Publishing Committee · Rochester, N. Y. · Aug 19, 1852
BRO. SHEARS' COMMUNICATION.
By Henry J. Shears
[We cheerfully publish the following communication from Bro. Shears; and we hope that others will feel free to write out, and forward to us sketches of their experience, present views and future prospects. Such communications are calculated to add to the interest of the Review and Herald, and have a good influence on the cause of truth.]
DEAR BRO. WHITE:—I wish to address a few lines to you, although a stranger to me in person, and give a sketch of some of the dealings of God with me. Twenty-two years ago I was convinced of sin, of righteousness, and of a judgment to come; and I united myself to the Methodist Episcopal Church.
In the Spring of 1843, one of the servants of God came proclaiming the first angel's message, the hour of his judgment is come. The preaching was so powerful and scriptural, and as I loved the Lord and, his appearing, I was led to embrace it with all my heart. And when we would introduce the subject of our Lord's second coming to our ministers, some of them would repudiate the idea of his soon coming, saying that the whole world must be evangelized first, and would say all manner of evil against it, calling it Millerism, fanaticism, infidelity, a doctrine from his Satanic Majesty, and old Splitfoot, right from hell. Such were some of the strong arguments, to which some of the professed ambassadors of Christ were compelled to resort, when they could not overthrow the doctrine of the first angel's message.
In the fall of 1844, we subscribed for the Voice of Truth, and we there found Elder Marsh exposing the corrupt state of the professed religious churches, showing that they constituted Babylon, and that they were fallen, and that God's people were called upon to come out of her, that they partake not of her sins, and that they receive not of her plagues. Thus I was constrained to leave a church, of which I was a member, and to separate myself from those that were near and dear to me, by the ties of nature, and to take a stand with a people that were despised and called everything but good, because they loved the glorious doctrine of the coming and kingdom of our Lord and Saviour, Jesus Christ.
Two years ago this last Spring, Bro. Holt came to this place, and preached once to us on the necessity of keeping the commandments, and shortly afterwards he came again, accompanied by Bro. Edson. They stayed several days and preached to us, and left with us books and papers, and in a few weeks afterwards, Brn. Bates and Lillis came and preached to us. Last December, Brn. Bates and Edson came and preached to us again, and left with us books, &c.
Now it is clear to my mind that we are under the third angel's message, when God's tried and downtrodden people, who are scattered and peeled, and are willing to follow the Lamb whithersoever he goeth, should obey all the commandments of God, the whole ten of them, written by the finger of God, (the Eternal Father,) on tables of stone, and the testimony of Jesus Christ, the Son of God, who when a certain one came and said unto him, "Good Master what good thing shall I do, that I may have eternal life?"—said unto him, "If thou wilt enter into life, keep the commandments." Matt. xix, 16, 17.
Now I think that those who take the ground that the commandments of God are abolished, particularly the fourth, in which God has commanded to remember the Sabbath-day to keep it holy, are occupying a fearful position in teaching men so. The testimony of the Saviour in his sermon on the mount, is, "Think not that I am come to destroy the law, or the prophets, I am not come to destroy, but to fulfill. For, verily I say unto you, till heaven and earth pass, one jot or one tittle, shall in no wise pass from the law, till all be fulfilled. Whosoever, therefore, shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven, but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." Matt. 17—19.
"But he answered and said unto them, [the Scribes and Pharisees,] Why do ye also transgress the commandments of God, by your tradition? For God commanded, saying, honor thy father and mother, and he that curseth father or mother, let him die the death. But ye say whosoever shall say to his father or his mother, it is a gift, by whatsoever thou mightest be profited by me, and honor not his father or his mother, he shall be free. Thus have ye made the commandments of God of none effect by your tradition. Ye hypocrites, well did Esaias prophesy of you, saying, this people draweth nigh unto me with their mouth, and honoreth me with their lips; but their heart is far from me. But in vain they do worship me teaching for doctrines the commandments of men." Matt. xv, 3—9.
It looks to me that those who are teaching the observance of the first day of the week, (the day that the heathen worshiped the sun, or the day which the Popes commanded to be kept, and which has become an established law by the authorities of our land,) in preference to the seventh day, and that we should be in subjection to the government of our land, are teaching the commandments of men, instead of the commandments of God.
