Earlier text: The Bible no Refuge for SlaveryThe Scattered Flock.
By Editor
THE Scriptures represent the people of God as being scattered when the great Shepherd comes to gather them to himself. It is not God's plan that they should colonize, and hide their light under a bushel; but it is evidently his will that they should be scattered, that they may better be the light of the world, as a city upon a hill. It is regarded as desirable by many Sabbath-keepers to be with those of like faith. Some move at a sacrifice of property in order to be in the midst of a church. This may be best in some instances, while in many it may be a sad mistake. It is best for us to be where the Lord would have us. Should we locate in certain localities, and settle our preachers over a few large congregations of Sabbath-keepers thus gathered together, we should as a people utterly fail to do what the Lord designs to accomplish by us. Our preachers must constantly enter new fields, and leave believers well organized to form characters as Bible Christians without being held up from week to week by the labors of our ministers. If their numbers be very small, it will be better for them to learn to maintain the worship of God, and stand up alone in the world, as far as ministerial help is concerned, as lambs among wolves, than to move to some locality where they can lean upon some experienced church. Those who do not learn to stand up, and bear their own weight as true Christians, generally sicken and die. There are many who enjoy the benefits of a good church who fail to bear their share of the burdens of the way, and do not properly prize the blessings that surround them. These would make better Christians alone where they would have to work or give up. Where they are, unless they reform, they are sure to give up in the end, and we think their danger of this would not be increased by being alone. We are indeed a scattered people, and it is as God would have it, that we may better be light-bearers in the midst of the moral darkness of this world. Quite a definite idea is given of the scattered flock in the fact that seven hundred copies of the Review are sent alone to as many different post-offices. And then very many of these silent messengers go out in twos and threes, and so on up to larger packages, to as many more post-offices from Maine to California. And the Review is the only weekly preaching that these scattered ones enjoy. We pause and reflect upon the vast mission of this sheet, and the importance of the work in which it is engaged. Let contributors, and those who should contribute something toward making up the weekly amount of spiritual food for the scattered flock, also reflect. They have a duty to do. God requires it at their hands. The Review should be like a well-furnished table. It should go out to its scattered readers laden with a choice variety of spiritual food. It should contain sound doctrine, rich experiences, stirring exhortations, and words of comfort to the sad and desponding. The hundreds of lonely ones of the scattered flock must be fed. Each number of the Review should contain short sermons, and the experiences and exhortations in the letter department from scores of warm hearts must constitute a weekly conference-meeting for these isolated ones. The Review is not what it should be. May God help the Editor to better perform his duty. And may the blessing of Heaven rest upon all who take up their pens to contribute to its columns. Our preachers should write more. When they come in possession of rich thoughts they should put them on paper, and send them to the Review, and not let them fade on their hands. Do they enjoy freedom in preaching, praying, or in meditation upon the glories of the coming kingdom? Does the light of Heaven shine upon their path? Do they see souls coming to Christ? Do they at such times triumph in the mighty God of Jacob? Then let them take up the pen, and, under the full glow of this inspiration, write burning words of holy experience to cheer on the scattered flock. And, besides our ministers, there are hundreds who can contribute to the intellectual and spiritual interests of the Review. We do not ask any one to copy old articles, or to try to get up a cold, stiff article, made up of old, worn-out, common phrases. These will fill up our paper, tire the reader, and benefit no one. We want some of your thoughts, simply, yet carefully expressed, from your heart and mind, imbued with the Spirit of God. Write freely and frankly, much as you would address a familiar friend. The Review must be rich in Bible doctrine and experience. And may God bless all the means employed to lead on the scattered flock. A New Argument for the Abolition of the Law.
