Earlier text: THE SABBATHTHE SEVEN CHURCHES.
By James White
"I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, saying, I am Alpha and Omega, the first and the last; and, What thou seest, write in a book, and send it unto the seven churches which are in Asia: unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea." Rev. i, 10, 11. Commentators generally suppose that the testimony to the seven churches was given for the benefit of only seven literal churches in Asia. But we must agree with some modern expositors, that these seven churches should be understood as representing seven conditions of the Christian church, in seven periods of time, covering the ground of the entire Christian age; and here are some of our reasons: 1. The great design of the book of Revelation, it will be admitted, was to foretell the great events of the Christian age, (with which the people of God were to be connected,) which have occurred since the book was written, which are occurring, and which are yet to take place. It is true that in a very few instances, past and present events are mentioned in this book, as in the case of the woman with the crown of twelve stars, and the man-child which was caught up to God and his throne, [Rev. xii, 1-5,] but in all such cases the past and present are alluded to only to introduce future events, which are the burden of the prophecy in all cases. The book commences thus: "The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass." Rev. i, 1. If seven literal churches of Asia only are described in the prophecy, as they then existed, John was shown what had come to pass. 2. The book of Revelation is a prophecy, and not a description of what was then past, neither of what then existed. "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand." Rev. i, 3. Who will pretend that the first three chapters of Revelation are a prophecy, if they understand them as relating the character of seven literal churches in Asia? No one. 3. The book of Revelation is dedicated to the seven churches in Asia. Said the angel to John, "What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea." Rev. i, 11. Are any disposed to say that this entire book was dedicated to only seven of the then existing churches? We would inquire of them, first, Why dedicated to them only? Why not to the churches in Corinth, Cappadocia, Galatia, Thessalonica, Philippi, Colosse, Rome, Jerusalem, Bythinia, &c., as well as to the seven churches in Asia? And, second, Why is the Revelation dedicated to those churches which lived before the fulfillment of nearly all of the prophecy of the book? Of what use to the seven literal churches in Asia could the prophecy of the Papal beast be? or the woe trumpets, the two-horned beast, the three angels' messages, the last plagues, or any portion of that prophecy that has been fulfilling the past fifteen centuries? We answer, Of no use. But when we apply the seven churches to seven distinct periods of the Christian age, in which the book of Revelation has been fulfilling, and understand the prophecy as describing seven distinct conditions of the Christian church, all is plain and forcible. Many other reasons might be given for applying the prophecy of the seven churches in Asia to the whole church of Christ in seven periods of the entire Christian age; but these affording sufficient proof, must suffice for the present. We will now take up the churches in their order, as given in the Revelation. And here we would suggest, that the reason why these seven churches in Asia are used to represent the Christian church in her several states down to the end of this age, is because the significations of the names of those churches describe the spirit and character of the several periods of the Christian church. "Unto the angel of the church of Ephesus write: These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks: I know thy works, and thy labor, and thy patience, and how thou canst not bear them which are evil; and thou hast tried them which say they are apostles and are not, and hast found them liars; and hast borne, and hast patience, and for my name's sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent. But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate. He that hath an ear let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God." Rev. ii, 1-7. Ephesus signifies, "desirable, chief." This was true of the first age of the church, in the apostles' days. They had received the doctrine of Christ pure from the mouth of the great Teacher, and the Holy Spirit was poured out, and rested upon them. The gifts of the Spirit were with the church. It was noted for "works," "labor," and patience, and could "not bear them which are evil." God could dwell with such a church, and manifest his power in their midst. Yet there were some things against this desirable church, in consequence of which they were called upon to repent. "And unto the angel of the church in Smyrna write: These things saith the first and the last, which was dead, and is alive: I know thy works, and tribulation, and