Review and Herald, Vol. 30, No. 13. (9/10/1867)

Review and Herald

Sep 10, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Sep 10, 1867

THE SON.

By H. C. Blanchard

BY ELD. H. C. BLANCHARD.

TEXT. “Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him.” Heb. v, 8, 9.

The above words were spoken by the apostle Paul, and addressed to the Hebrews. But it is not written exclusively for their benefit; it is for ours also, that we might understand the plan of salvation, be led to embrace the gospel and be eternally saved. We propose to present some thoughts for consideration from the above words; and while we do so, we pray to be guided by the “oracles of God.”

I. The first point that claims our attention in the text is the term Son. Who is the Son mentioned here? Is he the son of Alexander the Great? Is he the son of one of the Cæsars, or of Herod the Great, as some of the Spiritualists now teach? Oh, no! He is the Son of God. We are well aware that there has been much disputation on the subject of the sonship of Christ in the religious world, some claiming that he is nothing but a man as to origin, being only about eighteen hundred years old; others that he is the very and eternal God, the second person in the trinity. This last view is by far the most widely entertained among religious denominations. We are disposed to think that the truth lies between these views.

That Christ is more than a mere man, is evident from many passages of Scripture. Peter testifies, “Thou art the Christ, the Son of the living God.” Matt. xvi, 16. And Matthew says, he was begotten of the Holy Ghost. Matt. i, 20, margin. Jesus testifies himself that he was before Abraham. Jno. viii, 58. St. John says he was in the beginning with God. Chap. i, 1–5. Heb. i, 1, 2.

This leads us to an examination of the more popular view, that he is the “very and eternal God.” We will notice one or two reasons for this view: 1. Christ is called God, therefore he is God, Jehovah. But the judges in Israel were called gods. Ex. xxii, 28. Ps. lxxxii, 1, 6. Jno. x, 34. This title is applied to the angels also. See Gen. xxxii, 30. Compare with Hos. xii, 4. Again, “and the angel of the Lord appeared unto him, [Moses] in a flame of fire out of the midst of a bush, and he looked and behold the bush burned with fire, and the bush was not consumed.” In verse 4, this angel calls himself Lord, and in verse 6 he styles himself the God of Abraham, Isaac and Jacob. Ex. iii, 1–6. See also 1 Chron. xxi, 16, 17, where David calls the angel, God. Hence, if because Christ is called God, that proves that he is the God, the same argument would prove that men and angels are the very and eternal God; for they are so called as is seen from the foregoing scriptures. If this mode of reasoning be correct, we might add a fourth and fifth person to the trinity. Now an argument which proves too much, proves nothing. Therefore we dismiss this one as unsound and illogical.

Again says the trinitarian, I and my Father are one. John x, 30. True; but does this prove that Christ and the Father are one and the same being? If it does it proves also that believers in Christ are one and the same being; for we read, “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; and the glory which thou gavest me I have given them, that they may be one as we are one.” John xvii, 20–22. This oneness does not mean that Christ and the Father are the same in being, or that believers are identical in person, by any means. The Father and Son are one in the plan of salvation, one in concert of action and government. Rev. iii, 21. But alas! Are the professed followers of our Lord and Saviour one, even in faith and practice? Ah! no. How the professed church of Christ is divided and subdivided! “But” says one, “this is all right: God never meant that we should all believe alike. We are differently constituted; and it is impossible for us all to see alike. Each one can go to the church that suits him best.” This must be a device of the enemy. He has succeeded in dividing the church to such an extent that professed Christians have concluded that it makes no difference what they believe, if they are honest. This virtually destroys the plan of salvation. God has not proposed six hundred plans in the gospel.

That the apostles taught a different doctrine in regard to the unity of the faith, from what ministers of the present day teach, we will now prove. “Now I beseech you brethren by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. Be ye of the same mind one toward another. Finally be ye all of one mind.” 1 Cor. i, 10; Rom. xii, 16; 1 Pet. iii, 8. “It is true,” says one, “that the Scriptures teach a unity of faith among believers; and this is very desirable, but how shall it be accomplished?” Not by drawing up creeds and confessions of faith; for surely this has been sufficiently tried and has proved a miserable failure.

