p. 1 | The Sermon by Eld. James White

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Apr 9, 1867

The Sermon.

By Eld. James White

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, PREACH THE WORD. 2 Tim. iv, 2.

SERMON ON SANCTIFICATION,

DELIVERED BEFORE THE CONGREGATION AT BATTLE CREEK, MICHIGAN, MARCH 16, 1867.

BY ELD. JAMES WHITE.

“Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and virtue; whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly-kindness; and to brotherly-kindness, charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall. For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” 2 Pet. i, 1–11.

I FEEL the responsibility of speaking to so large and intelligent an audience as this, especially in the presence of two that are abler than myself in almost every respect to speak to you. And did I not think it my duty to address you this morning on an important subject, I would not attempt it. The subject is so vast, that it is with difficulty I can bring myself into proper limits in regard to time; but I will not weary you if it be possible for me to make my remarks as brief as they should be. I have read to you that which I have selected as the foundation of my remarks. It is the voice of the Spirit of God through his chief apostle on the subject of sanctification. I would remark, first, that he is not addressing sinners, neither is he addressing old professors, but young converts; those who have just espoused the gospel of Christ. It is an appeal “to them that have obtained like precious faith with us.” They have obtained the faith, have embraced the truth, have been baptized, have commenced to fight the battles of the Lord, and to run the Christian race. But the battle and the race are still before them.

“Grace and peace be multiplied unto you.” I would remark that in the blessings which God gives his people, they come to them by the simple rule of multiplication; while, as we shall see, what he requires of us in well-doing in the path of sanctification is by the rule of addition. You multiply five by four and the result is twenty. Multiply peace by grace and you have fullness of joy here, and in the next world pleasures forevermore.

“Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature.” What an exalted privilege, sunken as we are, with our fallen, corruptible natures! Through Christ, we may claim exceeding great and precious promises, and partake of the divine nature, become heirs of God, and joint heirs with Christ.

“Having escaped the corruption that is in the world through lust.” That is, we have started in the heavenly road, and have made a timely escape from the corruptions that are in the world through lust; and now the battle is to advance, and not be entangled again with the things that we have left.

“And besides this.” It is not enough to start on the heavenly way. There is something more to be done. “Giving all diligence.” It is not a secondary matter. Men of the world give all diligence to obtain the things of this life. A worldly professor makes the salvation of his soul a secondary matter; a matter of very little consequence.

“Add to your faith virtue.” The apostle does not say, Add faith; for this, as we have said, those addressed are supposed to have already. Now add—add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience godliness; and to godliness, brotherly-kindness; and to brotherly-kindness, charity.

The order in which these graces are given by the apostle is worthy of especial notice. The first to be added is virtue; and then follows knowledge. Those who start in the way to Heaven may have been vicious, at least not virtuous. The first thing to attend to, is to seek for a virtuous life. Let the vessel be clean. Let the mind be right and clear. Let the hands be washed. Let the thoughts be directed in the path to holiness. Then you may add knowledge: knowledge of the word of God; knowledge in regard to your position upon present truth. I care not how far you may go in this direction, if it be held in sanctification. The minister may go into Latin and Greek and Hebrew, if he has opportunity. The more he knows, the better, if it is held in a sanctified mind. We all may know more of ourselves, of our constitutions, and of our wants in this respect; and how much better it would be for us. But let us be sure of this: that this knowledge be held in a clean heart, and a virtuous mind. To say that it is too late for us to advance in knowledge, is a great mistake. We have an example in the President of the United States, Mr. Johnson. It is said of him, and probably truly, that his wife taught him to read after they were married. I wish she had taught him also to have been a loyal man.

And after knowledge, is to be added temperance; and to temperance, patience. Why not add patience to knowledge? Because it is impossible for an intemperate man to be patient. And here we must dwell, and consume most of our time upon the subject of temperance.

