OLD-FASHIONED RELIGION by George I. Butler

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Aug 12, 1873

OLD-FASHIONED RELIGION.

By George I. Butler

BY ELD. GEO. I. BUTLER.

The prophet Jeremiah speaks of a time when the Lord says to his people, “Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls.” But a certain class said, “We will not walk therein.” Jer. 6:16. From the connection, it would seem that he is speaking of the last days, for it would be a time when many would be crying, “Peace, peace;” and the apostle Paul says that when that time comes, “sudden destruction” will also come. It was to be a time, also, when the people would not be willing to hearken to the law of God, and the Lord would bring great evil upon the earth in consequence. As both of these phases of public sentiment characterize the last days, as we can show from many scriptures, we are warranted in concluding that this scripture has an application in our own time.

As God is always the same, “yesterday, to-day, and forever,” and “changes not,” so religion of the genuine kind must be the same, for religion is but the living out of those principles which are in harmony with God’s government, which are revealed to us in his law and word. We have, then, but to look back in the history of our world to any true religious movement in which God wrought powerfully by his Spirit for mankind, and to find how the Lord’s work went forward, and how those that shared largely in his blessing lived, and we shall reasonably expect that God would approbate the same now. We could be certain that this would be so if those same principles were laid down in the Bible. This is the best test of all. God calls upon us in the last days to seek for the “old paths,” and walk in them, because, I suppose, there will be much that passes for religion that will be of a new order, and not the genuine thing.

The branch of this modern religion which I design to comment upon in this article is an easy way of going to Heaven, thought by many as an improvement upon that in which our forefathers trod.

This new way proposes to take a man through to that goodly land without his having very much to do with troublesome crosses, hard to bear, or trials and sorrow of heart; nor tribulation, nor coming out of the world and being separate in our dress, or in our associations, or in the world’s esteem. But we can have these largely, if but respectable, and can, indeed, be thought rather more of than before we become Christ’s, to follow in his footsteps. This new religion talks largely of love and charity, without making very much difference as to what they are applied, if only respectable in the general esteem. It has much to say of humanity, but little of the strictness of God’s requirements. It is always cheerful, never has any unpleasant words of reproof for sin, or anything that would hurt anybody’s feelings. In short, to the natural heart, it is a pleasant kind of religion to have. It calculates to make sure of the life that now is, and feels quite certain it will secure that which is to come.

The great question in my mind is in regard to the latter point. I have some doubts in regard to that, which have arisen from reading an old volume which I fear is neglected in some households. It is called the Bible. These doubts have increased from reading the lives and experience of some old pilgrims of other years, who, we think, had a genuine experience in the things of God. Somehow, their experience does not seem to harmonize with the drift of this latter-day religion.

Perhaps I cannot illustrate the two better than by referring to a celebrated treatise on Christian experience, published years ago, called, “The Pilgrim’s Progress.” My readers have doubtless heard of it. In this work, John Bunyan, supposed to be a man of some knowledge in religious things, sets forth, in the form of an allegory, true Christian experience in his day, as manifested by certain characters who are represented as undertaking to travel from the city of Destruction to the city of God. He gives us, in a very interesting and instructive manner, an account of their feelings, sorrows, and joys, their victories and sufferings, their dangers and temptations, and final triumph. The experiences of these persons are designed to represent, and do, most graphically, as we believe, what true Christians will feel in their own cases, when traveling the road to Mount Zion.

Christian starts out on his journey with a very heavy burden, representing the heavy heart of the sinner as he sees himself condemned by God’s law. This heavy burden nearly crushes him; and not only does he have this to carry, but he passes through a very miry, filthy place, called the “Slough of Despond.” He gets over that, after great difficulty, in safety, and trudges on, afoot, with his burden, till he loses it at the foot of the cross. He passes the “Valley of Humiliation,” and has a terrible contest with Apollyon. He passes, also, the valley and shadow of death, where all kinds of dangers thicken. He is exposed to all the temptations of “Vanity Fair,” where the prince of this world keeps his wares to lure true pilgrims to ruin. These are most dangerous. Here, Christian and his companion almost meet their death, because they are faithful in their allegiance to their king. When the rulers of “Vanity Fair” find they will not take their merchandise, they commence persecution in earnest. Christian goes on his journey, escaping the dangers of the hill, “Lucre,” though tempted by “Demas” to behold the treasures of earth. But through “Vain Confidence” they fall into the hands of “Giant Despair,” and come within an inch of losing their lives. And, finally, after getting safely over the “Enchanted Ground,” they cross the dark river and emerge on the shining shore, safe, to all eternity.

