Earlier text: THE JEWS' RETURN"WE WALK BY FAITH."
By Uriah Smith
"We walk by faith, not by sight," is the declaration of the Apostle. Thus the veil is raised and we are permitted to behold at once the secret of the Christian's life. From the days of Abel to the present, we have seen the people of God a peculiar people, shunning the broad road in which the world travels, disregarding the things of time and sense, moving in a different channel from the gay and heedless throng of sinners, in poverty and persecution always the same, overlooking the present, and resting on some glorious hope in the future. Here we find the secret motive which prompted their peculiar lives—they walked by faith, not by sight. They looked not at the things which are seen which are temporal, but at the things which are not seen which are eternal; and while contemplating the objects of their faith, we hear them burst forth in exclamations like these: Says Enoch, "Behold the Lord cometh with ten thousands of his saints." Jude 14. Says David, "O how great is thy goodness which thou hast laid up for them that fear thee." Ps. xxxi, 19. And again he exclaims, "Glorious things are spoken of thee, O city of God." Ps. lxxxvii, 3. Says Isaiah, "Therefore the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away." Chap. li, 11. And again, "For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him." Chap. lxiv, 4. And Paul entering into the same spirit thus quotes the words of the Prophet: "But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him." 1 Cor. ii, 9. We walk by faith not by sight. Nor is this the rule of the christian's life for one age only, but for all ages. No sooner do we behold man by transgression sinking into the abyss of mortality, losing right to the tree of life, and wandering from the gate of Paradise, than the promise is given that the woman's seed shall bruise the serpent's head. The great plan of Salvation begins to be unfolded, and the eye of faith is permitted to look forward to the time, when the Second Adam shall raise his children again from the abyss into which they have fallen, shall lead them back through the gates of Paradise, shall find again the tree of life, and grant them a double restoration to all its glories. Till that day arrives, it remains the leading object of our faith. It is no less so to us than it was to the patriarchs of old. Did Abraham look for a city which hath foundations, whose builder and maker is God? So do we. Were the ancient worthies pilgrims and strangers on the earth? So are we. Did they look for a better country, even a heavenly? So do we. Between their hope and ours there is this difference only: They beheld the promises afar off, and were persuaded of them; while we behold them near at hand; for now God's salvation is near to come and his righteousness to be revealed. Isa. lvi, 1. But why did they consent to be thus pilgrims and strangers on the earth? Why did they endure tortures, and trials of cruel mockings and scourgings, of bonds and imprisonment? Why were they stoned and sawn asunder, tempted and slain with the sword, wandering about in sheep-skins and goatskins, destitute, afflicted, tormented, not accepting deliverance? It was that they might obtain a better resurrection; for they walked by faith, not by sight. Heb. xi. What then shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? shall death, or life, or angels, or principalities, or powers, or things present, or things to come, or height, or depth, or any other creature? for with Paul we are to consider that "our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory: while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal: but the things which are not seen are eternal." We walk by faith, not by sight. This is our consolation in the darkest hours. It lets into our souls the light of the future world when the darkness of this becomes impenetrable. It points us to the joys and glories of the life which is to be revealed, when the sorrows of that which now is, press too heavily upon us. It brings to view the rest that remains for the people of God, when we are ready to faint by the toils of the way. And when, if we were dependent on outward appearances alone, for our encouragement, our hope would sink into entire oblivion, it animates us with new life and energy by bidding us remember the things that God in his eternal purpose of mercy and truth has reserved in store for those that love him. We walk by faith, not by sight, is our answer to the doubt-suggesting Tempter, the allurements of the world and the mockeries of the wicked. Faith, says the Apostle, is the substance of things hoped for and the evidence of things not seen. We walk as seeing things which we do not see, but which God has promised, and we therefore believe. The world may spread before us its most enticing allurements, it may raise in our ears its sweetest siren songs; but faith hears in the near future, that universal song of Jubilee, in which every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them shall be heard, saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever. And the four beasts shall say, Amen. And the four and twenty elders shall fall down and worship him that liveth for ever and ever; [Rev. v, 13, 14;] and earnestly longing to participate in that, she is contented to shut her ears to the present and patiently wait for the coming day. Since then we walk by faith, not by sight, what is our duty? Says the Apostle, We are saved by hope; but hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. Rom. viii, 24. Our duty then is to act out our faith, waiting patiently for its accomplishment looking unto Christ who is its author and finisher. "Here is the patience of the saints," says the Revelator; and our Saviour has told us, "In your patience possess ye your souls." And if the vision should seem to tarry, and the prophecies be tardy of fulfillment, and the deceiver of our souls should endeavor to make the duty of watching monotonous, wearisome and useless, then it is ours to remember that we walk by faith and not by sight, and that the great storm is surely though silently approaching. It is only the scoffers and the blind that say that all things continue as they were, and demand a promise of his coming. So must we hold ourselves waiting and watching, with our loins girded with truth, till that day comes—and behold it is not far distant—when we shall no longer walk by faith alone; when our prayer shall be turned to praise and our faith to sight. Lingering.