Again, Christ says, "But pray ye that your flight be not in the Winter, neither on the Sabbath-day." Matt. xxiv, 20. Whether this refers to Jerusalem's destruction, or the great and final conflict yet future, it certainly teaches the perpetuity of the Sabbath. Again he testifies that the "Sabbath was made for man, and not man for the Sabbath. Therefore the Son of man is Lord also of the Sabbath-day." Mark ii, 27, 28.
"Then one of them which was a lawyer, asked him a question tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.—This is the first and great commandment. And the second is like unto it, thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." Matt. xxii, 35—40.
This first shows us our duty to love and obey our Creator, God. It secondly teaches our duty to do good to our fellow men; not teaching them that God's divine law, which was given for man to obey, in order to obtain eternal life and future glory, is abolished, or was nailed to the cross and is not binding under the gospel dispensation, boasting that they are under grace, and not under the law, and also that they are under Christ, and not under Moses. As if those who were contending for the observance of the commandments were seeking to be justified by the works of the law of Moses, and also, as if Moses was some wicked vile personage. As if Moses and Christ had separate objects in view.
Moses was appointed to lead the children of Israel out of Egyptian bondage, and their hard servitude, and Christ's work is to lead his followers out of the bondage and opposition of this world, into that rest that remains to the people of God.
I fear that some who are boasting that they have Christ for their leader will find themselves sadly mistaken in the great and trying day, as much so as those Jews, who boasted that they had Abraham to their father. Christ says:
"For had ye believed Moses, ye would have believed me, for he wrote of me. But if ye believe not his writings, how shall ye believe my words?" John v, 46, 47.
"And beginning at Moses, and all the prophets, he expounded unto them in all the scriptures the things concerning himself. * And he said unto them, these are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me." Luke xxiv, 27, 44.
"For the law was given by Moses, but grace and truth came by Jesus Christ." John i, 17.
"For Moses truly said unto the fathers, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that every soul which will not hear that Prophet, shall be destroyed from among the people." Acts iii, 22, 23.
By the above quotations there appears to be a union between Moses and Christ. I think it is a safe position to keep the commandments of God, and to hear that Prophet whom Moses said, the Lord God should raise up like unto him.58I will now look at the testimony of some of the apostles, and see if they teach the abolition of the commandments of God, or of the Seventh-day Sabbath, as some do at the present day. "Be it known unto you therefore, men and brethren, that through this man [Christ] is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." Acts xiii, 38, 39. I wish here to remark that I understand Paul to mean the ritual, ceremonial law, the offering of sacrifices, which were types and shadows to bring us to the atoning, all-sufficient, antitypical sacrifice. Of this law, Christ is the end for righteousness to every one that believeth. Paul affirms, in writing to his Hebrew brethren, "For the law made nothing perfect but the bringing in of a better hope did; by the which we draw nigh unto God." Heb. vii, 19.
"For when Moses had spoken every precept to all the people according to the law, he took the blood of calves, and of goats, with water, and scarlet wool, and hyssop and sprinkled both the book and all the people." Chap. ix, 19.
"For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" Chap. ix, 13, 14.
"For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually, make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshipers once purged, should have had no more conscience of sins." Chap. x, 1, 2.
So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. Chap. ix, 23.
Again, Paul says to the Galatians: "Is the law then against the promises of God? God forbid; for if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. But before faith came we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our school-master to bring us unto Christ, that we might be justified by faith." Chap. iii, 21—25.
Now it looks plain to me that Paul makes a distinction between the law of ceremonies and the law of God. I conceive the ceremonial law to be done away in Christ. It was nailed to his cross. But not the immutable law of the living God, the ten commandments of which Paul says:
"Is the law sin? God forbid. Nay, I had not known sin but by the law. * Wherefore the law is holy, and the commandment holy, and just and good." Rom. vii, 7, 12.
"Do we then make void the law through faith?—God forbid; yea, we establish the law." Rom. iii, 31.