This journey was full of crosses and hardships, sorrows and fears, care and anxiety, trials and temptations. But interspersed with it were joys and pleasures, given as a foretaste of the better land. Christian’s journey was accomplished by plodding on foot, tired and weary many times, but gaining, at last, unending joys. Such was Christian experience, as portrayed by a master hand. Here, we have the genuine article.

We have the new and easier way very plainly set forth in the tract called, the “Celestial Railroad,” written by the celebrated Nathaniel Hawthorne. In this narrative, the pilgrim starts from the same city, to reach the same destination, under the direction of Mr. Smooth-it-away, a famous religious teacher. Instead of taking the troublesome and laborious foot-path which Christian trod, the new pilgrimage is made over an easy railroad, which passes the “Slough of Despond” on a fine bridge, and avoids all the difficult places through which Christian had to toil. The road passes through the hill “Difficulty” by way of a fine tunnel. It goes high above the valley of Humiliation, and thus avoids the unpleasant trouble of going down into that place. And so far from having any trouble from attacks of Apollyon, he and his friends have become very useful employes of the new road to the Celestial City, Apollyon being chief engineer.

When they reach “Vanity Fair,” which is a principal station on the new road, the pilgrims tarry quite a long time, and enjoy themselves very much. Indeed, they almost forget that they are going on a pilgrimage at all. They do not think of finding any such trouble and persecution there as Christian and his companion did, for the rulers of the “Fair” have become special friends of the new route, and entertain the pilgrims very pleasantly. The wares found for sale at the “Fair” prove very acceptable to the travelers by the new route. At “Vanity Fair,” they meet a couple of antiquated pilgrims going by the old way to the Celestial City. They had passed them on the road, and amused themselves by funny remarks at their expense, and by blowing steam into their faces, and sundry other annoyances, wondering, the while, why they should be so simple as to take that hard, uncomfortable way of traveling, when they could go so much easier.

After satiating themselves with the pleasures of “Vanity Fair,” they again take the train, passing the castle of “Giant Despair,” and the perils of the “Enchanted Ground,” till they come at last to the river, over which they expect to be safely wafted to the golden city. The two pilgrims, who had plodded past them while they stopped at “Vanity Fair,” and whose ways were so strange, and who were thought to be so foolish, passed over just as they reached the river. Their own ears were saluted with the joyous sounds of welcome these received as they were closing their earthly pilgrimage. Our pilgrims by the new route, who had made a very pleasant trip of it till they reached this point, now began to feel some unpleasant emotions of fear and doubt, whether, after all, they would reach the goal in safety. Their conductor wore a strange smile. Many, as they stepped from the cars to the new ferry boat that was to waft them over the river of death, began to weep, and tear their hair, and turn pale at the heaving of the boat. Some feared it might explode. In fact, all were exceedingly ill at ease. Their new route, which had avoided the trials and hardships of the old one, and which had been so pleasant, at last turned out to end wrong. Fearful thought! The result is the touchstone that determines every enterprise. They had made a mistake, which was eternal in its consequences, simply because they had neglected the directions of the Sovereign who rules the eternal city.

Dear reader, this simple allegory contains a great lesson for us. The Bible is full of instruction upon the same point. It nowhere gives us to understand that we can go, hand in hand, with the world, but that we must be a separate people. The apostle Paul tells us plainly that we must, through much tribulation, enter into the kingdom of Heaven. This is a universal truth in all ages. It may well be doubted whether those who have had physical persecution to bear, have had more heart sorrow to contend with than some others. The heart of man must be chastened, subdued, and humbled, or it never will be fit for the better world. Paul gloried in tribulation, “knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed.” Every one must learn these lessons.