By R. F. Cottrell
Eld. C. F. Sweet, of the law-abolishing fraternity, since God has begun a good work in Lockport, has recently made an effort there to overthrow the holy principles of the government of the Most High, by proving that the ten commandments are abolished. As it will doubtless be interesting to the readers of the Review to be informed of every new argument of the adversaries of truth ("All thy commandments are truth," "Thy law is the truth") I give his exposition of Isa. viii, 16, which was claimed with much assurance to prove that the ten commandments were to be abolished for the benefit of the gospel dispensation. The text reads, "Bind up the testimony, seal the law among my disciples." He proved, by a reference to a number of passages of Scripture, that God's testimony was the ten commandments, engraved upon the two tables of stone, and deposited in the ark of the testament, and that there was "nothing in the ark" but this testimony when it was deposited in the temple of Solomon. 1 Kings viii, 9. He said that the disciples in the text were the disciples of Jesus Christ. All this I admitted in my reply. What then was his argument? you ask. It was that the terms, "bind up," and "seal," proved that this law would go "out of use" among the disciples. He commented thus: "Roll up the scroll of the law; bind it up—lay it aside." As I said, I admitted that he was right concerning the testimony, and also concerning the disciples. Moreover that the text is addressed to the disciples of the last days—those that are waiting for the coming of the Lord. Verse 17. But the text does not say, Seal the law from the disciples, but among them. I then referred to the following expressions of scripture for the sense of the term, "bind up." "Bind up the broken-hearted." Isa. lxi, 1. "Bind up that which was broken." Eze. xxxiv, 16. "He hath torn, and he will heal us; he hath smitten and he will bind us up." Hos. vi, 1. "In the day that the Lord bindeth up the breach of his people, and healeth the stroke of their wound." Isa. xxx, 26. The testimony must be bound up, because it has been broken. The power that was to "think to change times and laws," Dan. vii, 25, and those that have followed in his wake, have broken the testimony, till a class has arisen that claim that it is utterly abolished. It is now being bound up among the disciples; and while the law is sealed (confirmed, ratified), the disciples receive the seal of the living God. But verse 19 gives us the when. "When they shall say unto you, Seek unto them that have familiar spirits," &c. Eld. S. will tell you that now is the time—that this is now being fulfilled. Well, when this is being done, the prophet bids us, "To the law and to the testimony: if they speak not according to this word, it is because there is no light in them." Eld. S. told us that that law was out of date, and that we had no right to appeal to it in the Christian age. Then he proceeded to Rom. vii, where Paul appeals to it and shows its work in conversion, convincing men of sin, and declares that it is spiritual, holy, just, and good. Here he claimed to prove that the ten commandments were "dead," but unfortunately entangled himself by saying that "we become dead to the law at conversion," the very thing that the apostle teaches, and hence the law did not expire at the cross, but holds its dominion over the sinner till he is converted. It would be strange indeed if the Christian was at liberty to violate the law that holds the sinner under his condemning power till he repents of its transgression, and comes to Christ for157 pardon. Then the law was not crucified with Christ for the benefit of all who have lived since that time, but lives to be abolished every time a sinner is converted! And Christian liberty consists in liberty to violate that law which holds the poor sinner under its dominion till he becomes dead indeed to sin (sin is the transgression of the law) by the crucified body of Christ, and alive to God. Then the fruit he is to bring forth unto God, is to break his commandments and teach men that they are abolished! Such is the consistency of law-abolishing theory. I have said more than I intended, when taking up the pen, but one more rare idea, which is doubtless a very valuable accession to the theory under consideration. It is this: "The law," that is, the ten commandments, "only touched the acts of an individual. A man could keep the whole of it and yet be a wicked murderer. The old law could not touch him." If Eld. S. is the original discoverer of this great truth(?), his party should confer upon him some special honor. To make the law, which David said was "perfect, converting the soul," so imperfect, touching only the outward acts, and not able to condemn the murderer in heart, lays so broad a ground for modern "progression," that a spiritualist, it seems to me, would move a vote of thanks to the Elder for so important a discovery. But after claiming from Matt. v, 21, &c., that the Saviour "legislated" upon the law, and quoting the new commandment to the disciples to love one another, he said, "The law now looked at the spirit." This was a great improvement, if his former declarations were true. Had he read in the same chapter the positive testimony of the Saviour concerning what he was pleased to call the "old law," verses 17-19, it would have exposed his own folly and that of every one who should attempt to "legislate" upon this law. But this he did not do. Or had he read concerning the law of which Paul discourses to the Romans (which he rightly claimed to be the ten commandments), what is said in chap. ii, 12, 16, he might have learned that the "secrets of men" will finally be judged by that same law which he so falsely and irreverently declared could only touch the outward actions of men. Yes, the secret violator, as well as he that openly breaks it and teaches men so, will find that God's commandments are "exceeding broad." O, that they would be wise betimes, while an intercessor stands between them and that broken and insulted law! A High standard.