Now I conclude that the only way for us to come into this much-desired state, is 1st, To believe that the Scriptures of the old and new Testaments contain a full and complete revelation of God’s will. This primary step toward unity must be taken, or nothing can be accomplished in this direction. 2d, To let our own wills be swallowed up in the will of God. Self, prejudice, and preconceived opinions, must lie dormant, and we must say from the bottom of the heart, “Speak, Lord, thy servant heareth.” We must search the Scriptures, “the oracles of God,” and be willing, yea, glad, to do whatsoever they command. 3d, If they say that the gifts of the Spirit are to bring us into the unity of the faith (see Eph. iv, 11, 14), let us believe it with all our hearts, and pray to God to restore all the gifts to the church, that we may finally be brought completely into the unity of the faith. Then indeed will the church be “fair as the moon, clear as the sun, and terrible as an army with banners.” God speed the day.

But we are digressing. We do not intend to enter into a lengthy discussion of the sonship, but simply to speak upon it sufficiently to prepare the way for our views on the sacrifice of Christ. We will here introduce two or three scriptures to prove that the Father and Son are two distinct beings. In Dan. vii, we read, “And behold one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him; and there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him.” We should not confound the Ancient of Days with the Son of man that was brought near before him, and to whom there was given dominion, a kingdom, &c. All can see a clear distinction between the two beings here brought to view. Again, “And he [the Lamb] came and took the book out of the right hand of him that sat upon the throne.” Rev. v, 1, 7. Surely there are two distinct beings mentioned in this testimony.

II. The Son learned obedience by the things which he suffered. Let us examine the word of God and see what the Son has suffered. His whole life while here upon the earth was one continual scene of suffering, and privation, and finally, he was betrayed into the hands of wicked men, was mocked, spit upon, cruelly treated, and last of all, nailed to the cross. Paul says, “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.” Phil. ii, 8.

A word at this point on the sacrifice of Christ, or the atonement. In order for Christ to make atonement for the sins of the world through the sacrifice of himself, he must be more than man. Let us remember that all have sinned and come short of the glory of God; Rom.

iii, 23; and that sin is the transgression of the law; 1 John iii, 4; that the wages or penalty is death; Rom. vi, 23; also that the law is holy, just, and good. Rom. vii, 12. All this being so, the whole world were justly under condemnation or sentence of death. Now a world of fallen creatures must be redeemed or cut off. We are inclined to think that the mind of the infinite Jehovah was, so to speak, almost at a loss to find a ransom for fallen man. Behold him surveying his works. He might select a man, if one could be found, entirely free from sin; but would this redeem a race? No. It would at most redeem but one sinner. Besides no man is free from sin. Here then are two reasons why some man could not be selected for this great sacrifice. God might select one of the angels; but this would fall infinitely below the price that must be paid for a whole race. Again he surveys his works. He beholds man polluted with sin under the sentence of death. He pities and loves him. His mercy is extended. He beholds his own immutable law, then looks at his Son. The worlds were made by him. Heb. i, 1, 2. Here is my only Son. He is an equivalent for the race to be redeemed. But how can I give him to die for a world of sinners and rebels against my government? He has always been faithful to my laws. [What a fitting time this would have been for the Father to abolish his law, if it could have been done, and thus save the death of his Son.] The Son replies, Father, I will willingly give my life for them. Hence we read, “For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John iii, 16.

Let us now look at the nature of Christ as he was manifest in the flesh. We have already shown that if he was nothing but a man he could not redeem a race. On the other hand, it is claimed by those entertaining the trinitarian view, that Christ is “very God and very man.” This I suppose means that in Christ were “two whole and perfect natures;” that is, take one man and one God, join them together, and you have one Christ. This is the sacrifice they propose to offer for a lost world. Well, let us see what died on the cross, according to this view. Surely not the God part of Christ; for then the universe must have been three days without a God. What then? Why the divinity forsook the humanity (the perfect man), and left it to expire on the cross. So this view gives us nothing but a perfect human sacrifice, which could at most redeem but one soul from death. But let us examine this view still further: Did the perfect man die on the cross? No. The immortal soul of the man could not die, and this leaves nothing but the human body, “the house of clay” to expire upon the cross. Then what is the great atonement so much preached about? Was Christ offered? No. Was a perfect man? No. What then? Why a human body. Truly if this be all, the Jews did well to reject Christ and cling to their offerings under the old covenant; for there was a real offering of the victim, the innocent lamb. That which was sacrificed under the old covenant really died. But if it be admitted that man is mortal and can die, it does not help them out of the dilemma. No trinitarian or unitarian who holds that man is immortal, has any sacrifice at all, except the body of Christ which was of the seed of Abraham. They tell us that Jesus died for us, but you ask them if Christ really died, and they will answer, that the God part did not. Then ask if the man part died. No, the soul is immortal and is not subject to death. What then did die? The body of Christ. But we are told that the body is nothing but the house man dwells in. What then was the offering which was made for us? Paul says “Christ our passover is sacrificed for us (or is slain,” margin). 1 Cor. v, 7. Now if the Christ forsook his body, left it upon the cross, and did not die, as believers in the immortality of the soul tell us, this testimony is not true; for the apostle positively asserts that Christ was slain for us.