By J. M. McLellan
DEAR BRO. WHITE:—I have been reading a little work entitled, Home Truths; and as it may help some lingering soul to wake up to a sense of duty, I will give an extract from it as it might benefit some of the readers of the Review. "Gen. xix, 16. He lingered. Who is this man that lingered? Lot, the nephew of faithful Abraham. And when did he linger? The very morning that Sodom was to be destroyed. See 2 Pet. ii, 6. And where did he linger? Within the walls of Sodom itself. And before whom did he linger? Under the eyes of the two angels who were sent to bring him out of the city. See Rev. xiv, 6-12; xviii, 1-4. Reader, the words are solemn, and full of food for thought. Who knows but they are the very words your soul requires. The voice of the Lord Jesus commands you to remember Lot's wife. Luke xvii, 32. Let me try to show you, 1st., what Lot was himself. 2d., what the text already quoted tells you of him. 1st., what was Lot? This is a most important point. If I leave it unnoticed I shall perhaps miss that class of professing Christians I want especially to benefit. You would perhaps say after reading this paper, Ah, Lot was a poor dark creature, an unconverted man, a child of this world, no wonder he lingered; but mark now what I say: Lot was nothing of the kind. Lot was a true believer, a real child of God, a justified soul, a righteous man. Has any of you grace in your heart? So also had Lot. Has any of you a hope of salvation? So also had Lot. Is any of you a new creature? So also was Lot. Is any of you a traveler in the narrow way which leads unto life? So was Lot. Do not think that this is only my private opinion, a mere arbitrary fancy of my own, a notion unsupported by Scripture. Do not suppose I want you to believe it, merely because237I say it! The Holy Ghost has placed the matter beyond controversy by calling him just and righteous, [2 Pet. ii, 7, 8,] and has given us evidence of the grace that was in him. One evidence is that he lived in a wicked place, seeing and hearing evil all around him, [2 Pet. ii, 8,] and yet was not wicked himself. Now to be a Daniel in Babylon, an Obadiah in Ahab's house, an Abijah in Jeroboam's family, a saint in Nero's court, and a righteous man in Sodom, a man must have the grace of God. Another evidence is that he vexed his soul with the unlawful deeds he beheld around him. 2 Pet. ii, 8. He was wounded, grieved, pained and hurt at the sight of sin. This was feeling like holy David who says, I beheld the transgressors and was grieved because they kept not thy word. Rivers of waters run down mine eyes because they keep not thy LAW. Ps. cxix. 136, 158. Nothing will account for this but the grace of God. Another evidence is that he vexed his soul from day to day, with the unlawful deeds he saw. 2 Pet. ii, 8. He did not at length become cool and lukewarm about sin as many do. Familiarity and habit did not take off the fine edge of his feelings as too often is the case. Many a man is shocked and startled at the first sight of wickedness, and yet becomes at last so accustomed to see it that he views it with comparative unconcern. This is especially the case with those who live in great cities; but it was not so with Lot; and this is a great mark of the reality of his grace. Such an one was Lot, a just and righteous man, a man sealed and stamped as an heir of Heaven by the Holy Ghost. 2d. Let us pass on to the second thing I spoke of: What does the text already quoted tell us about Lot's behaviour. The words are wonderful and astounding: He lingered; and the more you consider the time and circumstances, the more wonderful you will think them. See Luke xvii, 28-30. Lot knew the awful condition of the city in which he stood. The cry of its abomination had waxen great before the Lord; [Gen. xix, 13:] and yet he lingered. Lot knew the fearful judgment coming down on all within the walls: the angels had said plainly, The Lord hath sent us to destroy it; [Gen. xix, 13:] and yet he lingered. Lot knew that God was a God that would not lie, and when he said a thing, would surely do it. He could hardly be Abraham's nephew, and live long with him, and not be aware of this; and yet he lingered. Lot believed there was danger; for he went to his sons-in-law and warned them to flee. Up, he said, get you out of this place; for the Lord will destroy this city; [Gen. xix, 14:] and yet he lingered. Lot saw the angels of God standing by, waiting for