By E. GOODRICH
It is often, though incorrectly remarked, that “It is a poor rule that will not work both ways.” It is true that when the relation of things and things to be compared are equal, a good rule will work both ways. But when the things to be compared have no affinity for, or bear no resemblance to, each other, as when we wish to compare vice with virtue, or attempt to weigh truth in the same scale with error, then, though we have ever so good a rule it will by no means give the same result reasoning either way. As to truth she shines by her own native luster. She needs not, she cannot borrow, beauty; for she is beauty herself. But it is not so with error or falsehood. All her charms are borrowed. All her loveliness is stolen; and it is only by assuming the name, and wearing the garb of truth, that she gains admirers. Thus it is with virtue and vice: while the former contains all that is amiable and is the sum of all worth, and therefore cannot be false even to herself, the latter having nothing that she may call her own, only allures by false charms those who are afterwards her slaves. A high standard. All may have their mottoes, their maxims, and rules of action; and it is well that they should; for perfection in theory necessarily precedes perfection in practice. No person can be perfect in practice following an imperfect theory. And no man can be a high Christian having a low standard of action. Men are seldom if ever as good as they profess, while they are frequently, if not generally lower in practice than in theory. And the thing is no wonder; for it is far easier to design than to execute, to preach than to practice. Even the clinch-fisted miser may talk benevolently and praise deeds of charity; yet when he is called upon to put his hand into his pocket and pull out the stingy coin, his treasure around which clings his very soul, the thing is easier said than done. And it is true that a man with fair exterior,* with smiling countenance, and smooth words may harbor deadly hatred in his heart. The openly professed Christian may be in reality no more than a painted infidel. A man may profess faith in the operations of the Spirit of God, yea, may profess to be sanctified by the Holy Ghost, and yet be as carnal as any beast of the field, yea, we may profess faith in all the gifts and graces of the Spirit and have none of them. But suppose we change the thing around and see if the rule will work just the same both ways. Who ever saw a devout Christian openly denouncing Christianity. Who ever saw the man who loved purity and truth profess to love the unclean and false. Again, would, or could, a man in whom the love of God was shed abroad in his heart by the Holy Ghost, say that he did not believe there was any spirit but the Bible? No; the rule will not work at all this way; for we never give a man credit or judgment for more than what he claims. We never suppose a man better than he professes to be. The foregoing views and principles being true we may reasonably ask, Where are we? and what can we expect of the churches of the present day? How can they expect that God will, or can, in a copious and wonderful manner pour out his Spirit upon them when with united voice they contend that the age of wonders, the age of apostles, the age of prophets, the age of miracles, the age of healing, the age of different kinds of tongues, the age of extraordinary faith and all such like, has long since passed away? How can God favor such a people? Take those even who aim the highest; who seeing the apostasy of the times and the downward tendency of all things strive to lift up the standard of truth and vital piety by painting in the most glowing colors some of the apostolic churches or models to which we should look, and after which we should pattern, in our lives and walk. Go to these and in so many words ask them how many of the characteristics of an apostolic church have the churches of the day a right to expect or pray for. The idea of a model is a pattern to be imitated or followed. And this idea that any of the apostolic churches having all the gifts bestowed upon and set in the church can be a proper model for us and yet we are to have but a precious few of the gifts and manifestations of the Spirit is itself a model humbug; it is a body without breath, a form without the power. And it is unaccountably strange that those who profess to be looking for the coming of Christ and who expect us to contend earnestly for the faith once delivered to the saints, when any one instance of such faith is presented before them as a practical thing, are ready to scoff you out of countenance. I do not say that those who profess to keep the commandments of God and have the faith of Jesus are just what they ought to be, and where they ought to be, but this I do say, to turn back and strike hands with them who contend for a low standard is death without remedy. E. GOODRICH.
Edinboro, Pa. Report from Bro. Hutchins.