To illustrate: Suppose two persons are in one house, which begins to yield to the force of a terrible storm. They both forsake it and escape to some other place of safety. After they are gone the house is utterly demolished. Then an individual reports that two men were slain in the fall of that house. Would it be true? Just so in regard to Christ. If it takes two whole and perfect natures (very God and very man, as per creed) to make one Christ; then it follows that very God and very man was slain or sacrificed for us; for, says the apostle, Christ was slain. 1 Cor. v, 7. But no one believes that the very God died. John says, “The Word was made flesh.” Chap. i, 14. For what purpose? Paul tells us: “But we see Jesus, who was made a little lower than the angels, for the suffering of death.” Heb. ii, 9. “For verily he took not on him the nature of angels: but the seed of Abraham.” Verse 16.

Here it would appear that he took man’s nature in order that he “might taste death for every one.” But if man has an undying nature, that nature could not have been given to Christ “for the suffering of death.” But man also is made a little lower than the angels. Verse 7. That the angels have an undying nature is clearly seen from the words of St. Luke: “But they which shall be accounted worthy to obtain that world and the resurrection from the dead, neither marry nor are given in marriage; neither can they die any more; for they are equal unto the angels and are the children of God, being the children of the resurrection.” This testimony clearly proves that man is not in possession of an undying nature.

Well, says an objector, Christ’s soul did not die. Let us see. “Yet it pleased the Lord to bruise him, he hath put him to grief, when thou shalt make his soul an offering for sin, because he hath poured out his soul unto death.” Isa. liii, 10–12. Says another, Christ’s life was not all taken; he certainly did not entirely die; surely there must have been a little spark of life which was not extinct. In reply it is written, “In his humiliation his judgment was taken away, and who shall declare his generation; for his life is taken from the earth.” The Son of man gave his life a ransom for many. “The good Shepherd giveth his life for the sheep.” Acts viii, 33. Matt. xx, 28. John x, 11.

Oh, what a price has been paid for our redemption! What amazing love is manifested by our Heavenly Father in the giving of his only Son to die for us! Behold the Son ascending Calvary, weak from the cruel treatment received from the Jews. See him meekly submitting to be nailed to the cross. Imagine the long iron spikes being driven through his tender feet and hands, causing the most excruciating pain. Then extended between the heavens and the earth, see his whole weight hanging by the nails driven through his hands and feet. Hear him cry, “My God, my God, why hast thou forsaken me?” This was done that I might live, and that you my hearers might have everlasting life. Oh! how I long to see my blessed Saviour and dwell in his kingdom. Thank God for the gift of his dear Son. Precious Jesus! “Thou art worthy to receive blessings, and glory, for thou wast slain and hast redeemed us unto God by thy blood, out of every nation, kindred, tongue, and people.”

III. This redemption is on condition that we obey him. What is it to obey him? I reply that to obey Christ is to obey God; for they are one in government. He says, “For I have not spoken of myself, but my Father which sent me he gave me a commandment what I should say and what I should speak.” John xii, 49. Let us notice some of the prominent doctrines which he taught.

1. The doctrine of repentance. When he commenced his mission he told the people to repent. This was also the first thing his apostles taught. See Matt. iv, 17. Mark i, 15. Acts ii, 38; iii, 19; xx, 21. What is repentance? It is ceasing to transgress God’s law. See Eze. xiv, 6. Again, “And Jesus answering, said unto them, Suppose ye that these Galileans were sinners above all other Galileans because they suffered such things? I tell you nay, but except ye repent ye shall all likewise perish.” Luke xiii, 2, 3. In this testimony, to repent is the opposite of to sin, which is transgression of the law. 1 John iii, 4. So we see clearly that Jesus and the apostles taught the observance of the law.

