Christian Activity to be Aroused.
By Editor
[We believe that an important prophecy has of late years been fulfilled in the nominal churches of the land, [Rev. xiv, 8.] to which they are from time to time unconsciously bearing testimony. The readers of the REVIEW will understand the following "Circular Letter of the Washtenaw Mich. Baptist Association," which we copy from the Mich. Christian Herald—Ed. REVIEW] In asking you to review with us the present aspects of the Christian cause, it is not our purpose to stir you to a new burst of grief over a languishing church, or to retail again with a useless sorrow, the story of the declensions of modern piety. Too well, already do we all know how the foul tides of fashion and folly have swept to the very altar-places of our faith, and too surely and strongly do we all feel, in our own hearts, the awful power of an over-active age which hurries us so remorselessly away from the places of holy contemplation and prayer, and plunges us into the whirling vortices of worldly care. It is rather to the fruits of this long night of declension—this sleep of the churches—that our thoughts now turn. Our Lord, in one of the most significant and instructive of his parables, says that "while men slept the enemy came and sowed tares among the wheat." In these few words there is the whole history of heresy and the various forms of unbelief and sin that have sprung up to pervert or plague the Christian church. When the Christian sowers have slept over their work, then has Satan sown the tares of scepticism and sin—broadcast has he preached, even through the church and over the whole field of the Christian enterprise, the corrupting "doctrine of devils." It is not merely the loss of Christian enjoyment and the kindred progress of the cause of Christ we are called to mourn over as the bitter fruits of this apathy. A great and terrible tide of worldly and Satanic influence sweeps us farther and farther from the shores of truth and heaven, out into the wild and stormy ocean of sin, as soon as we lay down our oars. The unused muscle withers speedily into weakness and deadly decay; the unused harp-string mildews till it can never wake again to melody; so the unexercised faith and benevolence of our churches is fast wasting into impotency and hopeless decay. Like the ancient hero prophet, while the church has reclined its head and slept in the lap of a Delilah-like world, it has been shorn of its locks of glory and strength and now the Philistines mock at its blind impotency. Nor has the evil paused within the pale of the church. As we have already stated, while the church has slept her enemies have sown tares. The times are rife with the growth of a giant ungodliness, which could never have taken root had the churches been active and flourishing. Infidelity abounds. Hiding itself under new forms, and even arrogating to itself the titles of a purer and more progressive Christianity, it is luring many to its foul and fatal embrace. Pretending to more purity and benevolence than the church possesses, it claims the leadership in reforms, and heaps its feigned contempt upon a Christianity whose wholesome conservatism it impatiently stigmatizes as fogyism. Especially does it riot in the most impious form of irreligion known as Spiritualism. Leaguing itself with evil spirits, whether in the body or out of the body, we know not, it attempts to supercede the Bible by a pretended newer revelation, and would by its Satanic show of signs and wonders, deceive, if possible, the very elect. Its leaders, everywhere, are men known a few years ago for their bold and unblushing infidelity. Its advocates boast of more than 60,000 adherents, and its orators have even invaded the pulpit with their horrible rhapsodies. We cannot too seriously entreat you, dear brethren, to avoid all enticements to visit these unhallowed "circles." Rebuke steadily these attempts to establish communication with the spirits of the dead. "When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep and mutter, should not a people seek unto their God? for the living to the dead?" Isa. viii, 19. Do not be deceived by the apparent religiousness of some of these "communications;" all experience testifies that they will increase unto more ungodliness. Intemperance, that mother vice, and nurse of all sins, is another of these tares of iniquity which has taken new root while Christian men have slept. Its ravages have been afresh, and thousands of our youth are yielding to its deadly seductions. Taking advantage of the lull in the voice of Christian rebuke which once sent it hiding in darkness and secrecy, it again stalks in open day, and young men are seen staggering in the street who a year or two since would have blushed to enter the grog shop. Entrenched deeply behind the great pecuniary and political interests it subserves, it laughs at law, and borrows new attractiveness from the countenance of law-makers. Nothing but an aroused Christian philanthropy, arming itself in the name and spirit of Christ, can save our land from witnessing anew all the old horrors of intemperance. Nor must we pass, in this glance at the consequences of the feeble piety of the times, the decline of family government and of the wholesome instruction of the young. A living Christianity has ever been ready, like its divine Author, to take little children in its arms and