him and his family to go forth; and yet he lingered. Lot heard the voice of those ministers of wrath ringing in his ears to hasten him: Arise, lest thou be consumed in the iniquity of the city; [Gen. xix, 15:] and yet he lingered. He was slow when he should have been quick; backward, when he should have been forward; trifling, when he should have been hastening; loitering, when he should have been hurrying; cold, when he should have been hot. It is passing strange, it seems almost incredible, it appears too wonderful to be true; but the Spirit writes it down for our learning, and so it was. And yet, reader, there are many of the Lord Jesus Christ's people very like Lot. Mark well what I say. I repeat it, there may be no mistake about my meaning: I have shown you that Lot lingered. I say that there are many christian men and christian women in this day, very like Lot! There are many real children of God who appear to know far more than they live up to, and are far more than they practice, and yet continue in this state for many years; wonderful that they go no farther! They believe in heaven, and yet seem faintly to long for it. They love the Lord, the Lord Jesus, but the work they do for him is small. They hate the Devil, but they often appear to tempt him to come to them. They know the time is short, but they live as if it were long. They know they have a battle to fight, yet a man might think they were at peace. They know they have a race to run, yet they often look like people sitting still. They know the judge is at the door, and there is wrath to come, and yet they appear half asleep! Astonishing that they should be what they are, and yet be nothing more! And what shall we say of these people. They often puzzle godly folks and relations. They often cause great anxiety; they often give rise to great doubts and searchings of heart; but they may be classed under one sweeping description: they are all brethren and sisters of Lot—they linger. These are they who get into their heads false ideas of charity, as they call it. They would fain please every body and suit every body, but they forget they ought first to be sure that they please God. These are they who dread sacrifices, and shrink from self-denial. They spend their lives in trying to make the gate more wide and the cross more light; but they never succeed. These are they who are always trying to keep in with the world. They are ingenious in discovering reasons for not separating decidedly, and in framing plausible excuses for attending questionable amusements. One day you are told of their attending a Bible reading; the next day perhaps you hear of their going to a ball. They are constantly laboring to persuade themselves that to mix a little with worldly people on their own ground does good yet in their case. It is very clear that they do no good and only get harm. These are they who cannot find it in their heart to quarrel with their besetting sin, whether it be sloth, ill temper, pride, selfishness, impatience or what it may. They allow it to remain a tolerably quiet and undisturbed tenant of their hearts. They say it is their health and their constitutions and their temperments, and their trials and their way; their father or mother, or grandmother was so before themselves, and they are sure they cannot help it; but all, all, all, may be summed up in one single sentence—they linger. Ah! reader, if you are a lingering soul you are not happy. A lingerer's conscience forbids him to enjoy inward peace. Perhaps at one time you did run well, but you have left your first love. You have never felt the same comfort since; and you never will till you return to your first works. Like Peter when the Lord Jesus was taken prisoner, you are following the Lord afar off, and like him you will not find the way pleasant, but hard. Come and look at Lot; come and mark Lot's history; come and consider Lot's lingering, and be wise. Reader, I give you good counsel this day: do not turn from it; do not be angry with me for plain speaking. You live in days when a lingering, Lot-like religion abounds. The stream of profession is far broader than it once was, but far less deep in many places. A certain kind of christianity is fashionable now: to belong to some party in the church, and show a zeal for its interests; to talk about the leading controversies of the day; to buy popular religious books as fast as they come out: they no longer make a