poverty, but thou art rich; and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold the Devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. He that hath an ear let him hear what the Spirit saith unto the churches: He that overcometh shall not be hurt of the second death." Verses 8-11. Smyrna signifies "myrrh," denoting that the church in this age would be a sweet-smelling savor to God, while passing through the fiery ordeal of persecution; which has always served to keep out pride, popularity, and self-dependence—the bane of true faith, piety and devotion. This state reached down to Constantine, covering the period of what is called the ten persecutions. See Buck's Theological Dictionary, pp. 332, 333. For want of room we can give here only his statement of the last. "The tenth began in the nineteenth year of Diocletian, 303. In this dreadful persecution, which lasted ten years, houses filled with Christians were set on fire, and whole droves were tied together with ropes and thrown into the sea. It is related that 17,000 were slain in one month's time; and that during the continuance of this persecution, in the province of Egypt alone, no less than 144,000 Christians died by the violence of their persecutors; besides 700,000 that died through the fatigues of banishment, or the public works to which they were condemned." The tribulation of "ten days," mentioned in the testimony to the Smyrna church, may well apply to the last of the ten persecutions, which continued ten years; yet some apply it to all ten. The continued scenes of martyrdom and dreadful cruelty continually before this church were sufficient to keep hypocrites and worldlings out of the church; and the constant expectation that some dreadful death would end their probation, led them to purity of life. There is no fault found with this church. "Be thou faithful unto death and I will give thee a crown of life," was the only hope of this holy church. "And to the angel of the church in Pergamos write: These things saith he which hath the sharp sword with two edges: I know thy works, and where thou dwellest, even where Satan's seat is; and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate. Repent, or else I will come unto thee quickly, and will fight against them with the sword of my mouth. He that hath an ear let him hear what the Spirit saith unto the churches: To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it." Verses 12-17. Pergamos signifies "very earthy, elevated." This period reached from Constantine, about 313, down to the rise of anti-christ, about 538. During this period the church became very earthly, having her worldly policy, and, like the church of this day, attending to the ceremonies and forms of religion, and neglecting inward piety, the graces of the Spirit, and the life and power of the religion of Jesus. Here was the falling away mentioned by Paul. 2 Thess. ii, 3. Fault is found with this church, and it is here called upon to repent. But this was the age that prepared the church to receive to her bosom the monster, "man of sin," "son of perdition." "And unto the angel of the church in Thyatira write: These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass: I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication, and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works. But unto you I say, and unto the rest in Thyatira, (as many as have not this doctrine, and which have not known the depths of Satan, as they speak,) I will put upon you none other burden; but that which ye have already, hold fast till I come. And he that overcometh and keepeth my works unto the end, to him will I give power over the nations, and he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers, even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches." Verses 18-28. Thyatira signifies, "sweet savor of labor, or sacrifice and contrition;" and is a description of the church during the 1260 years of Papal supremacy. This age of dreadful cruelty, and martyrdom of the true church, improved her real condition. "I know thy works, and charity, and patience, and thy works; and the last to be more than the first." How necessary to the purity and prosperity of the church, has been persecution and affliction; how corrupting and destructive to holiness has been worldly prosperity! Verse 20 is strong testimony that we have correctly applied these churches. Jezebel is a figurative name, alluding to Ahab's wife, who slew the prophets of the Lord, led her husband into idolatry, and fed the prophets of Baal at her own table. A more striking figure could not have been used to denote the Papal abominations. See 1 Kings xviii, xix, xxi. It is very evident from history, as well as from this verse, that the church of Christ did suffer some of the Papal monks to preach and teach among them. In verse 25 is the charge, "Hold fast till I come." Here is evidence that some who lived near the close of this age of the church would live until the Lord should come. The signs in the sun and moon were fulfilled in 1780, very near the