bless them. Educational institutions, the natural out-growth of a religion which teaches the high value and destiny of the human soul, have ever found their truest friends and supporters among the truly pious. Not only have the donations to endow our colleges, and high schools come mostly from Christian men, but they are Christian families which furnish the large majority of students for these institutions. Well may we feel therefore, the influence of the decline of vital religion, upon the cause of sound education. And who does not see that while the intellect of the nation was never receiving a more vigorous culture, the great heart is left untouched for good; that while the forms and sad facts of education—its "knowledge"—abound in a peerless profusion, the high moral inculcations the Christian aims and purposes, and the enhanced reverence for God and duty which lead to education all its refining and saving power, are almost entirely wanting. It is not that they may work for God and humanity that our youth are now educated, but that they may work more effectually for themselves. But it is especially in the family, the great primary school of the world that this evil influence has produced its worst effects. The home circle is almost an obsolete term, and the lack of a holy home influence is apparent everywhere. The increase of lawlessness and crime among the young has excited the painful remark of hundreds who have not paused to inquire "what enemy hath done it."194 Look around you, and note how few of the children of Christian parents are of late converted. The promised blessings of faith have almost ceased to be "to you and your children." Paternal solicitude for the conversion of children is swallowed up in a solicitude for gaining them an earthly hope and inheritance, and the "nurture and admonition of the Lord" has given way to the more popular nurture and admonition of mammon. Christian parents, permit us to admonish you that no grander or holier duty rests upon you than to care for the souls of your children. With almost unlimited authority and influence over them, God may well demand their souls at your hands, and the world will hold you accountable for the characters they bear. Oh! how would a large revival of our piety, dear brethren, be felt in our houses and families! How would living, zealous and active churches throughout the land, send their influence thrilling to the very centre of the seats of learning, and lead out to the service of God many a noble mind which will now waste its powers in the service of sin! How would all the business of education, even in the common schools, be made to bear holy fruits, if a prevailing absorbing piety reigned through the communities around them! Time will forbid us to go now through the whole field of our Christian life and labor, and to show how, everywhere, the tares are springing while Zion sleeps. Happy are we, brethren, if our own hearts do not each hold some vile seed of worldliness growing rank and high where the plants of grace should flourish and the fruits of the spirit ripen. Eternity will reveal what giant moral and social evils have taken root, how slavery and drunkenness and every hurtful lust have waxed strong in the land during this long slumber of the church. We do not, in a spirit of obstinate despondency, overlook the great Christian enterprises of these latter days,—the noble Christian missions which have awakened the songs of salvation on the remotest heathen shores. A grand and truthful testimony do they bear to the divine and comprehensive spirit of love dwelling in our holy religion. But even these magnificent charities languish under the general blight. Every year, their troubled cry for help tells too truly how feeble is their hold upon the churches. Dear brethren, we cannot close this fraternal cry of warning without indicating, briefly the cause and cure of this long apathy, whose consequences, as we have shown, are full of such frightful importance to the children of God and the world at large. The cause lies not in any general sluggishness existing in the minds of men. Never were the activities of the human race more fully aroused than now. No field of thought or work is left uncultivated by the keen intellect and iron will of the age. The huge earth comes daily more within the grasp of the human hand, and its subtlest agencies have been harnessed as horses to the car, and sent across continents and oceans to bear his message of trade. It is this very activity of the age that has led to the results we deplore. The minds of men are called off from the old themes of thought and conversation, and hurried to new and, falsely so called, more practical things. Christians no longer sit by their firesides, as of old, and debate the high doctrines of election, the sonship and divinity of Christ, the atonement and relations of faith and repentance and regeneration. The Christian mind has been diverted from the deep and ever needful heart-work of self-examination, and the prayerful struggle for purity of heart and assurance of faith, and led to expend its forces in external activities. Gradually it has fallen asleep to the great spiritual facts around it, and losing faith in the grand spiritual forces belonging to the church, it has sought to supply their place by the power of money and worldly policy. The decay of faith has unknit the bonds of