We might speak of the man that becomes intoxicated with spirituous liquors; but we conclude there are none present who are guilty of its use. But here is the great fact in the history of the past. Who has not seen the impatience of the drunkard? Some are very impatient as the brain is fired, and the spirit maddened with drink. See the wife and the children fleeing as they see the husband and father returning from his debauch. Others will manifest greater impatience when the steam has passed off. The drunkard lies down at night, and sleeps. In the morning he wakes with the headache, with feelings of languor and goneness; and until he can get one or two glasses, how impatient he is! But when he has taken these, however, and the steam is gotten up again, he feels quite natural. He is now not only patient, but apparently kind, and, perhaps, silly.

We will not dwell here, but must come a little closer, and name the use of tobacco. First, it is filthy. You go to those churches where ministers and people are eaters of tobacco, and you can scarcely conceive of anything more filthy than that which they leave behind them in church. And what an offence in the sight of God! He required of the priests that before they entered the ancient sanctuary, they should wash their feet, lest a particle of dust might remain, by which they would pollute the sanctuary. But these give way to lust unrestrained, and pollute the modern sanctuaries of Jehovah. But, has God become careless? Has he changed? Does the gospel sanction filth? No! The voices of the apostles harmonize with the voices of the prophets, and with the voice of God, “Cleanse yourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”

Tobacco is not only filthy, but it is expensive. There is at this day more money expended in the professed Christian world, for tobacco, than for the advancement of the gospel, in whatever way it is promulgated. Yes, there is ten times as much expended in the United States, and in the enlightened and Christianized portions of Europe, for tobacco, as for the support of the ministry, religious books, religious periodicals, missionaries, and the entire machinery by

which men talk of converting the world. And of what use is this tremendous expenditure to the human race? Of no use.

In the third place, we would speak of the use of tobacco as injurious to the constitution. We solemnly believe that its influence upon the mind and the body is worse than that of spirituous liquors. Its present effects in maddening the brain, and in firing the bosom, may not be seen. But in poisoning the blood, and in bringing down the man finally, physically, mentally and morally, it is worse than the use of liquor. But, says one, I have used tobacco half a century, and yet enjoy tolerable health. This may be true. How much better health, however, you might have had, had you never touched or tasted it, you do not know. But while one man may apparently go along through life without showing marks of injury upon him, mental or physical, there are hundreds who are evidently destroyed by it. We may measure quite accurately the depth of the wretchedness of the effect of tobacco, by the influence which it has upon those who use it. If it is not having a deleterious influence upon that feeble man, why does he have, finally, to leave off its use entirely? Why do you see the trembling, nervous users of tobacco having to use that which is weaker and weaker? It is because the tobacco has made them weaker. And if it is not having a wretched influence upon the constitution, why is it that the tobacco user feels so terribly when he is out of tobacco? I have recently seen a man who, after being out of tobacco forty-eight hours, became crazy. “Why,” said he, “my head seemed as big as a half bushel.” He fled to the woods, tapped some maple trees, boiled the sap in haste, got a few cakes of sugar, walked to Grand Rapids, fifteen miles, and purchased a pound of tobacco. After he had eaten a few pieces of it, and smoked his pipe, he felt as well as ever. Hence, said he at that time, “Tobacco is one of the best things in the world!”

I once knew a minister, who preached the Advent faith, and he disgraced it, too, with his tobacco. He had used it so long and so intemperately that he dare not get up to preach a sermon, without first disfiguring one side of his face by putting in there a quid of tobacco. And as he preached and held his Bible, he would begin to shake, and the tobacco spittle would fly, and fly even into my face, as I sat beside him. Said he, “When I am going to preach on Sunday, on Saturday night I take the strongest tobacco I can get and steep it in brandy; and by the help of this, I am able to get through with my sermon.” But what a disgrace to pure truth! Proclaimed, not under the influence of the Spirit of God, but of tobacco soaked in brandy! Was this minister patient? He was the most impatient man, I think, I ever saw. His brethren undertook to labor with him, not, however, for the use of tobacco; but they could do nothing with him. He flew all to pieces, gave up the Sabbath, gave up the Advent faith, and went to his own.