close of this period; and in reference to these signs the Saviour said, "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth near." Luke xxi, 28. The time had come for the church to look up and expect her coming Lord in the clouds of heaven; hence it is said to some in Thyatira, "Hold fast till I come;" to the church in Sardis, "If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will189come upon thee;" and to the church in Philadelphia, "Behold I come quickly." The coming of the Lord is not named in the testimony to the churches before this; but, "be thou faithful unto death," is the charge to them. They could not scripturally look for Christ’s second coming in their day. Says Paul, "Let no man deceive you by any means; for that day shall not come except there come a falling away first, and that man of sin be revealed." Here the church is carried down past the apostasy, and the revelation of the Papacy—down to the period of the special signs of the second advent before she can scripturally expect Christ’s second coming. These facts are overwhelming evidence that the seven churches denote seven periods of the entire Christian church from the first advent down to the second advent of Christ. "And unto the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee. Thou hast a few names even in Sardis which have not defiled their garments, and they shall walk with me in white; for they are worthy. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the Spirit saith unto the churches." Chap. iii, 1-6. Sardis signifies, "song of joy, or that which remains." The last signification is mentioned in verse 2. "Be watchful and strengthen the things that remain." If we are correct in the application of the first four churches, then Sardis represents the nominal churches for the last half century, or more. This church has a name that it lives, but is dead. Look at the exalted position, and name which the nominal churches have had among the nations of the earth. Look at her high-sounding titles, and the applause she receives from what is called the world. The nominal churches have the name of the churches of Jesus Christ, and have the credit of doing much for the world. But they are dead—dead to the pure principles of the gospel, and to good works, as laid down by Christ and the apostles. But there are "a few names even in Sardis which have not defiled their garments," &c. To this church the message of the coming of the Lord is given, and the cry, Come out of her my people. A few hear, believe and obey. These came out of all the several denominations, and united upon the glorious theme of Jesus’ coming, leaving their denominational tenets behind, and formed the "And to the angel of the church in Philadelphia write: These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth: I know thy works: behold, I have set before thee an open door, and no man can shut it; for thou hast a little strength, and hast kept my word, and hast not denied my name. Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie: behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world to try them that dwell upon the earth. Behold, I come quickly; hold that fast which thou hast, that no man take thy crown. Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name. He that hath an ear let him hear what the Spirit saith unto the churches." Verses 7-13. Philadelphia signifies, "brotherly love," and expresses the position and spirit of those who received the advent message up to the Autumn of 1844. As they came out of the sectarian churches, they left party names and party feelings behind, and every heart beat in union as they gave the alarm to the nominal churches and to the world, and pointed to the coming of the Son of man as the consummation of the true believer’s hope. Selfishness and covetousness were laid aside, and a spirit of consecration and sacrifice was cherished. The Spirit of God was in every true believing soul, and his praise on every tongue. Those who were not in that movement know nothing of the deep searching of heart, consecration of all to God, peace, joy in the Holy Ghost, and pure, fervent love for each other, which true believers then felt. Those who were in that movement are aware that language would fail to describe that state of "brotherly love." It will be necessary, for want of room, to pass by many things of interest in the testimony to this church as we have in the testimonies to the former churches; but we call especial attention to verse 7, which establishes the chronology of the church of brotherly love. "These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth, and shutteth, and no man openeth." That Christ is here described, no one will deny. He is the rightful heir to David’s throne, hence has the key of David, which may represent power. The throne of David, or Christ, on which he is to reign, is in the capital of his kingdom, the New Jerusalem now above. The opening and shutting can refer only to the change of ministration from the Holy to the most Holy of the heavenly Sanctuary, at the end of the 2300 