person singular; they require little or no sacrifice; they entail no cross. I bid you give diligence to make your calling and election sure. I bid you not to be slothful, and not to be careless, not to be content with a small measure of grace, not to be satisfied with being a little better than the world: I solemnly warn you not to attempt doing what never can be done: I mean to serve Christ, and yet keep in with the world. I call upon you, and beseech you; I charge you, and exhort you, by all your hopes of heaven, and desires of glory. Do not be a lingering soul! Would you know what the TIMES DEMAND? the shaking of nations? the uprooting of ancient things? the overturning of kingdoms? the stir and restlessness of men's minds? These all say, Christian, do not linger! Would you be found ready for Christ at his second coming? your loins girded? your lamps burning? yourself bold and prepared to meet him? Then do not linger! Would you be useful to those around you? would you draw men from sin to Christ? and make your master's cause beautiful in their eyes? Then do not linger! Would you help your children and relations towards heaven and make them say, We will go with you? Then do not linger! Would you have a great crown in the day of Christ's appearing and not be the least and smallest star in glory, and not find yourself the last and lowest in the kingdom of God? Then do not linger! Oh! let none of us linger. Time does not judgment does not, the Devil does not, the world does not; neither let the children of God linger. Reader, remember the souls of others, as well as your own. If at any time you see any brother or sister lingering, try to awaken, try to rouse them, try to stir them up; for these days are as they were when Lot lingered. Luke xvii, 28, 30." REMARKS:—As it was in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed. Luke xvii, 28, 30. Reader, these words are full of meaning. They convey to us an idea of the awful state in which the world will be found when the Son of man shall come, in flaming fire taking vengeance on them that know not God and that obey not the gospel of our Lord Jesus Christ; [2 Thess. i, 8;] which gospel cries out, Separation. Wherefore come out from among them and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a father unto you and ye shall be my sons and daughters saith the Lord Almighty. 2 Cor. vi, 17, 18. Here is a plain, thus saith the Lord, and a precious and cheering promise, to him that comes out from the world and the polluted temples of Babylon. [Rev. xiv, 8; xviii, 2, 4,] to walk in all the commandments and ordinances of the Lord blameless, to be received as sons and daughters. Who would not obey the call, Come out of her, to be a son or daughter of God and to be an heir of God, and a joint heir with Jesus Christ. Rom. viii, 17; Gal. ii, 29. J. M. McLELLAN.
Hastings, Barry Co., Mich., May, 1855. THE LAST WORK OF THE TRUE CHURCH
By M. E. Cornell
"Bind up the testimony: seal the law among my disciples." In the preceding chapters we have noticed several points in the testimony of Jesus which are strangely perverted and wrested from their true meaning. But there is yet one departure from a plain and positive precept of Christ, which we have hitherto left unnoticed; and as we would "bring all the tithes into the store-house," it becomes our duty (as far as possible within these limits) to plead in behalf of one of the plainest precepts of the New Testament: one which has always been disregarded by nearly all Protestant christendom. It is found in Christ's sermon on the Mount. Matt. v, 33, 34. "Again ye have heard that it hath been said by them of old time thou shalt not forswear thyself; but shalt perform unto the Lord thine oaths. But I say unto you, SWEAR NOT AT ALL," &c. Many suppose that this precept simply forbids common profanity among the wicked who take God's name in vain; but we shall see by examination that this idea is erroneous. Jesus first directs our minds to the precept that once existed, that a man should not forswear himself, but perform his oaths, &c. This will lead us to inquire, (1.) What does the term forswear signify? Webster says to forswear one's self, is to swear falsely: Jesus intimates that it was once lawful to swear, but the oath must be performed. By reference to the Scriptures we learn that such was the fact. See Deut. vi, 13. "Thou shalt fear the Lord thy God, and serve him, and shalt swear by his name."