There are but three creatures that God has made, that can be induced to take spirituous liquors. These are, man, the bear, and the swine. While there is but one creature that God has made, who will take tobacco; and that is man! In this respect man does the swine the honor to look up to him as occupying a more exalted position than himself! You offer tobacco to the horse, and he will snort at it. You offer it to the cow, and she will shake her horns over it. While if you offer it to the swine, he would squeal over it. But man takes it as a sweet morsel to roll beneath his tongue. I make not these remarks to draw a smile from any individual; but because they are true. Who ever saw the swine going round cutting the disgraceful figure of tobacco spittle running out of his filthy mouth? No one; yet you have seen this in man.

But we must come a little closer, dear friends, and inquire, Why send to China or to Java for your herbs? Of what use to the human family are coffee and tea? I have no doubt but what this remark will hit some in this congregation. But I shall not offend you; because I shall appeal to facts which you acknowledge to be facts. We would not class coffee and tea with tobacco in point of filth. But in point of injurious influence upon the human system, we believe them to be equal to tobacco and to rum.

First, we affirm that there is no nutrition in either. Coffee, in its natural state, is a poison. Burn it, and its ground dust has no more nutrition to make blood and flesh, than so much burnt sole-leather. Tea has no more nutrition in it, than so much powdered beech leaves. “Why,” says one, “my coffee is half my breakfast; and my tea gives me strength all day long.” In the case of coffee, we would admit that there is nutrition in it after you have put it in, in the form of cream and sugar. But this process is like making cider out of cotton: you put the cider in and then you may press it out. A gentleman where I have been laboring in the North, denied this statement, and affirmed that it was half his living. We cannot help this. I think that the physicians present, who hear me this day, will bear me witness that this statement is correct, there is no nutrition in coffee and tea, as they are used at the present day. The clover, whether it be the white honey-suckle, or the red, in the broad hayfield, has nutrition. There the bee gathers its honey. But did you ever see bees gathering around coffee grounds or tea grounds? Try it, friends. Get some of the best coffee, and best tea, and lay it around the bee-hives, and see how many will go there in search of honey. The nutrition is not there.

We would notice, in the second place, that these are expensive. Ten times as much is expended for these in the professed Christian world, as for the spread of the gospel. And yet it is because of the sheer ignorance of the people that they hold on to these soul-and-body-destroying things, and at the same time are so penurious in their efforts to spread the gospel of Christ. When called to give an account at the bar of God, can they render up that account with joy? Not if the light upon these things has been given, and they have rejected it.

But tea and coffee are not only destitute of nutrition and expensive, but they are injurious to the constitution. The same argument holds good here, as in the case of liquor and tobacco. If they are not having an injurious effect upon the constitution, why do so many have to leave off their use? If they accomplish so much good for us, why do not those who use them grow better and better in health? See that lady who has used tea all her life, perhaps. In her early days, she drank it very strong, three cups in the morning, three at noon, and three at night. But as she grows older, she is troubled with dyspepsia and with nervousness, and has to make her tea very weak. And how many have borne this testimony, that they had to leave off its use because it had such an effect upon their nervous system. If it had been what these think it is, one of the good things of life for health, why did they not grow better and better as they continued its use? That lady that has drank her nine cups of tea, feels at night so well that she does not want to go to bed till ten or eleven o’clock. This good feeling is the stimulating influence of the tea. While sleeping, that influence passes off. She wakes in the morning with the headache, with feelings of languor and goneness. And unless domestic matters move very smoothly, she is in great danger of becoming impatient. But let her have two or three cups of tea, and she feels as well, perhaps, as the day before. But she is sinking lower and lower by this process. I would introduce here, as a witness, the case of my natural sister. The doctors said she must smoke for a certain disease. May God pity such physicians! Since the Health Reform has been brought to her, she has laid aside her pipe, and with it has gone the disease. Had she held on to the pipe, the disease would have held on to her. Why did she use tobacco? Why, it was to cure her of this disease. Did it cure her? No; she was growing worse and worse under its influence. But when she threw aside the cause, the effect ceased. There was enough vitality in her nature to rally, and she has, thank God! got rid of the disgusting habit, and the disease also.