By A. S. Hutchins
BRO. WHITE : We reached home last week after an absence of eleven weeks. Sabbath and first-day, March 28 and 29, we spent at Stowe, Vt. By some, the necessity of organization had long been felt here. Six or eight weeks since, the brethren and sisters held a meeting preparatory to organization, in which they shared largely of the presence and blessing of the Holy Spirit, while laboring to remove those obstacles that lay in the way of gospel order. On first-day we assisted in further setting things in order. A church was organized, consisting of nine members. Brethren who have often failed to obtain desired victories here, now feel an earnestness for the mastery, which we trust will result in a perfect victory by assisting grace. The church entered in good earnest upon the plan of systematic benevolence. Third-day P. M. I preached in Wolcott, with freedom. Was glad to see the interest taken here in the Bible Class. Last Sabbath I met with the brethren and sisters in the Quarterly meeting at South Troy. Bro. A. C. Bourdeau was also present. The Spirit of the Lord assisted in speaking the word, and the blessing of heaven rested upon us while attending to the ordinances of the Lord's house. "If ye know these things, happy are ye if ye do them." John xiii, 17. Is very common. There are many kinds. Every one has some kind of a religion. The question with us is, have we the right kind? a religion that will stand the test? one that sustains in afflictions now, and will sustain in a dying hour, or shield us from the seven last plagues, if permitted to live in that trying time? “And every one that heareth these sayings of mine, and doeth them, I will liken him unto a wise man which built his house upon a rock, and the rain descended, and the floods came, and the winds blew and beat upon that house, and it fell not, for it was founded upon a rock. And every one that heareth these sayings of mine and doeth them not shall be likened unto a foolish man which built his house upon the sand, and the rains descended, and floods came, and the winds blew, and beat upon that house, and it fell, and great was the fall of it. Matt. vii, 27.” These are the words of our Lord and Saviour Jesus Christ. He kept his Father's commandments, and has taught us to follow in his steps. Obedience places us on a firm foundation which cannot be shaken, but those who build otherwise will be swept away. We often hear members of the churches say, “I love God with all my heart, I love Jesus with all my heart.” But they do not often speak of love to their neighbor. They think that they can love God and Jesus with all the heart, while they have no conception of their duties to their neighbor. The acts of some show that they do not love God or their neighbor. Of some who keep the holy Sabbath and believe the gifts of the church, the same remark may be made. The apostle says, “Love worketh no ill to its neighbor. If ye love not your brother whom ye have seen, how can ye love God whom ye have not seen?” Those who profess the third angel's message, are, in point of light and knowledge, far in advance of the nominal churches. And this increased light brings increased responsibility. Some speak as if they were much better than those who are ignorant of present truth, because of their greater light and knowledge. But if we differ from the nominal professor only in theory, of what advantage is this superior light to us? We might as well believe error as truth, unless truth yields the peaceable fruits of righteousness (right-doing) in all the duties and acts of life, in the family, the home relation, in all business transactions, in love, and in the duties and relations in the church. Some have forgotten, or they do not comprehend the wide sphere of Christian duty. They seem to believe that the religion of Christ is something like a nice garment, to be put on occasionally, when it will be advantageous. They act as if Christ's religion consisted in head theory or happy feelings. Such do not perceive the right kind of religion. Says Jesus, “Therefore whosoever doeth these sayings of mine, I will liken him unto a wise man,” &c. The doers only are justified. Those who love God with all the heart and their neighbors as themselves, will show their love by keeping all the commandments of God and faith of Jesus, and will finally enter through the gates into the holy city. If we love our neighbor as ourselves, we have a desire to do him good. This spirit is not founded in a likeness of mind and disposition to his. It exists toward those who are unlike us, and far from the right path. This spirit is Christ-like. Wherever we find it we find the image of Christ. This love of principle and spirit takes the place of all feeling of superiority because of superior knowledge. It gives an anxious solicitude for others to receive the light we so much prize. Gratitude inspires to sacrifice, (as others have done to give us the truth) not only in our means, but in convenience and ease, to place the truth before those who will hear. Some that we least expect, may receive the truth in the love of it. “Cast thy bread upon the waters, for thou shalt find it after many days.” Those who feel a superiority over their ignorant neighbors, because of greater knowledge, have but a158 vague idea of the love, confidence, and relations of brethren. Jesus clearly taught the doctrine of Christian brotherhood, which stands in marked contrast with the prevalent doctrines, spirit and practices of the nominal churches. On those taught by Jesus, we united in organization. How far have we advanced in this light, spirit and practice? Are our sympathies and spirit one with Christ and the brotherhood? or do they run in the same low channel of those whose doctrines we reject? Is our confidence in those with whom we profess to unite, dependent upon the speech of those who have no love for the precious truth? If under such a dark influence, we are in very great danger of giving a wrong coloring to the acts of our brethren, and thus bear false witness against them. This want of confidence in those with whom we profess to be united, cherishes a spirit to divide and distract, and the injunction of the apostle, “Bear ye one another's burdens, and so fulfill the law of Christ,” is forgotten. And the design of Christ is frustrated in the want of love and confidence of his professed people. The love of Jesus' followers, one for another, in all ages, was to be evidence to a wicked world that Jesus was sent from Heaven. But if those who profess the sacred truths of the third angel's message, which are to purify a peculiar people and prepare them for the coming of Christ, do not show greater love and union than the churches, wherein have we advanced? Shall we differ from them in theory only? If we have not a more holy principle and spirit of action, emanating from these heavenly truths, wherein are we benefitted by the truth? If we do not show by our lives that we love God with all our hearts and our neighbors as ourselves, our religion is no better than that of those who do not profess the commandments of God and faith of Jesus. And with them we are like the foolish man building on the sand, and the floods and winds will sweep us away. May we take heed, dig deep, and build on the rock, the commandments of God and faith of Jesus, that when the winds blow and the floods come our house may stand.