days, in 1844. It was then that the ministration in the Holy Place closed, and the ministration in the most Holy for the forgiveness of sins, and to cleanse the Sanctuary, was opened by him that hath the key of David. "Behold, I set before thee an open door." "And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament." Rev. xi, 19. We can apply texts of this class to no other events than Christ’s entering the most Holy, in 1844, and opening his ministration there, where the ark of ten commandments is, hence, since that time the Sabbath, with the whole law of God, has been present truth in a special sense. Compare with the above texts, Dan. vii, 13, 14; Ps. ii, 8, 9; Rev. xi, 15; Matt. xxv, 10. That Christ receives the kingdom, takes the throne of David, before his second advent, is plainly taught. This union is represented by the marriage [Matt. xxv, 10,] and is called, "the marriage of the Lamb." Rev. xix, 7. Since 1844, has been the patient, waiting, watching time. "Here is the patience of the saints, here are they that keep the commandments of God." Rev. xiv, 12. "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord when he will return from the wedding," &c. Luke xii, 35, 36. "And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God: I know thy works that thou art neither cold nor hot: I would that thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love I rebuke and chasten; be zealous, therefore, and repent. Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches." Verses 14-22. Laodicea signifies, "the judging of the people," or, according to Cruden, "a just people," and fitly represents the present state of the church, in the great day of atonement, or judgment of the "house of God" while the just and holy law of God is taken as a rule of life. It has been supposed that the Philadelphia church reached to the end. This we must regard as a mistake, as the seven churches in Asia represent seven distinct periods of the true church, and the Philadelphia is the sixth, and not the last state. The true church cannot be in two conditions at the same time, hence we are shut up to the faith that the Laodicean church represents the church of God at the present time. The conditional promises to the Philadelphia church are yet to be fulfilled to that portion of that church who comply with the conditions, pass down through the Laodicean state, and overcome. But, dear brethren, how humbling to us as a people is the sad description of this church. And is not this dreadful description a most perfect picture of our present condition? It is; and it will be of no use to try to evade the force of this searching testimony to the Laodicean church. The Lord help us to receive it, and to profit by it. What language could better describe our condition as a people, than this addressed to the Laodiceans? "Neither hot nor cold," but "lukewarm." It will not do, brethren, to apply this to the nominal churches, they are to all intents and purposes, "cold." And the nominal Adventists are even lower than the churches, who justly look down upon them with horror for the infidel views, held by many of them, of no Sabbath, no family prayer, no Devil, no operation of the Holy Ghost, no pre-existence of the Son of God, and no resurrection of the unjust. The word "hot," represents the fervency, zeal and good works which are in accordance with the scriptures. This is not our condition; yet the feeble efforts put forth by us as a people are such that we cannot be said to be "cold." We are "lukewarm." "So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth." These are words of dreadful import. A thorough change is the only hope of the remnant. Here follows the reason why we are so offensive to the Lord: "Because thou sayest, I am rich and increased with goods, and have need of nothing." We may not have boasted of our gold, silver, or of this world’s goods; but have we not had, more or less, an exulting and an exalted spirit, in view of our position on plain Bible truth? Our positions are fully sustained by an overwhelming amount of direct scriptural testimony; and certainly a theory of divine truth is indispensable; but we, as a people, have evidently rested down upon a theory of truth, and have neglected to seek Bible humility, Bible patience, Bible self-denial, and Bible watchfulness, and sacrifice, Bible holiness, and the power and gifts of the Holy Ghost, which the church may enjoy, according to the plain testimony of the Bible. Hence it is said, "And knowest not that thou art wretched, and miserable, and poor, and blind, and naked." What a condition! And it is to be feared that many a poor Laodicean is so fast in this delusive snare, as to never fully feel the force of the counsel of the Saviour, to buy of him "gold tried in the fire," "white raiment," and "eyesalve." These we cannot regard as representing the present truth, but rather, the graces of the Spirit, and attainments in the christian course, which the present truth should lead us most earnestly to seek for. "As many as I love, I rebuke and chasten; be