Paul did not intimate that the Sabbath was done away in Christ; but it is said of his meeting held at Antioch, that "when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next Sabbath. * And the next Sabbath-day came almost the whole city together to hear the word of God." Acts xiii, 42, 44.
"And Paul, as his manner was, went in unto them, and three Sabbath-days reasoned with them out of the scriptures." Acts xvii, 2.
We will see what another apostle will say: "But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." James i, 25.
"For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." James ii, 10.
Peter says: "While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome of the same is he brought in bondage. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour, Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better, for them not to have known the way of righteousness, than after they have known it to turn from the holy commandment delivered unto them." 2 Pet. ii, 19—21.
And John says: "And hereby we do know that we know him, if we keep his commandments." 1 John ii, 3.
"Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law * And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight." Chap. iii, 4, 22.
"By this we know that we love the children of God, when we love God and keep his commandments. For this is the love of God, that we keep his commandments; and his commandments are not grievous." 1 John v, 2, 3.
"And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ." Rev. xii, 17.
"Here is the patience of the saints; here are they that keep the commandments of God, and the faith of Jesus." Rev. xiv, 12.
Again: "Blessed are they that do his [the Father's] commandments, that they may have right to the tree of life, and may enter in through the gates into the City. For without are dogs and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie." Rev. xxii, 14, 15.
Now by a careful examination of the above quotations of scripture, and many more that might be quoted, on the law of God, and on the keeping of the commandments, I have been fully convinced that our only safe position is to keep the commandments, the whole of them, in order to inherit eternal life. I have read much on the Sabbath question, for and against it, for a few years past, and I had almost come to the conclusion that there was no Sabbath binding under the gospel dispensation. But I would readily admit that if there was a Sabbath binding, it was the seventh day. And I find upon a thorough investigation of the subject, that the seventh day is the Sabbath of the Lord our God, and that there is no divine authority for keeping the first day of the week. Therefore I feel bound to keep the seventh day, the Sabbath of the Lord our God.
Now when we trace the origin of keeping the first day of the week, we find it to be an institution of Papacy. And the conclusion is natural that it is a Mark of the Beast. And if the proclamation of the Second Advent doctrine synchronizes with the first angel's message, and also a call for God's people to come out from the Protestant Religious Sects, (and not out of old Rome,) which synchronizes with the second angel's message, [Rev. xiv,] the conclusion to my mind is irresistible that we are under the third angel's message. We have had two such events in the past, or else we must admit the whole Second Advent movement to be a delusion. I think no true Advent believer can in conscience admit this, notwithstanding there has been an effort made by some writers to place the three angels' messages some hundred years in the past, and others place them in the future, after the Second Advent of Christ.
This is done in order to get rid of the third angel's message, or to avoid the keeping of the commandments of God. Thus we find a perfect disagreement with these expositors of the Revelation of Jesus Christ.
Now when I look at the course pursued by some of our advent brethren, and see their warnings, and the bitter opposition they have to the third angel's message, and against those that keep the commandments of God, and the faith of Jesus, it reminds me of those who opposed the first angel's message, and their hard speeches. And to see them manifest the same spirit, I am led to cry out with anguish of soul, "How are the mighty fallen."
In conclusion, dear brother, I must confess, with a grateful heart, my thankfulness to those dear brethren for sending me the Review and Herald with other publications that I have received at their hand.—They have proved of great benefit to me. The Letters of Bro. J. N. Andrews to O. R. L. Crozier, have also been a great blessing to me. They are just what is needed. He has wielded the sword of the Spirit against the sophistry and quibbles of those that are teaching that there is no Sabbath binding under the gospel dispensation, in a manly and able manner.
We should be very glad to have some of the servants of the Lord pass this way again. Myself and wife are all that have in this place, as yet, taken a decided stand on the side of the Sabbath.
Your brother, looking for a City which hath foundations, whose builder and maker is God,
HENRY J. SHEARS.
Ameliasburgh, C. W., July, 1852.
THE BLESSED HOPE.
By Annie R. Smith
BY ANNIE R. SMITH.
I saw one weary, sad and torn,
With eager steps, press on the way,
Who long the hallowed cross had borne,
Still looking for the promised day;
While many a line of grief and care
Upon his brow was furrowed there—
I asked, what buoyed his spirits up,
O, this, said he—the Blessed Hope!