F. M. BRAGG.
Cambridge, Wis. The Laodicean Message.
By E. P. Butler
In examining the message to the Laodicean church, Rev. iii, 14-22, we find that after describing the offensive state of the church, it being lukewarm—neither cold nor hot—the faithful and true Witness informs it of its wretched, miserable, and poor, and blind, and naked condition; and then he counsels this deplorable church to buy of him "gold tried in the fire," that it might be rich. As gold is refined by fire to purify it of all its dross, so gold tried in the fire must stand as a representative of a principle or grace that is of the highest value. As gold is the most precious metal used in exchange, we have the greatest reason to believe that infinite wisdom would select that grace which is not surpassed. 1. As gold is acknowledged to be the most precious of metals, so love is likewise set forth in the Scriptures of truth as being universal in its application. 2. Gold is a durable, reliable substance, that will be received in any nation for the payment of debts; so "love is the fulfilling of the law." Rom. xiii, 10. In this scripture there is a general principle brought to view, comprising the whole duty of man. 3. As we continue to investigate the qualities of gold, it being the heaviest metal in use, and far the most valuable of its heft, it can be packed in less compass, and is less liable to loss by fire or exposure to air, than any other metal used as coin. It regulates the value of all articles of exchange. As we apply this to spiritual things, we find it is more particularly defined as brought to view in Matt. xxii, 37-40, "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: the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." 4. Gold being a dense, fixed substance, it is well suited to be used as coin. It is easily moulded into any shape to suit the convenience of the owner. Its ductility and malleability render it the most suitable material for gilding. It can be spread on sheets so thin that a large surface may be covered with little expense. It then appears that the law, or the ten commandments, hangs on the two great commandments of love to God and love to man. The first commandment is, "Thou shalt have no other gods before me." Then we are forbidden an image or likeness of anything to bow down to as an object of worship, with the promise of mercy to them that love him. Third, we are expressly commanded not to take God's name in vain. Fourth, we are particularly told that the seventh day is the Sabbath of the Lord our God, that in six days he made heaven and earth, thus assuring us that the God who requires the keeping of these commandments is the Creator of all things. These four commandments are fulfilled in supreme love to God. Fifth, the principle of loving our neighbor as ourselves would lead us to honor and respect our parents. It would not lead us to kill, nor to commit adultery, nor to steal, nor to bear false witness, nor to covet any thing that is our neighbor's. This principle of love carried out, would lead to all acts of kindness to our fellow-men, and as strict a regard for their interest and well-being as our own. It would lead to acts of mercy to all animate creatures. 5. The adaptability of gold to deposit for future wants, renders it far more valuable than any other article of exchange in use. All bills issued from companies of men or from national legislatures, must be redeemable with gold, or they must be constantly depreciating in value till they are worthless. Their circulation must be limited to a knowledge of these companies' and legislatures' ability to redeem their notes with gold; and as these companies are constantly liable to fail, there is no safety in depositing for future wants. In other respects they are liable to a loss by fire and water; and even the damps of earth will soon destroy them. But gold is of daily use. It will purchase any and all useful articles for our benefit and comfort as we pass along through this life, that can be bought with money, and at the lowest rate. But most of its value consists in its durability. It may be treasured in the least possible space, and deposited in the sea or dens of the earth, or be exposed to fire, and yet suffer no depreciation in value. So as gold is by far the most valuable treasure to supply the temporal wants of man, so is love represented as the most valuable grace to supply his spiritual wants here and hereafter. For proof of this I shall introduce the testimony recorded in 1 Cor. xiii. In chap. xii, the apostle Paul enumerates the gifts in the church, and sets forth these gifts as means of instruction to the body, and tells their various uses,—but by the same Spirit. At the close of chap. xii, he says, "Covet earnestly the best gifts; and yet show I unto you a more excellent way." This more excellent way he commences in chap. xiii, by saying, "Though I speak with the tongues of men and of angels, and have not love, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith so that I could remove mountains, and have not love, I am nothing." I here use the word love instead of charity, as translated in Bernard's revised and emended edition of the Bible. The apostle continues, "And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing. Love