fletcher’s Checks to Antinomianism;” a work worthy of the careful reading of every searcher for Bible truth. This is an interesting item of ecclesiastical history, and it serves to prove the statement we have made, that antinomianism has been deprecated by the thoughtfully pious of all ages. But an objection has been raised upon it which well deserves notice. It has been said that while the Methodists condemned the no-law theory, and advocated the ten commandments as God’s great rule of morality, they did not themselves keep the law, for the law says: “The seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work,” but they called the first day the Sabbath and kept it instead of the day indicated in the law; and that they therefore really occupied a ground similar to that of those whom they reproved. SGOM 64.2

Admitting the correctness of the statement concerning the teaching of the law, to argue which is not our present purpose, the reply is thus made: There is a very wide difference of position between those who acknowledge the authority of the law, who make it the avowed and actual intention of their lives to keep the law, even though they are mistaken in some points of duty enjoined therein, and those who deny the authority of the law, who declare it to be the object of their lives to repudiate and to disregard its claims. The position of the former is that of loyal citizens laboring under certain mistakes in regard to duty; while the latter are disloyal, virtually denying the constitutional authority of the government. If the ideas of the latter could be carried out to their legitimate results, the government would be entirely overthrown. SGOM 64.3

On this consideration we readily vindicate the early Methodists and all others who recognize the existence and the claims of the law of God, from the reproach which must fall upon those who repudiate the law and deny its authority. And the providence of God has justified our position in regard to this, for he has often blessed with his Spirit the former, while he has as generally withheld it from the latter. SGOM 65.1

But this vindication must not be abused, and made to favor selfishness in religion. When God in his providence calls our attention to any truth of his word, and gives us light thereon, there can be no excuse for rejecting or neglecting it, however sincere our former lives may have been, or however unpopular that truth may be, or to whatever extent it may cross our feelings or clash with our worldly interests. SGOM 65.2

Among those who have a form of godliness, but deny the power thereof in the last days, are said to be “false accusers.” One false accusation raised against those who plead for the power of godliness and for the divinely appointed means of Christian unity is, that to claim to be led by the Spirit, or to possess gifts of the Spirit, is to claim infallibility. If any should make such a claim, or try to avail themselves of the benefits of such a claim, they would abuse the promises, and forfeit the favor, of God. The accusation might lie against such persons, but not against those who hold and rightly use the truth on the subject. God never inspired any one so as to make him infallible. To do this would be to take away his individuality or his freedom of will, and consequently to remove him from probation. Peter, Paul, and Barnabas were all highly gifted of the Spirit, and yet they all erred. Of the gifts of the first two there will be no question. Of Barnabas the record says: “He was a good man and full of the Holy Ghost and of faith.” Yet he and Paul so differed in judgment that they had a sharp contention and as a consequence separated in their labors. This was wrong, it was contrary to what Paul wrote by inspiration. Peter seriously erred and was rebuked by Paul. And thus it is shown that they who were most highly gifted were not always under the immediate influence of the Spirit so as to be preserved from erring. They were fallible and dependent upon Heaven for help and strength which they received only through faith and prayer. SGOM 65.3

When the apostles were first sent forth with power over unclean spirits, they could not cast a demon out of a certain child; and the Saviour said it was because of their unbelief. Paul said they prophesied “according to the proportion of faith.” Romans 12:6. God never endowed any one so that he could live at ease, or in carelessness, without constant zeal, and yet be in possession of supernatural power, which he could exercise according to his own will. It is God that doeth the work, and he will work to his own glory, and through such only as are humble enough to seek his glory. When “holy men of old spake as they were moved by the Holy Ghost,” their speaking was the speaking of the Holy Spirit, and it must be infallible, even as God is true. But the men themselves were not infallible. SGOM 66.1

It is far from being true that the recognition of the manifestations of the Spirit leads to a claim of infallibility. They who take opposite ground are really the egotists. For that is egotism and self-esteem which leads any to profess ability within themselves to do all that God requires, to perfect holiness and to glorify him, without his aid, or independent of the means which he has ordained and set forth in the gospel. Without Christ we can do nothing; and we are strong only when strong in the might of God. “Not by might nor by power, but by my Spirit, saith the Lord.” The accusation is as unreasonable as it is unjust. SGOM 67.1

If we can do nothing without the aid of the Spirit of God, shall we therefore be content to do nothing, and so neglect to glorify him in our lives? Or if he answers our prayers and gives us his Spirit according to his promise, shall we deny the grace, and affect to work in our own strength, while God by his Spirit is directly aiding us? What is this but denying God, and robbing him of his glory? We repeat, that a denial of the gifts of the Spirit “for the perfecting of the saints,” leads to egotism and self-righteousness. SGOM 67.2