Here is a positive command to swear by God's name; but we find it qualified by Lev. xix, 12,238"And ye shall not swear by my name falsely." We have the same in Num. xxx, 1, 2. "And Moses spake unto the heads of the tribes concerning the children of Israel saying, This is the thing which the Lord hath commanded: If a man vow a vow unto the Lord or swear an oath, to bind his soul with a bond, he shall not break his word, he shall do according to all that proceedeth out of his mouth." By this quotation we understand that it was lawful anciently for a man to swear or bind himself with a bond; but the law required the performance of the oath; and this seems to have been the only prohibition in the matter. This prepares us to understand what is comprehended in the precept, "swear not." Notice the negative manner in which it is introduced: "But I say unto you, Swear not at all." This precept prohibits doing what men were once permitted to do; viz., "To swear and perform." Webster defines it as follows: (1.) "To affirm or utter a solemn declaration with an appeal to God for the truth of what is affirmed. (2.) To promise upon oath." And he says, "This seems to have been the primitive use of swear; that is, to affirm." This conclusion of Mr. Webster, is no doubt drawn from the Scriptures; for those already quoted teach that to swear is to bind with an oath to perform; to solemnly bind to perform; giving a pledge; therefore the command to swear not by heaven or earth is against using these as a pledge. First, men are forbidden to swear at all; and then four things are specified by which men shall not swear. A principle is laid down or a reason is given as follows: 1. A man shall not confirm anything by pledging heaven, for (reason given) it is God's throne. 2. Neither the earth; for it is his footstool. 3. Nor by Jerusalem; for it is the city of the great King. 4. Neither by his head; for he cannot make one hair white or black. Man has no right to swear by, or offer as a pledge his interest in heaven, earth or Jerusalem; for these belong to God, and are sacred to him. And to swear by his own head would be to swear by his life, which is also sacred. A man has no right to pledge his own life for the performance of any thing; but how often we hear even professors of religion, while boasting of their abilities, &c., say, "If this or that is not thus and so," or "If I do not thus and so, I will give you my head for a foot-ball." The foot-ball is knocked about on the ground with a club; hence if a man were to give his head for a foot-ball, he must cause it to be severed from his body, which would of course be literally giving his own life. If a man is so weak and utterly powerless that he cannot make one hair white or black, he surely cannot restore his own life; hence he has no right to swear by his head. In the above specifications, reasons are given why men shall not swear by certain things; but the precept forbids swearing by any thing which exists. Swear not at all. After informing men what they shall not say, Jesus establishes a precedent, or gives a rule to govern them in regard to pledging or agreeing to perform any thing. It is as follows: "But let your communication be yea, yea: nay, nay: for whatsoever is more than these cometh of evil." This prohibits any thing beyond a simple statement: no pledge is to be given more than a simple promise: no consideration, either earthly or heavenly, is to be offered (beyond a mere promise) for the performance of any object. Some suppose that Jesus only prohibits swearing by what he specified; but that this idea is erroneous is evident from the epistle of James, chap. v, 12. All must concede that this chapter is prophetic of the last days, the patient waiting time of the saints; therefore we seize upon its instruction as of special importance at the present time. After exhorting to patience, &c., he says, "But above all things, my brethren, swear not: neither by heaven, neither by earth, neither by any other oath; but let your yea be yea; and your nay nay; lest ye fall into condemnation." No one can fail to see the stress laid upon this precept by the Apostle, "above all things." This language excludes all possibility of any plausible claim that this subject is unimportant. The expression, "Neither by any other oath," shows that any ceremony whatever that amounts to an oath, is forbidden. We inquire, therefore, what the term, oath, signifies? Webster defines it as follows: "A solemn affirmation or declaration made with an appeal to God for the truth of what is affirmed. The appeal to God in an oath, implies that the person imprecates his vengeance and renounces his favor, if the declaration is false; or if the declaration is a promise, the person invokes the vengeance of God if he should fail to fulfill it. A false oath is called perjury." According to Webster, then, the principle involved in an oath is a consideration of loss if the affirmation be false. Hence affirmation under the pains and penalties of perjury is forbidden: because there is a consideration of loss: a certain amount of money, or liberty is at stake. Webster defines perjury as follows: "The act or crime of willfully making a false oath, when lawfully administered." Perjury being a false oath, to affirm under its pains and penalties, is equivalent to an oath; and the law thus regards it; and any one can see that the same principle is involved. We cannot suppose that Jesus, or the apostle James, had reference to any particular form of oath; but the principle of oath-taking in general, which (as we have already seen) is for men to bind themselves to tell the truth, by some important consideration of loss; pledging in some manner a forfeiture if they witness falsely. To affirm by any object is to stake that object as a pledge or forfeiture. To affirm by the penalties of perjury is to pledge one's own liberty. For a man to affirm by his liberty is not an oath of so great magnitude as to affirm by his life, simply because the "curse," or consideration of loss, is not so great. An appeal to the Scriptures will settle this point. In Acts xxv, 12, we read: "And when it was day, certain of the Jews banded together, and bound themselves under a curse, (or with an oath of execration, margin,) saying, that they would neither eat nor drink till they had killed Paul." That this binding under a curse (penalty) was an oath, is evident not only from the marginal reading, but also from the testimony of Paul's nephew; [see verse 21;] . . . "for there lie in wait for him of them more than forty men, which have bound themselves with an oath," &c. From this it is evident that binding "under a curse," and "with an oath" are the same. In this instance life was at stake. This was a more solemn oath than to pledge liberty or gold. Nothing is dearer than life. In verse 14, the conspirators against Paul speak as follows: "We have bound ourselves under a great curse (oath) that we will eat nothing until we have slain Paul." From the foregoing we conclude that to affirm under any penalty is an oath. We have instances of the followers of Christ affirming, but not under any penalty. Rhoda affirmed that Peter was before the gate. Acts xii, 15. Paul affirmed that Jesus was alive. Acts xxv, 19. Paul instructed Titus to affirm constantly that believers should maintain good works. Titus iii, 8. These affirmations were all according to the rule which Jesus had laid down. In every case it was a simple statement of yea, yea: or it is so, without pledging money, liberty or life. To affirm under the penalties of perjury, is more than yea, yea: nay, nay; and therefore "cometh of evil." Brethren, beware! But some brother may object and say, We may not raise our hands to the words, "You do solemnly swear," &c., but we may affirm. This was the way the Quakers reasoned; and to satisfy their consciences a provision was made in the law. For their sake the law-makers invented a new form of oath, involving the same principle. Now brother, let us compare the two ceremonies, and see which is the strongest. Come and let us reason together. (1.)