And one, I saw, with sword and shield,
Who boldly braved the world's cold frown,
And fought, unyielding, on the field,
To win an everlasting crown.
Though worn with toil, oppressed by foes,
No murmur from his heart arose;
I asked, what buoyed his spirits up,
O, this, said he—the Blessed Hope!
And there was one who left behind,
The cherished friends of early years,
And honor, pleasure, wealth resigned
To tread the path bedewed with tears.
Through trials deep, and conflicts sore,
Yet still a smile of joy he wore;
I asked, what buoyed his spirits up,
O, this, said he—the Blessed Hope!
While pilgrims here, we journey on
In this dark vale of sin and gloom,
Through tribulation, hate and scorn,
Or through the portals of the tomb,
Till our returning King shall come,
To take his exiled captives home,
O, what can buoy the spirits up?
'Tis this alone—that Blessed Hope!
Rochester, August 19th, 1852.
DELAYING OBEDIENCE.
To HAVE the understanding enlightened in regard to duty, and the conscience so thoroughly awake as to make one feel uneasy in the neglect of it, and yet to be surrounded with advisers, wearing the name and title of Christians, who are continually urging further delay, is about as uncomfortable a position as a person of fervent piety needs to be placed in. To rebuke such advisers in the faithfulness of the gospel, and yet, at the same time, to behave towards them with becoming meekness, is not the easiest thing in the world. Nevertheless, the idea that we may postpone our obedience to God for a little season, notwithstanding our convictions, is not to be tolerated.
Suppose, for example, that a person becomes convinced, that it is his duty to observe the Sabbath of the Bible—the seventh day of the week. Forthwith he is assailed by his associates with the suggestion, that he ought not to be in a hurry—that he ought to take plenty of time for consideration, at least a year. Plausible as such advice is, we offset it with a simple passage of scripture: "I thought on my ways, and turned my feet unto thy testimonies; I made haste, and delayed not to keep thy commandments." Ps. cxix, 59, 60. Here the Psalmist testifies, that he turned his feet to obedience, so soon as, by thinking on his ways, he found that he was walking astray.—He made no delay about it; he did not go about to consult the wise men of the nation; he did not examine the writings of the rabbis and doctors, to see if there was not some way of getting round the duty; he made haste to render obedience. But, now-a-days, as soon as a person's conscience begins to lash him for neglected duty, he is advised to be very careful about running too hastily. Well, we would not wish one to be too hasty; but, on the other hand, it may be well to consider whether there is not such a thing as being too tardy. Conviction of duty is not to be trifled with. When any one does violence to his conviction, he feels that he disobeys God; and such disobedience is sure to be followed by disastrous results. The voice of conscience grows more feeble, and (if the disobedience be persisted in) becomes, at length, hushed in silence. It may continue to reprove with regard to other duties, but with regard to that particular one which has been made the object of willful neglect, it reproves no more. As a necessary consequence, the soul suffers the loss of all those blessings which obedience in that one thing would bring.
Nor is this all. Conscience, having yielded to corruption in one instance, becomes ready to yield in another. Its sternness has been overcome, and it no longer guards the soul with that security which it had been wont to do. It is to the soul what the sense of modesty is to the female; and, as the female cannot allow her sense of delicacy to be trifled with without incurring the risk of a total loss of virtue, so the conscience cannot, in a single instance, be abused, without incurring the danger of becoming "seared with a hot iron." We will not undertake to say, that this is, in59every case, the result; but we do say, that there is great danger of it. We insist, therefore, that when one understands what is duty, he ought to lose no time in putting it in practice. Let him remember, too, that the wrath of God is revealed against those "who hold the truth in unrighteousness." Rom. i, 18.