2. The doctrine of holiness. “Be ye holy as I am holy.” 1 Pet. i, 16. But what will make us holy? Answer. To keep a holy law. “Wherefore the law is holy, and the commandment holy, just and good.” Rom. vii, 12. But says one, “We cannot keep this holy law.” I reply, then God will supply our lack with his Spirit.

But there is a negative idea in the text. What will be the consequence of not obeying him? “But unto them that are contentious, and will not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that doeth evil, to the Jew first and also to the Gentile.” “And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels in flaming fire taking vengeance on them that know not God and obey not the gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power.”

But Jesus is the author of eternal salvation to them that obey him. Oh! glorious hope! Forever saved in the kingdom, where no sickness, pain, nor sorrow can ever reach the dwellers in that happy clime.

God grant that we all may hear those precious words of Jesus, “Come, ye blessed of my Father, inherit the kingdom prepared for you.” Amen.

WOULD YOU BE YOUNG AGAIN?

Would you be young again? So would not I; One tear to memory given, Onward I'll hie. Life's dark flood forded o'er, All but at rest on shore, Say would you plunge once more, With home so nigh?

If you might, would you now Retrace your way? Wander through stormy wilds, Faint and astray? Night's gloomy watches fled, Morning all beaming red, Hope's smiles around us shed, Heavenward—away!

Where all the parted friends, Once our delight? Dear, and more dear, though now Hidden from sight? Where they'll rejoice to be, There is the land for me; Fly, time, fly speedily! Come life and light!

A COMPARISON.

By R. M. KILGORE.

We have often thought while contemplating the actions of God's people, in these last days, and their journey through this world of temptation and sin, that a forcible comparison might be drawn between them and an army, on a long, difficult march, through a mountainous country diversified with many streams and marshes.

It is the custom, where long columns are on the march, to change, alternately, the positions of the different Divisions, Brigades and Regiments, from the front to the rear each day; those marching in front one day, taking the rear the next. As it is much easier to march in front, each soldier rejoices when he can march at the head of his company and regiment; but he is not permitted to advance farther than his proper place, or ahead of his commanding officer.

It is easier: 1. where a stream is to be crossed, a narrow defile to be passed, or an obstructed road, where but a few can pass at once, those in the rear will, of course, be hindered, and obliged to stand and wait until those ahead shall move forward; and the farther they are toward the rear of the column, the longer they must wait, while the space between them and those in front is increasing. When they have passed, in order to get in their proper places again, they must double-quick or run. 2. When the command to halt and rest is given, those in front are seated at once and resting, while those far in the rear have scarcely time to close up their ranks, and be seated, until the command “forward march” is given, when they must “fall in” their proper order again. 3. It frequently happens that many miles intervene where water cannot be had, which, when it is reached, those in front have the first opportunity to quench their thirst, and replenish their canteens with cool and sparkling water, and again resume their journey; while those in the rear come up almost famished for want of water; but those before them have so soiled the watering place and roiled the water with filth and mud, that it is not fit for use; or perhaps they have used it all up, so that their comrades are compelled to do without until they can reach a larger supply, and 4. When night comes on, those in front immediately go into camp, prepare and eat their supper, then lie down, and are sound asleep, enjoying rest; while those in the rear are still marching toward camp where they arrive hours later than their more lucky companions.

Again, there are a class of soldiers who are unruly, and do not like to be governed. Every opportunity they have, will violate the rules of the army. They leave the ranks, become stragglers, and engage in pilfering houses of jewelry and such like. They venture upon the enemy's ground; and are loitering carelessly along their way, until the army is out of sight; when the enemy, who follows in its wake, overtakes, captures, and holds them as prisoners.

The people of God are marching toward Mt. Zion. When they started for the kingdom, each one felt determined to go through. When they received the

light of present truth, they saw a beauty and harmony in God's word they never had seen before. They loved it, and rejoiced in it. They thought the way was clear and plain before them. They could see no mountains, chasms, rivers or narrow defiles in their route. They were sure that they could march in the front rank. They thought the truth so plain that they could make every body see it, and were astonished that they had not seen it before. They wondered why their teachers were so blind that they had not found it out. They felt as though they had had a resurrection to a new life. God blessed them as they stepped out upon his truth, against the world, and obeyed him by keeping all of his commandments.