hope, and loosened the urgency of prayer. Thus while "the form of godliness" remains "the power thereof" is fatally lacking. It is a Christianity with the Christ left out—a magnificent divine machinery with the omnipotent motive power lost, and which we are striving in vain to run by hand. It is far easier, brethren, to prescribe the remedy for this deep and slumberous apathy, than to enforce its use. The cause itself, of the disorder, indicates the cure. "Awake, thou that sleepest!" says a divine voice, "arise from the dead and Christ shall give thee light." Even a child will tell you that to "repent and do the first works" is the simple remedy for all backsliding. But in seeking to return to the old paths it must be avoided as a fatal error that we are to seek merely the renewal of old experience. Not to regain the piety we have lost, but to realize the full, pure, perfect piety of the Bible, must be our aim. The reform must be radical or it will be useless. Not to do better than we have done, but to do all things commanded us, must be the mark for our efforts. True Christianity claims that the whole life shall be religious; that the life of Jesus with all its holiness and humility, its constant self-denial and disregard of worldly wealth or honor shall be the one pattern for every Christian man. No reform therefore, can be blest of God that does not aim to meet these claims of the gospel in all their length and breadth. We need then a revival of the full Bible Christianity—a Christianity that counts "that the friendship of the world is enmity with God," and holds him who affiliates with the world and serves for its rewards, or seeks to enjoy its pleasures or honors, traitorous to the Saviour whom that world crucified. We want, brethren, a revival which shall change our religion to our fields and homes, our shops and stores with the same binding obligation as to the sanctuary or closet; that shall animate us with its consecrating love and faith when we visit or work, or buy or sell, when we eat or travel, as when we pray or preach or die. We want a conscience that shall rebuke every manifestation of unchristian temper or uncontrolled appetite, every fretful word or impatient wish or unholy desire, and "bring every thought into captivity to the will of Christ." We want a holiness that shall shine at the fireside, a mercifulness that shall extend to the brutes, a piety that shall overcome the world with all its awful power, and make us to exhibit here on earth, amidst all its difficulties and discouragements, the very temper and spirit of heaven. Finally, dear brethren, let us pray that God will again, as in the days of Luther and Whitfield, and Bunyan and Edwards, lift up afresh a standard against the enemy that is come in upon us as a flood. Let judgment begin at the house of God. Let every one of us heed for himself the admonition, Watch and pray, and every one for himself seek a speedy victory over that dread trinity of sin, the World, the Flesh and the Devil.—Circular Letter Washtenaw Association. I have read of a world of beauty,
Where there is no gloom of night,
Where love is the main-spring of duty;
And God the fountain of light.
I have read of its flowing river
That bursts from beneath the throne!
And the beautiful trees that ever
Are found on its banks alone. I have read of the myriad choir;
Of the angels harping there;
Of the love that burns like fire;
And the shining robes they wear.
I have read of the sanctified throng
That will pass from earth to heaven,
And then unite in the loudest song
Of praise for their sins forgiven. I have read of their freedom from sin,
And suffering and sorrowing too;
And the holy joy they'll feel within
As their risen Lord they view.
I long to rise to that world of light,
And to breathe its balmy air;
I long to walk with the Lamb in white,
And shout with the angels there.—Sel. Honor to Whom Honor is Due.
By Editor
A CORRESPONDENT of the Wilkes-Barre (Pa.) Record of the Times, writing from this village (Battle Creek) speaks as follows in regard to the place and its people. "THERE was an Indian battle fought there, from which the creek which empties into the Kalamazoo river at this point, and the place derived their names. It is quite an interesting place. It contains about five thousand inhabitants, many good buildings and some very pretty residences. Spiritualism is quite popular here—about one half of the people have embraced it. They are about starting a paper to be devoted to their cause. The second Adventists are also quite numerous here. Their cardinal principles of belief are these:—They believe we are in the time of the Third Angel's Message, and that the second appearing of Christ will take place before the passing away of the present generation. That the second advent excitement of forty-three was the fulfilling of prophecy, and that the parable of the ten virgins applies to it. They hold that the true Sabbath is from Friday at sun-down to Saturday at sun-down which they strictly observe. They believe in the sleep of the dead and the utter destruction and annihilation of the wicked. They hold that immersion is the proper mode of baptism, and that the Father and Son are two distinct beings. They publish a paper here that has a circulation of two thousand. A more pious, zealous and devoted and to all appearance conscientious people you will no where meet."
MOUNTAINEER.