"You do solemnly swear in the presence of God, that the evidence you shall give shall be the truth, &c. So help you God."
(2.)
"You do solemnly affirm under the pains and penalties of perjury that the evidence you shall give shall be the truth," &c. Now if there is any difference in these two forms of oath the latter is the most solemn; because the penalty is referred to in the ceremony. The words, "in the presence of God," and "so help you God," are perfectly harmless, unless their use in oath-taking be a violation of the third commandment. The man that affirms does it in the presence of God, although it is not expressed; and the words, "so help you God" do not make the oath any stronger, simply because they do not express the least consideration of loss. When it is once settled that it is the penalty that makes the oath, all will be clear and plain. Where there is no forfeiture either expressed or implied, the ceremony (whatever it may be) is not an oath. The term swear cannot be used with any propriety except in an oath. It is the mere name of a principle; and substituting affirm does not in the least alter that principle; hence the oath of affirmation would be the same as any other oath if under the same penalty. We have the following from Bouvier's Dictionary of Law, Vol. 2, p. 251. "Oaths are taken in various forms," &c. After speaking of an oath by the words, "You do solemnly swear," &c., he says, "In another form of attestation commonly called affirmation, the officer repeats, 'You do solemnly and sincerely declare and affirm,' &c., and adds, 'The oath however may be varied in any other form in order to conform to the religious opinions of the person who takes it.'" Here is an explanation by a standard author. Mark: he says, "The oath may be varied in any form to suit the religious opinions of the person who takes it." The Quakers' conscience is satisfied by having the oath varied so as to make it the "oath of affirmation." But can an oath be varied to suit the religious opinions of the remnant who are binding up the testimony, and to whom the epistle of James is directed? We answer it is impossible to vary an oath so as to conform to the rule which Jesus has laid down. The oaths of the remnant cannot be varied, because Jesus has forbidden such oaths coming into existence. "Swear not at all." The instant a man brings an oath into existence, that very instant he swears. The testimony of Jesus does not forbid any particular form of oath, but all oaths of whatever form. Any form of ceremony that involves a penalty, is an oath. The form may be varied a thousand times, and yet the principle involved be the same. It is swearing by the penalty, (forfeiture,) whatever it may be. But should any brother still say that the principle is not the same in all ceremonies where it is by a penalty, that a man may affirm (swear) by the pains and penalties of perjury and yet it is nothing; let such an one be corrected by the testimony of Jesus. See Matt. xxiii, 16-23. "Wo unto you ye blind guides, which say, whosoever shall swear by the temple it is nothing; but whosoever shall swear by the gold of the temple he is a debtor. Ye fools and blind! for whether is greater, the gold, or the temple that sanctifieth the gold. And whosoever shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty, (margin, debtor or bound.) Ye fools and blind; for whether is greater, the gift, or the altar that sanctifieth the gift? Whoso therefore shall swear by the altar, sweareth by it and all the things thereon. And whoso sweareth by the temple, sweareth by it and by him that dwelleth therein. And he that shall swear by heaven sweareth by the throne of God, and by him that sitteth thereon." Jesus here teaches that a man is just as much bound when he has sworn by the altar as by the gift that is on the altar; and the reason he gives is that the gift is no greater than the altar upon which the gift is offered. The gift and the altar, the temple and the gold, are alike important. How vain was the239reasoning of the Pharisees, and yet their saying that a man was not bound when he swore by the altar or temple was no greater an inconsistency than it is for a man now to say that to affirm under (by) the pains and penalties of perjury, is not swearing, because the term "swear" is not used in the ceremony. Let it be remembered that the original word now translated swear represents a principle, and that principle is being put under extra bonds to tell the truth. All men are bound to speak the truth, as far as a moral principle will bind men. And there is no virtue in a man's speaking the truth merely because he is bound by an oath to do it. And the system of oath-taking in this dispensation, involves the principle that the precept, "Thou shalt