But they had received the theory of the truth, they must now be tested and proved. He has always tried his people to see if they will be faithful or not. What is a trial for one is no test for another, and as every one must be proved, the Lord provides various tests, by which he proves them.

It has always been his plan to have men of his own choice, to lead his people, and he requires them to follow. He promises them blessings if they will but hear his voice, and advance with those whom he has called to go before. With some this is a trial. They cannot humble themselves enough to be led by others. They think more highly of themselves than they ought to think, and feel that they have a right to be placed at the head of the cause, where they can use the talents given them. But it generally happens that they possess no such gift; and because they are not so highly honored they make a strike, leave the ranks, and endeavor to draw with them those that they can lead. They venture upon the enemy's ground, who receives them and urges them forward in the work he has for them to do.

As God told his people in the past to move forward, in order to have them a peculiar people, and separate from those around them, they were called upon to organize. Here was a stream some could not cross, they halted and fell back, while others in faith moved forward, crossed over, and left the others in the rear, where they still remain.

They soon came to the hill of Systematic Benevolence, where many fell out of the front rank, and are yet in the rear. Those in front have ascended the hill, where they have received the blessing of God, not only in basket and in store, but by the influence of his Holy Spirit. They have been blessed in seeing the message spread, and others embrace it, until it has gained its present strength and magnitude. They see it now standing upon a firm foundation. It is not stayed in its onward march for lack of means. They stand aloof from festivals, donation-parties, and christianized gambling to raise means in order to sustain and spread the everlasting gospel of the kingdom. They choose to adopt the plain, and only scriptural mode, the tithing system, for the advancement of this great work.

Next they come to that which appears to some a great mountain, the Health Reform. Some are a little in the rear, and it appears to them insurmountable. They come up to it and fall back. They see that they must climb over craggy tea, coffee, tobacco, and other hurtful and injurious articles which have so long been in the way, that they were not able to keep their place in the front rank. They can see nothing beautiful on the summit. Their idols have blinded their eyes, and they love to have it so. Death they think stares them in the face, if they eat but two meals per day; or colds and sickness if they have proper ventilation. They are thus left far in the rear, and receive only that which those in front have trodden under foot and refused, having taken the best as they passed by.

But where are those who were in front? Why, they saw no mountain. They marched forward, and found it but a vast plain. On it were growing no poisonous nor filthy weed, nor tea nor coffee, pepper nor hurtful condiments. The animals also enjoyed life. They found that the sun was not veiled; but they basked in its light. The breath of life was not shut out from them; but they enjoyed its free use. These they found were granted unto them freely. They saw that their motto was no longer “work! work!” that they could enjoy seasons of rest, when they could serve the Creator, and not the creature. As they advanced they felt their diseases, aches, and pains leaving them, and in return buoyancy of spirit, and glow of health, the greatest earthly blessings. Thus those in front accepted the offered mercies, not given by commandment, or way of urging, but to obtain the blessing resulting from such a course of life, and habits; by obeying the laws of their being which God implanted, and cleansing the temple for the indwelling of his Holy Spirit; which will be poured more copiously upon those who are ready to receive it.

In one respect these two armies are not comparable. The first, while on the march, is compelled to follow a narrow road, through forests, over hills and valleys, so that but very few can march in the front rank, but are compelled to follow after each other; thus the column sometimes extends many miles in length; while in this army, it is the privilege of every soldier to march in the front rank, as in the above, when in line of battle, each walking side by side, and shoulder to shoulder with his brother, by grace surmounting every obstacle that the enemy may place before him, and thus gain the victory. It is their privilege to keep pace with the progress of the third message. They have every encouragement to press forward toward the prize. From the history of the past they can learn what to look for in the future. God's dealings with his people are the same in all ages; but the work which we have to do is more solemn and important than all others. Do we realize it? Do we realize the extent of the troubles before us? Are we making sufficient preparations to be shielded in the great day of wrath, gloominess and thick darkness? Do our lives always correspond with the exalted privileges we enjoy and the truth we profess? Oh! may it be said of us in that day, “well done,” “enter in.”