Battle Creek, Mich., Sept 15, 1857 An exchange says that a few Sundays since, a preacher in one of the rural districts near Augusta, Me., seeing that none but females were present at the church service, rose and remarked "that all the men were evidently in the fields taking care of their hay; he thought it their duty to do so, and his to go and help them!" So he dismissed the ladies with a benediction, and went forth among his friends, to show them his countenance and help their operations by the labors of his hands. Jesting is not Convenient.
By Editor
WHENEVER you see a professor of religion given to levity, foolish talking or jesting, rest assured that that professor's religion is superficial, that he greatly needs a deeper work of grace. Holy, sanctified, uniformly consistent Christians are always cheerful, but never indulge in vanity or light-mindedness. Jesting grieves the Holy Spirit, hinders prayer, and gives the lie to our profession. Levity, foolish talking or jesting is a sin—God forbids it as positively as he forbids swearing, stealing, or lying. See Eph. v, 4. Who would think that Jesus said, "That for every idle word that men shall speak, they shall give account thereof in the day of judgment," if he were left to learn it from the conversation of his professed followers? He also says, "By thy words thou shalt be justified, and by thy words thou shalt be condemned." "Whoso keepeth his mouth and his tongue keepeth his soul from troubles." "Death and life are in the power of the tongue." "Whoso offereth praise glorifieth me, and to him that ordereth his195conversation aright, will I show the salvation of God." "Who is a wise man, and endued with knowledge among you? Let him show out of a good conversation his works with meekness and wisdom." "He that keepeth his mouth keepeth his life; but he that openeth wide his lips shall have destruction."—Golden Rule. God is Love.
By Stephen Charnock
God is love; and the manifestation of it to us was his sending "his only begotten Son into this world, that we might live through him." Hereby he not only declared himself placable—not only desirous of manifesting a scanty goodness to the creature, but to show that his nature was enriched with the choicest love and grace, and his desire that it should flow out in the highest manner through a Mediator to a polluted and rebellious world. In him God opened his bowels, which lay secretly yearning, and "brought life and immortality to light through the gospel." Both mercy and love were manifested. Love is a perfection of a higher strain than mercy. Mercy may be prevalent where love is absent. Mercy hath for its object a thing miserable. Love hath for its object a thing amiable; pardoning grace hath for its object a thing criminal. The mercy of God is manifested in the death of Christ for us when we wallowed in misery. The pardoning grace of God is declared upon us as we are loaded with guilt. Love is manifested in being well-pleased with us in Christ, his best Beloved, after we are united to him by faith, and made comely and amiable by his comeliness put upon us.—Charnock. A Christian.
By Martin Luther
A Christian is a child of God, a brother of the Lord Jesus Christ, a temple of the Holy Ghost, an heir of the kingdom, a companion of the angels, lord of the world, and a partaker of the divine nature. A Christian's glory is Christ in heaven, and the glory of Christ is a Christian on earth. He is a precious child of God, clothed in the righteousness of Christ, walking before God in holy fear and strict obedience, shining as a light in the world, and as a rose amongst thorns; he is a wonderful subject of divine grace, over which the holy angels rejoice, and whom they accompany in all his ways; he is a wonder to the world, a terror to devils, an ornament to the church, the desire of heaven; his heart is full of fire, his eyes full of tears, his breast filled with sighs, and his hands full of good works. AMONG the fiercest opponents of John Huss, the Reformer of Prague, was Paletz, once his intimate companion and bosom friend. Some persons sought to persuade Huss to follow the example of those who took sides with the Pope, and to join his old friend Paletz. To these entreaties Huss replied, "Paletz is my friend; and truth is my friend; both being my friends, it is most just that I honor truth in preference." The London Lancet winds up an elaborate scientific examination of the effects of smoking tobacco, with the following conclusions, as the least unfavorable to the habit that can be granted: "Let it be granted that there is such a thing as moderate smoking; it still remains that there is a long catalogue of frightful penalties attached to its abuse. Smoking in early life is excess. Smoking early in the day is excess. As people are generally constituted, to smoke more than one or two pipes or cigars daily, is excess. There are physiological indications, (such as profuse salivation, heart-burn, eructations, loss of appetite, especially in the morning, slowness or irregularity of the pulse, palpitation and precordial anxiety, giddiness, ringing in the ears, nausea, clammy perspiration, dimness of vision, tremors, &c.,) any of which occurring in the case of an individual, are criteria of