If there is any apology for headaches and bad feelings at all, it is because the individuals have over-labored during the day, and they feel them on going to bed at night. But the design of sleep, nature’s kind restorer, is to cause the blood, in a good degree, to retire from the brain, and consequently the extremities become warm and the head cool, and the nerves to become firm while enjoying sleep. To the well and healthy man or woman, the morning hours should be the best; and they are the best. The man who has lived healthfully all day, and worked properly, is just weary enough to lie down and sleep sweetly; and every hour of that sleep is mending and strengthening him; so in the morning he is prepared to enjoy the best hours of the twenty-four. But with the intemperate it is always the reverse of this. While the evening hours to them are the best, the morning hours are covered with clouds, and they are afflicted with pains and nervousness, and disagreeable feelings.

But we must hasten and call your attention for a few moments to the use of flesh-meats as an article of food. That God designed that man should not eat meat, is evident from what he said to the holy pair in Eden. For food they were to partake of the fruit of the trees, and the product of the soil—fruits and vegetables. It was not the design of God that the life of any living creature should be taken; not his design that this world should ever be stained with a drop of blood. The shedding of blood, and the eating of meat, are the result of sin.

But do you ask what God meant when he said, “To you it shall be for meat”? I answer, that God there means simply, food. Swine’s flesh, or flesh of cattle, or sheep, or fowls, does not grow upon trees, neither does it spring out of the ground; and nowhere in that good Book has God said, “Ye shall eat flesh,” except in one instance; and that is where he said, “Ye shall eat the flesh of your sons and your daughters.”

That man did, at quite an early period, commence to eat meat, as an article of food, we do not deny. That he was permitted in one case to eat the flesh of animals, is true. When the waters of the flood had destroyed from off the earth every living substance, and Noah went forth from the ark and viewed the earth in this condition, he was permitted to eat of the clean beasts. But that he designed to wean man from the use of flesh-meats is evident from the manner in which he fed the Israelites. He gave them manna. He did not give them a variety, such as the lustful appetite now craves; but one kind of food, and that simple food. He gave that to them because it was best for them. He could as easily have rained down hams of bacon, sides of pork, quarters of beef, turkeys, chickens, ducks, &c., to the children of Israel in the wilderness, as to have rained down manna; but he gave them that which was best. Do you say he gave them quails? This he did; and what for? Not because the flesh of quails was best as an article of food; but to prove to them that he was right in what he gave them, and that they were wrong in lusting for something besides the manna. Even while they ate of it, it corrupted in their teeth. And it is said that it came out of their nostrils; not that the literal flesh came out of their nostrils; but their healthy stomachs, having lived upon manna, were not prepared to return again to the corruptions of flesh; hence it soured, and, as in the case of most dyspeptics, produced flatulency, and the scent came out of their noses. If they could no better endure that simplest kind of flesh, how do you think the present generation, so enfeebled, can endure all sorts of flesh, mixed up with all sorts of spices and varieties? That lady that is getting up from her sickness, is advised by the doctor to get some chicken broth. But how much simpler than these domestic fowls, is the quail, flying at liberty, and eating not the filth about your houses, as the swine and domestic fowls do, but eating green things and healthful food. I would as lief eat swine’s flesh as to eat the flesh of these domesticated fowls. They are made of what they eat; and tell me what the swine will eat that the chicken will not.