zealous, therefore, and repent." God’s honest people will feel greatly rebuked and chastened by this description of their condition, and they will repent, heartily, zealously; but from the words, "as many," &c., we may fear for some, whose self-righteousness, and self-dependence, have carried them beyond the reach of the reproving Spirit, and the counsel of the true Witness. Dear brethren, read and weep over the touching language from His lips which follows, It is to you. "Behold I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." How careless many of you have been of the reproofs and warning which the dear Saviour has100given for your benefit. He has been slighted and shut out by you till his locks are wet with the dew of night. O, open your hearts to him. Let your hard hearts break before him. O, let him in. A deep work of consecrating yourselves and all you have to him, will be necessary to prepare the way for him to come in and sup with you and you with him. We dwell with pleasure upon this affectionate, this touching figure. What an illustration of communion with Christ! Who would not joyfully spread the table, and open the door for the dear Saviour to partake with them the last meal of the day, were he now a pilgrim on earth as at the first advent? This we cannot do; but we can do those things required of us, and prepare the way of the Lord in our own hearts. Covetousness, pride, selfishness, and love of the world must be put out of the heart before the Saviour will come in. O, be not deceived. Take the declarations of Christ and the apostles, which point out your duty as Christians, especially those which apply to you in the last stage of the church, while waiting for the coming of the Son of man, and let that word, like a two-edged sword, pierce your heart. O, ye Laodiceans, our mouth is open unto you. Be not deceived as to your real condition. Christ will spue you out of his mouth unless you are zealous and repent. Are you honoring the Lord with your substance, or are you covetous and worldly? Are you laying up treasure on earth, or in heaven? Is your love for the cause, and the salvation of your fellow-men increasing? or is it waning away? Are you more watchful of your words, and the spirit you manifest? or are you growing careless, and losing your power to watch? Are you dying daily, so that pride is put out of your heart? or does it find a rich soil and flourish there? If the latter be your case in all these questions, no marvel that the dear Saviour is shut out, and now knocks for admission. Dear brethren, we must overcome the world, the flesh and the Devil, or we shall have no part in the kingdom of God. Read the gracious promise to those of the Laodiceans who overcome. "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Those only who suffer with Christ will reign with him. We have much to overcome. May God help us to set about the work with zeal. Our guide in this work must be the plain word of God as it reads. That exposes our sins, and declares what we must be. If we are zealous and repent, and overcome, according to that word, we shall reign with Christ. If not, Christ will spue us out of his mouth, cast us off for ever. Dear brethren, lay hold of this work at once, and in faith claim the gracious promises to the repenting Laodiceans. Arise in the name of the Lord, and let your light shine to the glory of his blessed name.
J. W. Our Dialect.
By J. W. Raymond
DEAR YOUNG BRETHREN AND SISTERS:—As the lapse of time is bringing us very near the close of probation, it behooves us as we pass down the stream of time to search our hearts, to examine ourselves, and see if we are prepared to meet the event. Soon the ministration of Jesus in the heavenly Sanctuary will terminate, and it will be said, “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still.” Soon the parting heavens will reveal the dear Saviour as he comes, “in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power.” At this time the human family will be divided into two companies, and neither of these companies will be idle spectators: they will both have something to say. The language of one is, “Mountains and rocks fall on us and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb; for the great day of his wrath is come and who shall be able to stand.” The language of the other is, “Lo! this is our God, we have waited for him and he will save us: this is the Lord; we have waited for him, we will be glad and rejoice in his salvation.” As the signs of the times attest these events near, undoubtedly we shall nearly all live to witness them, and we shall be found in one or the other of these companies. The company that we are found in, depends altogether on the course we pursue prior to that time. In order to be found in the company that says, “Lo this is our God, we have waited for him,” &c., we have got to overcome the evil propensities of our hearts. The old man must be crucified. That unruly member, the tongue, must be tamed, and be brought into sweet submission to the Spirit and requirements of God, so that we