excess." This horn is an instrument formed of the bark of the wild cherry that grows among the Alps. It is of great importance to the Alpine shepherd, as it is used as a kind of speaking trumpet, and can be heard to a very great distance. Just about the time when the sun gilds with his rays the everlasting snow on the high cliffs of the mountains, the adventurous shepherd, who has built his little chalet highest on the dizzy crags, blows a shrill blast, and repeats through his horn, “Praised be the Lord!” And the hunters who dwell around utter it again, and it is caught up and prolonged by the little valleys below. The huge piles of snow send back the solemn echo until all who hear it pause in awe. How simple, yet sublime! The hunter, when he returns at eve, wearied with the chase, repeats those loving, worshiping words, “Praised be the Lord!” When fairy-footed Spring treads on those wintry heights and melts the snow-wreaths from their brow, then, thankful for the light-eyed visitant, the Alpine horn rings clear and loud, “Praised be the Lord!” And when merry vine-clad Summer follows, breathing beauty upon those wild summits, and causing the hardy flower to blossom so sweetly in its mountain home, then in calm peacefulness the Alpine horn is heard. Winter, too, may rear his fairy palaces of cold, bright, transparent crystal, and prison the gushing streams in magic boundaries, and spread a vale of mist and snow over the crushed and withered flowers; then the hunter follows the free, wild chamois, and, returning successful, repeats in gladness, “Praised be the Lord!” The following lines were suggested by this beautiful custom: When varying hues of parting day
O'er evening portals faintly play,
The Alpine Horn calls far away,
Praised be the Lord! And every hill and rock around,
As though they loved the grateful sound,
Send back 'midst solitudes profound,
Praised be the Lord! Just heaven! has man so thankless grown
He brings no anthem to thy throne,
When voiceless things have found a tone,
To praise the Lord! Ah, no! for see the shepherds come,
Though scarcely heard the “welcome home,”
From toil of day they quickly come
To worship God. Kneeling, the starry vault beneath,
With spirits free as air they breathe—
Of pure should be their votive wreath,
Of praise to God. How lovely such a scene must be,
When prayer and praise ascend to thee
In one glad voice of melody,
Eternal Lord! All space thy temple—and the air
A viewless messenger, to bear
Creation's universal prayer
On wings to heaven. O! that for once some Alpine horn
Both closing eye and waking morn,
Would sound and bid my bosom scorn
The world's vain joys! Its treasured idols all resign,
That when life's cheating hues decline,
The one undying thought be mine
To praise the Lord! The spiritual Psalmist said that it was good for him to draw near to God. He spoke from experience. Some of my readers have had a similar experience. It is a comfort to believe that this article will be read by some who know that it is good to draw near to God. What are some of the effects of so doing—effects which led the Psalmist to pronounce it good? By drawing near to God, we are made to feel that he is love. It is not difficult to form some conceptions of the power, wisdom and justice of God. We can do all this while we remain at a distance from him. But to know the meaning of the expression, God is love, we must draw near to him. When we are near to him, we are in an atmosphere of love. We feel that God is love. All dread and distrust are banished. We see the propriety of the expression, God is love. We have some knowledge of its meaning. It is the most precious knowledge that we can possess. By drawing nearer to God, the love of sin is destroyed. No man feels any desire to sin when the love of God is shed abroad in his soul as it must needs be, when he really draws near to God. The love of sin still remaining in the converted soul, is the great obstacle to progress, and the great source of sorrow. It is the great business of Satan to multiply occasions for exciting that love, and causing it to lead to action. In repressing it and subduing it, consists the warfare that is carried on by every regenerate soul. While we are near to God, sin has no power. The soul is absorbed in an object so lovely that it can see no beauty in sin. So long as the soul is near to God, so long is the love of sin in abeyance. By drawing near to God, we forget the world, its distracting cares, and its tendency to mar our peace, and to lead us astray from duty. We are constrained to have daily intercourse with the world, and it is impossible for us not to be influenced by the scenes and circumstances by which we are surrounded. So far as those influences are unfavorable to holiness, we need at times to withdraw from them, and to fortify ourselves against them. This can be effectually done, only by drawing near to God. Then the world is no longer seen in a false light, and its influence for evil is destroyed. By drawing near to God, we get clearer views of the beauty of holiness. This is the great end of life, the great end of our being, to be holy as God is holy. When we are near to God, we are near to the great exemplar of holiness. We see its beauty and desirableness as