A few moments only are left me to dwell upon the scriptural argument. We are told that every creature of God is good, if it be received with thanksgiving and prayer. But does this prove that it is right for us to eat flesh-meats? Why, certainly, says one, creatures must be animals; and they are pronounced by the apostle to be good, and nothing to be refused, if you only feel thankful, and ask a blessing over them. We deny, dear friends, that the word, creature, is con-

fined to living animals. The word embraces that which the Creator has created; and he has as much created wheat and corn and beans and peas, and apples and peaches, as he has living animals. But you say the expression is very strong: that every creature is good; and it must embrace animals. Well, how broad will you have the expression? Is not a crocodile an animal? Is not a cat? a dog? a rat? a snake? Are these not creatures? and are they good as articles of food? Why, if you receive them with thanksgiving, and ask a blessing and pray over them! That, I think, is really more than any person in this congregation would want. How would you like some crocodile soup? And should you, in your travels, chance to land somewhere in China where they have rats and puppies for pies, and they were set before you, could you eat of them? No. There must be, then, a limitation; and God’s word has fixed the boundary in that which is good to eat; and that is, the fruit of the tree, and the fruit of the ground.

But it is said, There is a text that will especially meet the case of these fanatics who have become vegetarians. “Now the spirit speaketh expressly that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God and prayer.” 1 Tim. iv, 1–5. “Forbidding to marry.” It seems to me that is directed to the Spiritualists. “Commanding to abstain from meats which God hath created to be received with thanksgiving.” We would say that no one among us commands people to leave off eating meat. The text does not apply to us at all. We present the subject in a physiological point of view, and recommend the change as a blessing. But, in the second place, we affirm that the word, meats, there, does not mean flesh-meats, but simply, food. The articles of food which God has permitted us to use are good; and they should be received with thanksgiving.

The use of flesh-meats stimulates the system improperly; and the feelings of the meat-eater are similar to the feelings of those who use tea, coffee, and tobacco. It is affirmed that meat is heartier food than bread. The farmers among whom we have recently labored, have been ready to affirm this, that when they had a hard day’s work to perform, they would eat largely of meat to stand them. But facts are against them. The change of public opinion in this respect is a great change. It has been found that our soldiers in the army were freer from disease, and could endure greater hardships while using bread, than they could while using meat. And now, friends, we are going to appeal to you, and prove the superiority of bread over meat, not by our own testimony, or the testimony of Dr. Jackson, Dr. Lay, Dr. Byington, or any that ignorance regards as fanatical upon this point, but by reference to facts which are very well known. If you would eat that food which is best sustaining, you would take, of course, that which is most nutritious. Then we inquire, Which has the most nutrition, a pound of flesh or a pound of bread? We speak of flesh, not of flesh and bone as you will find it at the meat markets. Dr. Coles, in the work entitled, “Philosophy of Health,” has given the comparative amount of nutrition in bread and meat. He wrote about twenty years ago; and he refers to authors who wrote one hundred years ago, as taking the same view. This Dr. Coles was a member of the Massachusetts Medical College, an old school, or allopathic physician; and so were those European authors to which he refers, all old-school physicians. And they tell us that a pound of meat contains twenty-five parts of nutrition, and seventy-five parts waste; while in a pound of bread there are only twenty-five parts waste, and seventy-five of nutrition. Three pounds of meat, then, contain no more nutrition than one pound of bread. Do you want that which is the best to sustain you? Eat a pound of bread instead of a pound, or even two pounds of meat.