But the possibility that one may be mistaken as to his duty, is often urged as a reason for delay. There may be something in this; at least, it seems plausible. Generally, however, this objection is more specious than solid. At all events, it is so with regard to those things which are the subject of direct and unequivocal command. With regard to the Sabbath, we have no hesitation in saying, that it savors of "the wisdom that is earthly." The object of those who urge it is to induce a deference to the views of those who have acquired great skill in explaining away the divine law. But we hold, that however doubtful may be the teachings of Scripture with regard to such opinions as are purely doctrinal, or however obscure the language in which its prophecies foretell coming events, with regard to the common, practical duties of life, the Word of God is so plain that there is no need for a child to be mistaken. Were it otherwise, it would be unsuited to the wants of mankind. For, inasmuch as every one must give an account for himself, and not another for him, it is necessary that each one should be able to decide his duty for himself. People of small-intellectual capacity must be able to make this decision, as well as those of more expanded powers; and children, as well as those of mature age. Hence duty must be revealed in very simple language. And how simple the language in which our duty to keep holy the Sabbath-day is revealed!—"Remember the Sabbath-day to keep it holy—the seventh day is the Sabbath." Who can fail to understand it? What untutored peasant cannot comprehend it? What child does not perceive its meaning? The command to refrain from the adoration of images is not more plain. Yet, when a person of ordinary mental powers is convinced by it, and begins to think about rendering obedience, straightway he is admonished that he does not understand it, and that he would do well to consult some learned men, some spiritual rabbis or doctors of divinity, before taking any decided steps!
And what do the learned doctors say, upon being consulted? Why, that it is the duty of men to keep holy the first day of the week. But how do they make it appear? Do they produce any precept from the Scripture, plain and unequivocal, like the fourth commandment? Not by any means. They can present nothing which is level to the comprehension of a child. Whatever they say on the subject, is entirely above the understanding of children, and entirely above the understanding of ignorant people. They talk about the magnitude of redemption, as compared with the work of creation; they have something to say about redemption being finished on the first day of the week by the resurrection of Christ from the dead; they lay a few such theological propositions together, and finally draw out the inference, that the first day of the week is a holy day. But the plain, ordinary mind, does not understand this. The child fails to comprehend it. It is true, he hardly dares to indulge the thought that learned men may be mistaken; nevertheless he is puzzled—extremely puzzled, to understand it. Is not this conclusive proof, that no such duty is enjoined in the Book of God?
We cannot, therefore, subscribe to the idea, that a person must, in reference to the Sabbath, or in reference to any other plain command of Heaven, wait to consult friends, and learned teachers, and the writings of fallible men, before rendering obedience. If God has spoken, "see that ye refuse not him that speaketh." We do not believe that any one can begin to obey God too soon.—Amer. Sabbath Tract, No. 14.
HOLINESS OF HEART.
By G. W. Holt
It is written, "Be ye holy for I am holy." 1 Pet. i, 16. The reason is here assigned why we should be holy. "The Great God of the universe is holy, and he sitteth upon the throne of his holiness." Ps. xlvii, 8. "God hath spoken in his holiness." Ps. lx, 6. God is holy in all his acts. His words are holy. His law and his commandments are said to be holy, just and good. Therefore our acts, our words and our thoughts should all be holy. "Holiness becometh thine house, O Lord, for ever." Ps. xciii, 5. It is written, "worship the Lord in the beauty of holiness." Ps. xxix, 2. We are admonished by the apostle Paul "to follow peace with all men, and holiness, without which no man shall see the Lord." Heb. xii, 14.
1. Our outward acts should be holy. Do you enquire, in what should they consist to be holy? Says God, "If ye will obey my voice indeed, and keep my covenant * ye shall be unto me a kingdom of priests, and an holy nation." Ex. xix, 5, 6. Again he says, "remember and do all my commandments, and be holy unto your God." Num. xv, 40. We see by these passages quoted, and many others that might be named, that if we would be holy we must outwardly observe all the commandments of God. All our acts should correspond with the commands of God, and the testimony of Jesus Christ. We are to walk humbly and to deal justly with our neighbor, and all with whom we have to do. Our appearance should savor of holiness. Paul speaks after this manner: "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God." Rom. xii, 1, 2. We are not to be conformed to the world in the least respect.
Says John, "Love not the world neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." 1 John ii, 15, 16. We should show by our very acts to all around us that our affections are not on the world, but that our treasure is in heaven; for where our treasure is there will our hearts be also. If we are seeking to lay up treasures in this world, we show plainly that our heart is here, and not on things above. "No man can serve two masters * ye cannot serve God and mammon."—Matt. vi, 24.