It is just as true to-day as it ever was, that “whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.” The simple reason why he does it is because every son needs it, and will never learn the lessons he needs to learn without. The human heart, being “deceitful above all things, and desperately wicked,” needs this process to bring to light its hidden depravity, that it may repent, and receive help from God to become better. “Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit;” and the purging process is not a pleasant one. And I take it that the higher the station, and the more important the work a Christian has to do, the more of these chastenings and purgings he will have to bear, to fit him to do that work well. It is perfectly idle to talk of becoming a Christian of deep experience, and never having any trials, temptations, or sorrows. The heart must be wrung with anguish and sorrow to purify it from dross. Any religious teaching, that talks about always being happy in this world, and never having any trials, is spurious. It does not follow Christ, nor Paul, nor Daniel, nor Job, nor Moses, nor any of the worthies. Granted that we make ourselves a great many trials, many times when we need not, and that we ought to learn much faster than we do; what of it? Why do we not learn faster? Because our hearts are so wicked; our necks so stiff. If we were not so, perhaps we could get along with less trials. But seeing we are so, we must learn in this slow way.

And here is where the deceitfulness of this modern religion comes in. It proposes to carry us through in an easy way, leaving the painful, cleansing process out. It is going to grasp the crown without bearing the cross after Christ, which he says cannot be done. This is simply a delusion of the devil. It is but the new railroad route to the celestial city, which is found to lead to the wrong place. The fact is simply this: The idea is simply preposterous that a person with a carnal, sinful heart, deceitful above all things, and desperately wicked, surrounded by all kinds of evil influences, where the god of this world rules, who is Heaven’s great enemy, can become pure, and pass along, and never have any trials or warfare, and all be pleasant and joyous. Common sense and the Bible agree. We must fight if we would reign. This life is our trial-trip, our probation; and our faithfulness is to be tried. The world is an enemy, and we must have our affections severed from it.

“Blest be the sorrow, kind the storm, Which drives us nearer home.”

To be sure, there are joys, and peace, and rest, to the heart that fully submits to God, such as the world cannot give or take away, which far surpass earthly joys. But no one ever obtained them without bitterly repenting, and humbling the heart. Trials are designed of God to bring us where we can enjoy these. They are part of God’s great school of instruction.

I confess, for one, that I fear as much from this spirit of approximation to the world, as from anything we have to contend with, as a people. Almost every religious movement which has made any stir in the world, when it started out, its followers were humble, and God wrought through them. But, as soon as they increased in numbers, they gradually began to conform in spirit and practice to those around them, and soon lost that fervor and spirit of sacrifice that at first characterized them. If we prove an exception to this rule, it will be because we are forewarned, and shun the dangers to which we are exposed. How was it in the apostolic age? We have but to read the

Acts of the Apostles and the epistles, to learn the spirit which was seen then. We all know how gradually pride and worldliness came in, till finally the culmination was reached in the great apostasy. The same was seen in Luther’s reformation. Humility, sacrifice, and burning, humble zeal, were at first seen; but formality came in, and worldliness, which finally settled down into the state of things which is seen in the State religion of Lutheranism, but one remove from Catholicism.

The great Methodist reform left a powerful impression upon the minds and hearts of its followers. They were a humble, devoted people. Earnestness characterized their efforts wherever they went. Indeed, their zeal was almost apostolic. The Lord was with them. Plainness of dress was a distinguishing feature of the Methodists. Indeed, they, like every other people whom God blesses with his Spirit to any marked degree, endeavored to carry out the exact instruction given in the Bible on this subject. In consequence of these characteristics, the Methodists became a power in the world, for God made their influence to be felt in all directions. It cannot be denied that Methodism did a good work in the world. But that denomination to-day do not very much resemble their ancestors, certainly not in dress. The time was when they could almost be known anywhere by their exceptional plainness of attire. And it is remarkable that at that time they enjoyed much of God’s blessing. So it was with the Baptists, and, as I believe, with every other reform. But now how is it? A Methodist meeting is one of the last places where we expect to find plainness of dress. The spirit of primitive Methodism is gone also. Why do these things go together? Dressing seems to become a sort of spiritual weather-gauge. The reason I should assign is, that dress shows just about how much of a hold the fashions of the world have upon us. Dress, being upon the outside, can readily be seen, while the emotions of the heart are not seen; but it is very apt to show what is in the heart.