So much for the testimony of the physicians. Now we call in the farmer, to testify as to the propriety of feeding his grain and corn to make pork and beef as an article of family consumption. When in Iowa, I asked the farmers how many pounds of corn would make one pound of flesh. Said they, “Ten.” I asked the farmers where I have recently been in Michigan. They said, “Seven.” But as we wish not to overstate the matter, we will put it at five. Five pounds of grain or corn will make one pound of flesh; and that pound of flesh is worth as much for the family as one-third of a pound of grain or corn. Hence the poor man reduces his breadstuff fourteen-fifteenths—throws away fourteen parts, and retains one for his hungry wife and children. You go to the meat-market and pay fifty cents for three pounds of beef or pork; and that meat contains as much nutrition as one pound of Graham flour or Indian meal, which costs you but three cents. Three cents, then, are as good as fifty cents. But that the matter may lie clear in your minds, we will state it in another form. Fifteen pounds of meal will make three pounds of flesh—swine’s flesh or hog’s grease. And the three pounds of swine’s flesh has as much nutrition as one pound of meal. Hence by putting the golden harvests of the Lord through this refinery, you throw away fourteen-fifteenths; and in the remaining fifteenth, what have you? The flesh of the swine—scrofula, consumption, death. Why, my hearers, the very name scrofula, and the very thing itself, owes its origin entirely to the swine. Scrofula is from the Latin word scrofa, signifying, sow, the mother of abominations. We said that the very name owed its origin to the swine. All names arise from some circumstance. For instance, the name Whitaker arose from this simple circumstance. A farmer had an acre by his house, which was called the white acre, because it abounded with honey-suckle. One morning as he walked out, he found an illegitimate, neatly dressed, lying in a basket, put in that field, no doubt, with the hope that the farmer would discover it, and bring it up. He had no name for it; and when the neighbors came in, they would ask, What is its name? Why, the reply would be, we found it in the white acre. Hence it took the name of White acre, which, with a little contraction, became Whitaker. So with scrofula; had it not been for the swine, it never would have existed, either in name or in reality.

But some of you may be ready to say that the law permitted the use of meat from the distinction between clean and unclean beasts. One kind they were permitted to eat; from the other they were prohibited. We deny, dear friends, that they were permitted to eat it only in one case; and in that instance God evidently designed to wean them from its use, in his treatment of them at a later period. But do any go back to the law to sustain themselves in the practice of eating flesh? If they do, please let me go back to the law. That law which is supposed to permit the use of certain animals forbids the use of swine’s flesh. Hence those who go back to the law, must permit me to go there also.

But we must come a little closer in our remarks this morning, and speak of the use of what is called Graham flour, and what is sometimes sneeringly called, bran bread. I have had men tell me that there was no more nutrition in bran, than in saw-dust. Then why don’t they feed saw-dust instead of bran to their cows and horses? What makes the horse so healthful and sleek, and the cow give so much good milk? You have been giving them bran. Why does the farmer go twenty miles for a load of bran or shorts? Because it is one of the best things for his stock. It is a fact that we have been in the habit of feeding the best of the grain to the hogs, horses, and cattle. Those who ought to know, tell us that the comparative amount of nutrition in wheat-flour and bran is as 100 to 125; that is, while the inside dust so delicate and beautiful to the eye, contains, in any given amount, 100 parts of nutrition, the same amount of bran contains 125. Then, we say, dear friends, that the Graham loaf has more nutrition than the white loaf, to say nothing of the injurious effects of the constant use of fine flour. The Graham flour is most healthful and of course is a saving.

To those who would say that the Bible speaks of dinner and supper, and to these add breakfast, and you have three meals, we would say, Breakfast is not mentioned in the Sacred Records. Search and see.

But the laboring man says, “I cannot work on only two meals a day.” Are such aware that it is their custom to work on only two meals, breakfast and dinner, as they are called, and to sleep on their supper? Who needs this meal to sustain them in sleep? Why not let the stomach rest and be refreshed as well as the other portions of the system? Why keep the stomach-mill running all night? Why not save this unnecessary wear of this delicate organ, and let it last in good condition as long as other portions of the human organism? In so doing you will save yourself those restless nights, fevered sleep, and unpleasant dreams. And in the morning you will arise refreshed, in good condition to enjoy the blessing graciously given by Providence.

We will not dwell here to-day on the subject of dress, although it comes in the direct range of our subject. We are happy to report, however, that at least forty of the most respectable, devoted and wealthy of our sisters in our northern churches have on to-day the dress of which Mrs. W.’s is a model. In this respect we would join our efforts with those who have the responsibility and toils of the Health Institution; and we know of no other way of accomplishing the matter, but for all to take hold of it without cringing. We would say to the praise of some worldly men who have Sabbath-keeping daughters, that after seeing them put on this modest, healthful, and convenient dress, they have urged others of their daughters to go and do likewise. The wife of Bro. Strong, one of our preachers, appears in church with her very best dress in this style. The companion of a jeweller, who is also a brother, attends meeting in a dress of the same material and style.