suffereth long, and is kind. Love envieth not. Love vaunteth not itself; is not puffed up; doth not behave itself unseemly; seeketh not her own; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part." When will prophecies fail? Answer. "When that which is perfect is come." When shall we see face to face? When we know even as we are known. As love never faileth, but prophecies, tongues, and knowledge cease as they enter the perfect state, the argument is clear that love is a resident grace in the kingdom to come. The same grace is brought to view in the last verse in the chapter. Now abideth faith, hope, love, these three: but the greatest of these is love. Here is a greater grace than faith, from which all the power and strength of the Christian is derived; a greater than hope, from which his joys proceed. O how valuable must this love be to the Christian! How earnestly ought the Laodiceans to heed the counsel of the faithful and true Witness, that we may be rich,—eternally rich. While I write I feel the need of it. Brethren and sisters, there is no grace we need more. We must have it, or fail at last. NOTE.—We would not say any thing to undervalue the importance of the excellent grace set forth above, as corresponding to the gold in the Laodicean message. But we should have been glad if Bro. B. had given an exposition of the other parts of that message, especially the white raiment. If we mistake not, the white raiment, which is the righteousness, right doing, or good works of the saints, includes much of what is above claimed to be represented by the gold. The Bible is careful to class together faith and works, as both essential and inseparable; and we give it as our opinion that the gold and white raiment represent respectively these two Christian characteristics—faith and good works. Sound Speech.
By F. W. MORSE.
"FOR if the trumpet give an uncertain sound, who shall prepare himself to the battle?" are the words of the bold ambassador to the Gentiles. Paul evidently believed it to be his duty to labor with earnest diligence to prepare himself for giving instruction. We hear him charging Timothy to study to show himself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth; to give attendance to reading, to exhortation and doctrine; to meditate and give himself wholly to the work, that his profiting might appear in all things. While Paul was a close student, he was at the same time a plain, outspoken man, as we see by all his writings; in fact we are taught by all Scripture example to use significant, pointed words, that convey a distinct meaning, and that will be profitable and edifying. Trifler, remember that the angel secretary is a faithful scribe; and by thy words shalt thou be justified or condemned. Again, we should beware lest by man-pleasing words, we compromise with Satan, and sheathe the sword of the Spirit. If we attempt to palliate or obscure the enormity of sin, we clothe virtue in the habiliments of vice, and bury truth in the filth of iniquity. The servants of Christ are commanded to fight with valor, and give no place or quarter to sin or Satan; to contend earnestly for that all-convincing faith once delivered to the saints, by which they were able to subdue kingdoms, work righteousness, escape the edge of the sword, from very weakness advance to strength. This, brethren, is the kind of faith we need in these last days, when the whirlwind of war is arising from all the coasts of the earth. Faith is the mighty shield of the plain, honest Christian. But those who despise correction, and hate reproof, make lies their refuge, and hide themselves under falsehood: they put away the living word, and fall down to Baal in a covenant with death and hell; and when the overflowing scourge passes through, they shall be trodden down by it. Says the Lord by his holy prophet Isaiah, "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness, that put bitter for sweet and sweet for bitter." There is no intermediate ground between the limits of good and evil, right and wrong, error and truth. "He that is not with me is against me, and he that gathereth not with me scattereth abroad," is the language of the Saviour. Those who love sin and error desire their teachers to bolster them up with pillows of ease and security; but this is abomination in the sight of God. Jer. xxiii, 29. "Is not my word like as a fire, saith the Lord, and159 like a hammer that breaketh the rock in pieces?" v. 31. "Behold I am against the prophets, saith the Lord, that smooth their tongues, (margin) and say, He saith," &c., That is, those who speak smooth, pleasing words, and say they are from the Lord, prophesy falsehood in the Lord's name, and speak forth the deceit of their own hearts; and for this heinous sin the Lord will hold them responsible. His face is against them while they pursue such a course. Those who beseech souls in Christ's stead, represent the interests of Heaven; hence words which they use should be those of Him who hath sent them—the mighty Potentate of Heaven, the Ruler of the universe. Unsoundness of speech in a minister of God is an outbreaking sin, a glaring iniquity, in the light of Heaven. Sanctimony in the pulpit, and mischief-breeding, unsound words outside of it, are inconsistent.