we can see it no where else. Being thus in the immediate presence of perfect and infinite holiness, we are, in a measure, transformed into the same image. The more we draw near to God, the more holy we shall become. Truly it is good for us to draw near to God. Has God called me by his grace, he has said to me, “Go labor in my vineyard.” I desire to obey, but what can I do? I can watch over my own growth in grace. I can study God's word—meditate on his character—and call on his holy name in prayer. I can endeavor to exemplify the spirit of the gospel in my life and conversation. This I can do for myself, that I may become a “living epistle, known and read of all men.” But I can do something more. I can be of some service to the church. I can be in attendance at its meetings for prayer, and business, and public worship. I can speak a word of encouragement to the desponding, and endeavor to reclaim those who are stepping aside from the path of duty. I can contribute the due proportion of my time and money toward sustaining the church at home and abroad. Yes, and this is not all I can do—I can do something for the unconverted. I can invite my friends and acquaintances to go with me to the prayer-meeting, and to the Sabbath congregation. I can say a word to them about their souls; I can put a tract in their hands adapted to their wants; and in the Sabbath School I can labor more directly for the salvation of the young.—Congregational Herald. Is there within you, is there within you a little feeble outgoing of your affection toward Christ—a little feeble, fluttering pulsation of spiritual life? It is a work of grace—it is God’s work. It is ground for hope that you have the “Son of God,” that you have life. It is the first swelling of a little seed, which shall sprout, and shoot up, and grow unto perfect life. But it is a small and feeble, though a precious thing; therefore watch it, guard it, cherish it, culture it. Go with it to the cross, to the mercy-seat, day by day, that it may be nourished by fellowship with your Redeemer. “Let your Light Shine.”
By Bonar
WHEN first we are brought to know Christ, this light is kindled—kindled by being brought into contact with Him who is “the Light of the world.” Having been thus kindled, it must shine. The new life is the shining. The new feelings, the new desires, the new tempers, the new words, the new walk and conversation—these are the beams of light which should stream out from us upon a dark world. Knowledge of Forgiveness.
The knowledge of forgiveness is regarded by many as one of the most exalted and remote attainments of religious experience. Not clearly understanding the divine method of forgiveness, and hindered by what they consider to be a becoming humility, they say, Such a state can never be ours in this life. It is high; we cannot attain unto it. But did they rightly understand salvation by a suretyship, as revealed from heaven, they would perceive, that pardon is not directly a matter of religious experience, but of religious faith. Pardon is not a state to which the believer raises himself by a long and holy course—it is an act of God’s free mercy and grace in Christ Jesus. A full and free forgiveness is granted unto us the moment that we believe in Jesus. Even the "little children," to whom St. John writes in his first epistle, enjoyed this blessing from the commencement of their Christian course. All other Christians are equally welcome with these youthful believers to the immediate enjoyment of this privilege. Understand, then, O Christian, the gospel of suretyship clearly, that thou mayest give thanks joyfully. If thou hast confessed thy transgressions over thy Saviour’s head, if thou art thus daily laying there every sin that rises on thy conscience, then by all that is true and faithful in the promises of God, be entreated to believe with an undoubting mind, that they are all forgiven thee in Christ. PRAYER is the great remedy against anger; for it must suppose it in some degree removed before we pray, and then it is the more likely it will be finished before the prayer is done. We must lay aside the act of anger, as a preparatory for prayer; and the curing the habit will be the effect and blessing of prayer, so that if a man to cure his anger, resolves to address himself to God by prayer, it is first necessary that, by his own observation and diligence, he lay the anger aside, before his prayer can be presented; and if we pray, and so endeavor, we have all the blessing of prayer which God hath promised to it to be our security for success. Humility is the most excellent natural cure for anger in the world; for he that by daily considering his own infirmities makes the error of his neighbor to be his own case, and remembers that he daily needs God’s pardon and his brother’s charity, will not be apt to rage at the faults of another, greater than that which he feels that he is frequently and more inexcusably guilty of.—Jeremy Taylor. Be Humble, Prayerful, and Watchful
The sin you now tremble at, if left to yourself, you will commit; therefore, be humble, prayerful, and watchful. Remember Your Christian Identity
In every company, remember you profess to be a member of Christ, a child of God, a temple of the Holy Ghost.