We cannot dwell longer upon temperance and patience, but will hasten to remark that godliness and brotherly-kindness naturally follow these great and important victories. It is impossible for an intemperate man to possess real patience, and be a godly, kind, and good man. Those who give themselves up to lust, let it be for flesh-meats, or whatever it may be, cannot, and do not, keep the commandments of God. They may professedly reverence the fourth commandment, but they no more keep it than does the infidel Jew. The first four commandments teach us our duty to God, and guard that first grand principle of supreme love to him. The last six commandments show our duty to our fellow-men, and teach brotherly-kindness. We affirm it again that the intemperate and impatient man does not keep those commandments. To say that we cannot keep the commandments of God is to deny his word, and make him the author of injustice. But what is this body of Sabbath-keepers before me doing? Are they not keeping the commandments of God? They have embraced the Sabbath, and the moral code. In doing this they did well; but they, we trust, are advancing in the school of sanctification, step by step. And when they have overcome, and reached temperance and patience, then it may be said of them, “Here is the patience of the saints: here are they that keep the commandments of God and the faith of Jesus.” Our only hope, then, of keeping all the precepts of Jehovah, and finally reaching Heaven, is in taking these upward steps in sanctification in their order.

But, says one, you are unchristianizing us; and we shall feel terribly after such a discourse as this. Well, if you have false supports, we wish to remove them in season for you to find a good foundation. At a future period it may be said, when patience and love to God and man are perfected, “Here is the patience of the saints: here are they that keep the commandments of God and the faith of Jesus.” For that time may God help us to prepare.

“And to brotherly-kindness, charity,” properly translated love. But some may say, You do not seem to be very charitable. But that which you call charity, is simply fellowship. God has never required us to fellowship intemperance and impatience. I love you, my hearers, every one of you, young and old, and this is why I speak the truth to you. It is true charity that leads me to speak plainly. It was charity or

love that moved the Saviour to die for you and me. It was charity or love that burned in the bosom of the dear Saviour, as he submitted to the death of the cross. And it was charity that led the apostles to speak plainly, although it cost them their lives. All but John, it is said, were put to death. And here sweetly comes in the testimony of Paul: “And now abideth faith, hope, charity: these three; but the greatest of these is charity.” Charity never faileth. Why is charity or love the greatest? Because faith is confined to this life. But when immortal glories shall open upon the saints, and they are brought to see their final reward, faith will be lost in sight. Hope is not as great as charity, because it is to be lost in the enjoyment of the things we hope for. We hope for endless life; but when that life shall invigorate us, and we are brought to enjoy that state of perfection and glory which awaits those who overcome, hope will be lost in full fruition. But love will never cease. It is the crowning Christian grace here, and through the endless ages of eternity it will be the Christian’s crowning glory.

We close by remarking that the apostle’s system of sanctification consists in doing something. Not in attending the Methodist camp-meeting, and getting shouting happy, and losing your strength, and then perhaps after that excitement is over, taking a few cups of tea, or filling the mouth with tobacco. This is very doubtful sanctification. Sanctification, we repeat, consists in doing something. What! then, we can sanctify ourselves, can we? Yes, because God has commanded us to do it. Said he to his ancient people, “Sanctify yourselves against to-morrow.” Said he through his apostle, “Cleanse yourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.” This we are to do through Christ helping us. We would not speak a word against enjoyment. But, dear friends, enjoyment is but the result of sanctification. While God has required us to sanctify ourselves, he has promised us great blessings. May God help us, may Christ, our Saviour, be with us, and may we find pardon and help through his atoning blood, and may we all finally reach Mount Zion. Amen.