Then let us, if we are not marching in the front, make haste and catch up. There is danger in the rear. The enemy is on the alert, if we linger he will overtake us, and then all is lost. We see it is those who are up at every point that receive the blessings God is pleased to bestow upon his faithful children. Those too are all that will be able to enter into that rest which God hath prepared for his people. “Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith; but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” Heb. x, 35-39.

R. M. KILGORE.

Fayette, Iowa, Aug. 16, 1867.

HOLINESS TO THE LORD.

By D. F. NEWTON

“TEACH me to walk as thou didst walk, When a weary pilgrim here.”

You profess holiness, do you live holiness? Here lies the test. You tell us you are holy, enjoy the blessing of perfect love; do you practice holiness, live it out? Do you exhibit the fruits of holiness in your family, in your daily and hourly deportment? Is your temper sweet, modest, submissive, Christ-like? Is your walk and conversation such as becometh this high and holy calling? Do they bear a living witness to the fact? Do your friends and companions see “holiness to the Lord” beaming forth brightly in every look, every smile, every word, every moving muscle? Do your little ones see this, your husbands, your wives, your neighbors? Do you exhibit the fruits of the inner life in training your children for the Lord, in the way they should go? How is it also in your dietetic habits, your dress, your furniture, your out-goes and incomes?—in all your business transactions? Does the world take knowledge of your holiness, in providing things honest in the sight of all men? Do you owe any man any thing but love? Are you strictly temperate in eating, drinking, sleeping? in the use of all God’s gifts? Is your conversation chaste, meek, modest, benevolent, heavenly? Do you exhibit the fruits of holiness in regard to the poor, the sick, the afflicted, the oppressed? Do you, as Christ commands, remember those in bonds, as bound with them? Are you always ready to open your lips, “defend the poor and fatherless,” do justice to the afflicted and needy, rid them out of the hand of the wicked, seek judgment, relieve the oppressed, judge the fatherless, plead for the widows? Do you everywhere bear testimony against novel readings, and novel puffings, intemperance in the use of strong drink and tobacco in every form, the sin of oppression, the spirit of caste, the pride of aristocracy? and every secret abomination? These are test questions, standing out in bold relief, and cannot be lightly passed over, especially by those who profess the higher walks. The eye of God is upon us, the eyes of angels, the world’s eagle eye also, and its gainsayings.

It is one thing to profess sanctification, and quite another thing to live sanctification; our walk must accord with our profession. God expects it, demands it, angels, the world, justly. Holiness, to be holiness, must be Bible holiness, complete, perfectly symmetrical, God-like, Christ-like. “Every man that hath this hope in him, purifieth himself even as he is pure.” What saith God to Abraham? “Walk before me, and be thou perfect?” Christ, on the mount, commanded the disciples to be perfect. Paul, to the Corinthians, says: “Be perfect, be of one mind, live in peace.” “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.”

Peter also says, i, 15: “As he who hath called you is holy, so be ye holy in all manner of conversation, because it is written: Be ye holy, for I am holy.” “Set your affections on things above, not on things on the earth; for ye are dead, and your life is hid with Christ in God.” “Be blameless and harmless, the sons of God without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world.”

“Abstain from all appearance of evil, and the very God of peace sanctify you wholly.” Friends of this high and holy calling, is this Bible holiness your holiness? Are you walking thus circumspectly, keeping a conscience void of offense toward God and man always? Can you testify to these facts, modestly, meekly, humbly, God-fearingly? Bless the Lord, praise him for it. Your light shall break forth as the morning, the Lord will keep you as the apple of the eye, guide you continually, satisfy your soul in drouth, make fat your bones, and you shall be like a watered garden, and “like a spring of water whose waters fail not.”

Nothing so mars the peace of Jerusalem, hinders the onward progress of this blessed Bible doctrine of “holiness to the Lord,” as the inconsistent walk of those professing to enjoy it. Christ is wounded. By whom? “What are these wounds in thy hands?” Then he shall answer: “Those with which I was wounded in the house of my friends.” Zech. xiii, 6.

“Let us, therefore,” says Paul, “as many as be perfect, be thus minded. . . . Whereunto we have attained, let us walk by the same rule, let us mind the same thing. Brethren, be followers together of me, and mark them who walk so as ye have us for an example—for many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ.”

“’Tis not a cause of small import, A holy life demands, But what might fill an angel’s heart, And fill a Saviour’s hands.”