It is written, "sell that ye have and give alms;" provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. By so doing, we show to the world that we are pilgrims and strangers here, and that we are seeking a better country, even a heavenly. We are to have no friendship with the world. It is said by the apostle James: "Know ye not that the friendship of the world is enmity with God. Whosoever therefore will be a friend of the world is the enemy of God. Says Jesus: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven."
2. Our conversation should be holy. Much is said in the scriptures relative to our conversation. Peter, in view of the burning day, says: "Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness."
It is said by James: "Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness of wisdom." It is said by Paul: "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers, and grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you, with all malice."
It is evident from this scripture, that the Holy Spirit of God is often grieved away by light and vain conversation that does not minister grace. Every word that we speak should be seasoned with salt.—Says Jesus: "every idle word that men shall speak, they shall give account thereof in the day of judgment: for by thy words thou shalt be justified, and by thy words thou shalt be condemned." How careful then ought we to be to watch our every word.—If our hearts are holy, our words will be holy, agreeable to the word of God, which says, "out of the abundance of the heart the mouth speaketh." Our conversation should be in heaven from whence we look for the Saviour. One prevalent sin of the present age is filthy and idle conversation. This we meet with wherever we go, not only in the nominal church, and many of those who profess to be looking for the Lord, but even those who profess to be preachers of the gospel. If their preachers are light and vain, what may we expect of those who are looking to them for an example. Such, if they think they have the religion of Jesus, and hope for eternal life, in the end, will find themselves greatly deceived.
Jesus, our pattern, was a man of sorrow and acquainted with grief. An idle word never proceeded out of his mouth. I greatly fear that some of our brethren are deceived in this matter. My earnest prayer is that all among us, who are professing to keep the commandments of God and the faith of Jesus, and are looking for the speedy coming of the Lord, and the resurrection of the just, will strive to overcome, and put away all foolish talk and jesting, which is not convenient. And let none deceive you with vain words, "for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them." Eph. v, 6, 7.
We had much better take heed to these words of our dear Saviour who died for our transgressions to redeem us from all iniquity: "Let your communication be yea, yea; nay, nay: for whatsoever is more, than these, cometh of evil." Also, the words of Paul: "Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." Col. iii, 16, 17.
3. Our thoughts and meditations should be holy.—If our thoughts are holy, our words and actions will also be holy. We should strive by fervent prayer and supplication, to bring our thoughts in subjection to the will of Christ. And to prevent evil thoughts we should, like the Psalmist, think of the loving kindness of God. For he says: "I have thought of thy loving kindness in the midst of thy temple." And again he says: "Cleanse thou me from secret faults." The thoughts of the wicked are vain, and God is not in all their thoughts. The thoughts of the righteous are in the law of the Lord. Says the Psalmist: "I hate vain thoughts, but thy law do I love." Again he says: "Search me, O God, and know my heart: try me and know my thoughts; and see if there be any wicked way in me, and lead me in the way everlasting." And again, "O how love I thy law! It is my meditation all the day." Again he says: "Blessed is the man whose meditation is in the law of the Lord night and day."
Dear brethren, let us seek for holiness of heart.—I fear the standard is too low. Let us think upon holiness. Let us meditate on holy things. Let us talk of a holy God, and the holy angels, and read of the acts of holy men and women recorded in the word of God. The New Earth will be a holy place. Holy beings will inhabit that clime. And if we would dwell with them there, we must be holy here. The great and holy God will soon roar from on high, and utter his voice from his holy habitation. Who then will be able to stand before his holiness, while the earth is reeling, and the mountains falling, and wicked men calling for the rocks and mountains to fall on them, to hide them from the face of Him that sitteth on the throne. Who, I ask, but holy ones will be able to stand and behold that dreadful scene?
Do you realize that the Lord himself will soon appear with all the holy angels. Oh, how can we stand before that holy throng, unless we are holy?
Confession Unto Salvation
"For with the heart, man believeth unto righteousness; and with the mouth, confession is made unto salvation."Rom. x, 10.