not bear false witness," &c., written upon the hearts of men, is not sufficient to deter them from speaking falsehoods. Of the extent of the violation of this precept, swear not, it is hardly necessary to speak at length. Every officer in the United States, from the President down to the pettiest officer in a common-school district are obliged to take an oath. Editors cannot collect their subscriptions, without swearing that they have published the paper. No difference if the court, and every man in the village knows that he is the publisher of said paper; the law will not be satisfied without an oath. In the State of Michigan the law requires that every man, liable to taxation, shall make a statement of his taxable property, and then swear or affirm that the statement is correct. The fine for neglecting to comply with this law is $25. For two years past the churches in Michigan as a general thing have refused to comply with the law. But our faith in regard to oath taking has been explained to the collectors, and the brethren have been pardoned with only one exception. Bro. J. P. Kellogg, then residing in Livingston County was compelled to pay the fine. But the town soon became ashamed of it and voted the money back. One brother in Wisconsin was summoned as juror, and upon refusing to take an oath in any form, because he respected the testimony of Jesus, was discharged. Lawyers everywhere admit that any form of ceremony which will satisfy the law is in reality an oath. Religious men of almost all denominations have violated this precept without scruple. A plainer or more definite precept is not found in all the teachings of Christ, and yet with the Bible in hand learned ministers and commentators have totally neglected it. Like the fourth commandment it has been spiritualized and wrested from its true meaning, and thus explained away. They have claimed that it forbids the violation of the third commandment, "Thou shalt not take the name of the Lord thy God in vain," &c. If this is the intent of our Saviour's precept, we must conclude that it was once lawful to profane God's name; because it is an exact negative to the former precept, "Thou shalt swear by my name and perform," &c. The subject which the Saviour introduces is the system of swearing and performing, which we have clearly established to have been lawful in the typical dispensation. We have also seen that the ancient swearing was the principle of binding with a bond; hence the precept, "Swear (be bound) not at all" is so plain that there is no excuse for its violation. In conclusion we would say to the remnant, Bring all the tithes into the storehouse. You have engaged in the work of restoring paths to dwell in, and consider the sealing of the law very important. I beseech you neglect not to bind up the testimony. The law only is not a sufficient shield against all the errors of this time, hence we are directed also to the testimony. Then my brethren above all things, SWEAR NOT, LEST YE FALL INTO CONDEMNATION. The law and testimony composes our shield, our test and perfect detector. With these we are able to detect false ways, and shun the legions of fables, which are to lead the world captive in the last days. Those that heed the warning of our text, and keep the law and testimony perfectly, will not fall into condemnation. They will shun the worship of the beast and his image, the mark and number of his name. When the dragon's fire is kindled to a flame, they will realize a mighty deliverance; be sheltered from the seven last plagues, and sing the song of Moses and the Lamb on mount Zion. In view of an eternal life of glory in the kingdom of God; saved from sin and all its consequences; we beseech you dear fellow mortals to heed the warning voice, of the last message of mercy to poor fallen man. Despise not this warning. Its last notes will soon die away, and then will
"Stern justice lift the avenging sword
To slay the mockers of God's word."
O then improve the present; for yet a little while and the voice of sweet mercy will be heard no more. Fear not the reproach or revilings of men, but be willing to suffer persecution. Be wise and sacrifice all for glory and do it now. Let the signs of the times admonish you to make no delay. The days are evil; therefore redeem the time. The present in mercy is given us, and as the poet says,
"We are living, we are dwelling
In a grand and awful time,
In an age on ages telling,
To be living is sublime.
Hark! the waking up of nations
Gog and magog to the fray,
Hark! what soundeth? is creation
Groaning for its latter day?"
And now patient reader, I must bid you farewell. If you will keep the Law and Testimony unto the end, I shall expect to meet you in the kingdom of God. May this be our happy lot. Amen.