This was illustrated as well, perhaps, in the great Advent movement in 1844 as it ever was. That was a solemn time with the believers as they drew near to the “tenth day of the seventh month,” the great antitypical day of atonement, when the Lord was expected to appear. People began to be honest with themselves. It was surprising to see how plain people became in dress, how the adornments and artificials and all these extras of fashion somehow came off. It was not necessary that someone should stand by them and pull them off, or talk about it very much. When these people believed the Lord was coming, and that immediately, their own consciences asserted their supremacy. There was an inward recognition that these things, condemned in the Bible, were not right. They were not willing to meet the Lord at his coming, knowing that they were dressing contrary to his express commands. The Adventists of that time were a plain people. But as they began to lose their zeal, after the passing of the time, and their faith in the near coming of the Saviour, these things which had come off so peculiarly began to come on again. Thus we have another illustration of my statement that dress is a sort of spiritual thermometer.

It seems very clear to me that this spirit of approximation to the world exists very largely among our people, and I confess that it fills me with anxiety and pain. I am determined that my influence, whatever it may be, shall count against it; for it seems clear to me that, just in proportion as we give way to it, we shall lose the favor of God. If this tendency is checked, it will take earnest efforts on the part of leading men and of ministers and people to bring about the right state of things. I am most heartily in favor of placing our work on a broader basis, of having our institutions of sufficient capacity to do a great work. Such a work must be done. This message must go to all the civilized nations of the earth, and the real body of the work exists right here in the United States. Our people here have the responsibility upon them of furnishing the means and largely bearing the burdens. God, in his providence, started the work here, and we cannot neglect it without bringing God’s frown upon us for our unfaithfulness.

Our school must and will be established. Our Health Institute must and will be enlarged sufficiently to accommodate hundreds of patients at a time. Our facilities for publishing will be increased, from time to time, as it is found necessary. I have no question but these things will be done. This cause is not going to stop here, by any means. But we may as well notice and realize dangers and influences we shall surely have to meet. As the cause increases in magnitude there will be danger of increase of pride also. This always has been the case in the past, and the same principle exists in the human heart yet.

When this cause first started, those who accepted its doctrines were very largely those who had been in the great Advent movement of 1844. It was virtually an outgrowth of that, as that was the first message of the series, and this, the third. Those who had been through the first, and felt its power, and learned its experiences, were not in so much danger, perhaps, on the score of pride and love of display and worldliness as others. Their experience taught them different. Their views of these things were very radical, and any one who will take the trouble to look up the early issues of the REVIEW will find very much said in regard to these things. A very strong influence was exerted against any manifestations of pride by the ministers and prominent brethren. There was far more of simplicity than seen. It could not well be otherwise, for there was little wealth, and of course there could not be much display, had the desire existed for it; but that did not exist so much. Their Advent experience was all against such things. And I may as well add, right here, there was more power seen also; more marked answers to prayer, more faith, more devotion, zeal, and burning words of reproof against sin, than there is generally seen now.

I do believe we have been slipping away from the simplicity of the work. In our assemblies now, there is a marked contrast in some respects. Adornments of the bonnet or hat are quite plenty. Fancy collar pins, sometimes of gold, or something to imitate it, which is even worse, flaunting ribbons, bows and edging, and other ornaments are put on merely for show. Costly dresses, of rich material, also, are very plenty among those who can command the means to obtain them, the wearing of which acts very strongly as a stimulus to those who are poorer, but yet ambitious to imitate them to make an appearance. These things, I am free to say, are largely on the increase, and are all wrong. I know very well that many will think that it is small business to notice such matters; and I do not think, myself, that these things, in themselves, are the greatest sins, by any means. But these things show the strong tendency that exists. They show that love of the world, pride, love of display, conformity to fashion, &c., &c., are on the increase among us. And when that is so, we know that the Spirit of God will not be with us in power.

This shows a tendency which, unless checked, will just as surely place us where the fashionable religion of the day is, as that water will run down hill. No people ever leaped, at one jump, from humility, piety, and devotion, to pride, worldliness, and love of display. It is a gradual process. And as things exist around us and among us, if there is not great danger of our going over the same road, then I have made an entire mistake. Going, as our preachers do, with their tents to labor, where all such things are seen largely, and are thought to be all proper enough, judged by the standard that prevails in the world, it takes plain preaching and plain examples, and a determined purpose, to stand squarely up and faithfully uphold Bible plainness. Here and there those come among us who are good, sensible, honest people, who have moved in what is called “good society,” and who have plenty of means, and have been in the habit of wearing jewelry, and dressing fashionably, and they think it hard to lay these things off. The pride of the heart cannot bear to do it. That is the truth in the case. The minister wishes they would; but he thinks they are honest, and hopes they will come along by-and-by, and is afraid of offending and driving them away. So they come in about as they were, and as a consequence, others who are troubled with the same kind of vanity, take example by them, thinking they cannot be very far out of the way, or the minister would not have passed over their cases so easily; and thus a false standard has been set up. And as we all know these influences are very catching, the evil perpetuates itself.