The Bible teaches us that true religion is love to God and love to man, and that there can be no true love to God where there is not love to man. “He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?”

“Who is my brother? ’Tis not merely he Who hung upon the same loved mother’s breast; But every one, whoever he may be, On whom the image of a man’s impress’d.”

We look for consistency in the every-day walk and conversation—a spirit of meek, modest, lamb-like humility—a benevolence, disinterested, exalted, Christ-like—that looks not merely on its own things, but also on the things of others; a cheerful, smiling, complacent yielding to the rights of others, where duty calls. We expect a meek, modest, retiring self-renunciation, gospel-like, in those testifying publicly the assurance of faith, great peace of mind, joy unspeakable.

We may be eloquent, loud in our professions, speak with the tongues of men and of angels, and after all be “as sounding brass, or tinkling cymbal!”

“Let us, to perfect love restored, Thy image here retrieve, And in the knowledge of our Lord, The life of angels live.”

—D. F. NEWTON, Author of “Shining Light.”

“Let the Dead Bury their Dead.”

By E. S. W.

“And another of his disciples said unto him, Suffer me first to bury my father; but Jesus said unto him, Follow me, and let the dead bury their dead.” Matt. viii, 21, 22.

The person represented here, was one of Christ’s disciples. Clement of Alexandria tells us from an ancient tradition that it was Peter; at all events it was one who was called to preach the gospel of the kingdom; for Luke records in answer to the same question, “Let the dead bury their dead; but go thou and preach the kingdom of God.”

It is not certain that his father was already dead, but, what is more probable, very aged and infirm, and his son desired to remain with, and care for, him in his old age, and finally close his eyes in death, and attend to his burial. The Saviour wished to impress upon his mind, and on the minds of his hearers, the importance of his mission and the priority of the claims of the gospel over every thing of a secular nature, even that of the claims of an aged parent upon his son for care and protection in his declining years.

“Let the dead bury their dead.” Or, in other words, let those who are spiritually dead, attend to the burial of those who are literally dead. This is evidently the Saviour’s meaning. He refers to those who were not his followers, and who remaining at home, could attend to the care of the aged and infirm, and to the rites of sepulture for the dead.

The unconverted are frequently spoken of in Scripture as being dead while living. A few references will be sufficient to prove this: “It was meet that we should make merry and be glad, for this thy brother was dead and is alive again.” Luke xv, 32. “And you hath he quickened who were dead in trespasses and in sins.” Eph. ii, 1. “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” Eph. v, 14. “And you being dead in your sins.” Col. ii, 13. “But she that liveth in pleasure is dead while she liveth.” 1 Tim. v, 6. E. S. W.

A More Sure Word of Prophecy.

“We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts.” 2 Pet. 1, 19.

ON this passage, Bishop Sherlock, Prophecy, Disc. 1, comments as follows:—

“We have a far more sure word of prophecy, namely, in evidence of the future coming of Christ in power, which was the doctrine that the apostle was desirous of proving. To prove this, he had just told them that he had been himself an eye-witness of Christ’s majesty or glory. To this it might be objected, that although his testimony showed that Christ himself had been glorified, it was no proof that he would ever again return in glory and power. The apostle may be supposed to reply, “It is true that all future events can be learned only from God. All other arguments can amount to no more than probabilities and presumptions; and a great presumption it is that Christ shall come in glory, forasmuch as we have already seen him glorified; and it is a further evidence of his power to deliver his servants, since God has openly declared him to be his well-beloved Son. But to assure us that he will indeed so come, and so use his power, ‘we have a more sure word of prophecy;’ that is, we have the very word of God, speaking by his Prophets, to assure us of the certainty of this future event. No comparison is here intended between miracles, and prophecy, as arguments for the truth of the Gospel; for St. Peter speaks only of the coming of Christ in power. And by the ‘more sure word of prophecy’ are to be understood, not merely the prophecies of the Old Testament, but probably also of the New.” The above is confirmed by the profound researches of Bp. Horsely, in four masterly Sermons on vv. 20, 21. He understands “the Prophetic word” of the entire volume of the prophetic writings, whether of the Old or New Test., then extant, or hereafter to be promulgated, i. e. the prophecies of the Christian church, together with the prophetical writings of the O. T.—Bloomfield on 2 Pet. i, 19.

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