Again, in our anxiety to enlarge our operations, and reach the large class of intelligent people of our land, we are in great danger of fostering this spirit. There is no question but what quite a large portion of those who have received this doctrine thus far have been those who have not been blessed with the best means of mental or moral training, in their youth; but they have been of the common or poorer classes of society. They have needed refining and instructing and elevating. Slackness and untidiness are not religion; and that kind of so-called humility of outward appearance which such principles would teach, is not of the genuine stamp.

But there is a large class of respectable, intelligent people who have had good training and are refined, which this truth will reach, and is already reaching. Many of this class have been prejudiced against any new thing. The lies and calumnies, so busily propagated by our enemies, have shut their ears; but the way is opening to reach them, and in short, they must be reached. But it must be admitted that fashion and dress have a very large hold upon many of this very class. The world draws upon them with fearful power. The world will hold thousands in its grasp, who will admit the truth, but feel that they cannot let go worldly pleasures or honors.

Now the question is, How are we going to get hold of this very desirable class of people? Shall we lower down the truth to their worldly standard? Shall we make it more palatable by leaving out the cross, and dressing and doing as others do? This is the policy of worldly wisdom; the same pleasant, easy-going road over which so many bodies of professors have gone from humility and power, to pride and worldliness and spiritual dearth. No, the very thing these respectable people need is to be cut off and separated from the world. They are dying now from this very disease of pride and bondage to fashion. “Come out from among them, and be ye separate,” is the only recipe that will save them. When they do this, they make the very best class of Christians. Their refinement is all right; but it needs to be consecrated to God. To make the way easy by conforming to worldly dress and fashion, is to surely ensnare these very ones we want to save. Primitive Methodism did not do this. It had its Lady Huntingtons and its people of refinement, but it taught them the Bible doctrine, just as much as it did others; and it is just such as these, who should set the right example.

We must beware of making the way to Heaven easier than Christ and the apostles have done, lest we be found in the day of Judgment to have deceived souls to their ruin. We cannot improve upon God’s way. It is enough for us that we faithfully teach it as he has given it in his word. If there were more of that spirit of trembling at his word (Isa. 66:2), instead of dodging around its unpleasant commands, there would not be such danger. Why are not the commands of God to be obeyed in dress as well as in other things? “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel. But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” 1 Pet. 3:2, 3. “In like manner also that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works.” 1 Tim. 2:9, 10.

These scriptures plainly teach that the principle of decorating or adorning for the purpose of setting off the person (and that is the only object for which it is done), is contrary to God’s word. That principle springs from the great root of pride, and that alone. The root is wrong, and all its manifestations are wrong. The wearing of gold in chains, rings, or ornaments of any kind, or in necessary articles where cheaper material will answer the necessary purpose, is also forbidden. The putting on of rich and costly attire, is also just as plainly forbidden. The apostles do not say this kind of clothing, &c., is for those who cannot afford that which is more costly. But it is very evident that what they say has reference to that very class who are rich, and influential, and most likely to deck themselves in this manner. They do not carry the idea that people have a perfect right to dress as they please, if they can afford it; but that they are responsible for their example; and as stewards over God’s money, they will be required to give an account of their stewardship. One great reason why poor people distress themselves to dress as they do, depriving themselves even of necessary comforts, is, because those who are wealthy do it first, and the poorer classes know they must follow suit, or they are not thought much of. The rich and influential have a terrible responsibility to carry for setting such examples. They will have to give account for it in the day of God. Many a poor girl has been lost in trying to follow such examples.

In no place has fashion ruled, of late years, with such tyranny as in the churches. Every godless fashion, issuing from that godless sink of wickedness, Paris, finds thousands of professed Christians to carry it into the church of God, be it ever so monstrous; and nothing could be much more so than many which are exhibited of late. The whole system is wrong, from beginning to end, and true Christians should set their faces as a flint against it. But there is even among ourselves a strong influence drawing in the same direction; not to the same extent, but which will come there if not held in check.

But there are great difficulties suggested in regard to the bearing of these texts, which to me seem plain enough. Braided or plaited hair is spoken of among the things forbidden. How about this, says one? Is it wrong to braid the hair? The original word rendered “braided” is defined by Greenfield to mean, “locks of hair braided or curled; ornamental curls.” The same principle of adorning for show is here referred to, and evidently the apostle does not mean at all that braiding which is done for convenience, and decency, and neatness. But the principle would evidently forbid much of the decorations of the hair so common nowadays, such as chignons, waterfalls and kindred abominations where, in many cases, the hair of dead folks is taken to ornament the living, and sometimes hair filled with loathsome insects, as well as big lumps of rubbish, are placed upon the back of the head to make an appearance of a luxuriant growth of hair. Such slavery to fashion is certainly forbidden by the spirit of this text.

Again, it is asked if the principle of adorning is forbidden. Are none to put ribbons or anything at all upon their bonnets or hats? Can they not wear a collar, or anything but what is absolutely useful? In the text which says, “In like manner also, that the women adorn themselves in modest apparel,” the word rendered modest is “Kosmios,” in the Greek, and means, according to Greenfield, “decorous, orderly, decent, becoming.” And he refers to this very scripture as an illustration of its meaning. The apostle’s meaning is very plain when thus expressed. This is as we should suppose godly women, whose hopes were in the other world, would want to dress. There is no slackness or poor taste or untidiness conveyed in such words as those. Neither is there anything useless, or ministering to pride, or vanity, or show; no artificials made to resemble flowers, formed of wires and gauzy cloth, instead of nature’s handiwork of beautiful workmanship, which, the more closely examined, is the more beautiful in appearance; no piling up of unseemly bumps upon the back; no lumps of dead people’s hair, or rolls of cloth, on the back of the head, to deceive people into believing that one was blessed with a luxuriant covering of nature’s own providing; no flaunting of gaudy and unnecessary ribbons, bows, and edging, put on just for show; and no hanging of pieces of metal in holes bored through the ear.

That Christians can feel justified in following on after such nonsense and folly, in view of what the Bible teaches, is simply astonishing. The whole principle is wrong. It is of the world, and the god of the world, and will perish with them. The fact is, in no way can people look so becoming as in simple, neat, plain attire, gotten up with taste. All these ornaments and fixings, only show that vulgarity of taste which desires to bring attention to one’s own person, and virtually says, “See how pretty I have made myself.” I know people would never admit this. But for what do they put these things on? What really causes them to do it, unless it be the hope that they will look more charming to somebody? I know that fashion rules the world. But of all people, S. D. Adventists, who believe in the soon coming of Christ, should do away with such folly. The people are few who can nowadays put on a becoming, decent dress, and avoid all these things, and face the world. Slavery to godless fashion rules mankind.

I do not propose, for one, to stand and pick at this or that article of attire that different persons see fit to wear. This kind of fruit only shows where the heart is. There is not much use in picking at the leaves and trying to kill the tree of pride in that way. Rather strike at its root. But we must strike against the whole system of pride of which these are partial exhibitions. We must appeal in behalf of simplicity and genuine humility, or we shall be left of the Lord. We must open our eyes to dangers of this sort, or we shall be a melancholy example of a people starting out well, but dying prematurely, while others will take the places we might have filled. God will have a simple, humble people, who will not be led by the fashions of this world; who will not worship riches, or worldly honors; a separate people, zealous of good works. Those who labor in word and doctrine must stand up against the current which sets so powerfully toward the world. Those in high places must be careful in example as well as precept. Ministers’ wives, as well as ministers, have something to do with these things. An example of the wrong kind in such will go farther in the wrong direction than the efforts of “seven men who can give a reason,” can in the other. It is so easy to go down stream, and so hard to go against the current. We can give of our means, and love to see the cause prosper, and yet be setting examples which will ruin souls in hell.

Of all classes who need to be warned in this respect, those who are well off in the world, and can dress as they please, need to be cautioned the most. Such must see to it that their example does not tell in the wrong direction, or they will not be guiltless. Plainness and simplicity must become these. These words of warning may not affect any very much. Perhaps it is not to be expected they will. But if they are not needed, at the present time, I have made an entire mistake in regard to the spirit of the Christian religion and the state of things about us, and the tendency among us. I submit them to the consideration of our people everywhere.