shall be holy in all manner of conversation. It is with regard to our conversation that I wish to make a few remarks. Trifling is truly one of the greatest evils to which we are incident. How often have we grieved away the Spirit of God, marred our peace, and destroyed that calm tranquility of soul which we possessed, by indulging in light and trifling conversation. Idle words are the ingredients of a light and trifling conversation. And can we give utterance to idle words with impunity? Let the Bible answer. Says Jesus, [Matt. xii, 36, 37.] “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.” These words of our Saviour are fraught with meaning. The phrase, “every idle word,” comprehends a great deal. Conversation of a vain, light and chaffy nature, and that does not minister grace to the hearer, is composed of idle words; and for the utterance of such God will hold us amenable. Were the above words of our Redeemer indelibly written upon our minds, and did we at all times feel and realize their force, we should never be guilty of grieving the Spirit of God, wounding the feelings of the humble followers of the meek and lowly Jesus, and impeding our progress in divine life, by indulging in light and trifling conversation. Our conversation should be such that we could say in the language of Paul, [Phil. iii, 20, 21.] “For our conversation is in heaven, (i. e., upon heavenly things) from whence also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able even to subdue all things unto himself.” Says Paul, [Eph. iv, 22.] “That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts.” We are here commanded to put off the old man in regard to our former conversation. We now inquire, What was our former conversation? What was our conversation prior to the time when Jesus first lifted our feet from the miry and contaminating pit of sin? Was it not like the conversation of other unconverted young people. Forsooth it was. Go, listen to the conversation of that group of unconverted young people: is not levity the spirit of their conversation? Are they not indulging in vain, light and trifling conversation, jesting and joking? Most certainly. This was the spirit and nature of our former (and it is to be feared in too great a degree our present) conversation? But God's word requires us to put off concerning our former conversation, the old man, and if we do not condemnation will ensue. Alas! how many there are who bear the name of Christian who profess to be the followers of the meek and lowly Jesus, in whose mouth was found no guile and at the same time foster that Bible-forbidden, and soul-destroying thing, Levity! Paul in his letter to the Ephesians, [chap. v, 3,] after speaking of certain things, says, “Let it not be once named among you as becometh saints;” and in verse 4 he adds, “Neither filthiness, nor foolish talking, nor jesting, which is not convenient, but rather giving of thanks.” The actions (and actions speak louder than words) of many who profess to be Christians, instead of teaching as Paul taught, that these things were not convenient, teach the very reverse. It is no marvel in these last days, in which there was to be so much of the form of godliness without the power, [2 Tim. iii, 5,] as to constitute a sign of the end, to find professors of religion who can indulge in vain light and trifling conversation, jesting and joking, with apparently as much fluency as those who never professed any alliance to the title of Christian. But can we who profess to be living under the sounding of the Third Angel's Message—the last sweet voice of mercy—the last note of warning that will ever salute mortal ear, indulge in a spirit of mirth and hilarity? If we can, it is because the Message is not sanctified in our hearts. There is no human heart capacious enough to contain at the same time the spirit of levity and the Spirit of Christ. If we have the spirit of levity, we have not the Spirit of Christ; and the Word says, [Rom. viii, 9,] “If any man have not the Spirit of Christ he is none of his.” May the Lord help us to take heed to our ways that we sin not with our lips. David tells us how we may see the salvation of God: he says, [Ps. l, 23.] “Whoso offereth praise glorifieth me; and to him that ordereth his conversation aright will I shew the salvation of God.” Again we read [Jas. iii, 13.] “Who is a wise man and endued with knowledge among you, let him shew out of a good conversation his works with meekness and wisdom.” “Only let your conversation be as it becometh the gospel of Christ.” Phil. i, 27. “But as he which hath called you is holy, so be ye holy in all manner of conversation: because it is written, [Lev. xi, 44; xix, 2; xx, 7,] Be ye holy for I am holy.” 1 Pet. i, 15, 16. Peter in discoursing upon the renovation of the heavens and earth by the final conflagration, says, [2 Pet. iii, 11.] “Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness.” Cast your eye upon the stream of time and behold the great mass of the human family as they are being borne down the broad way to destruction as fast as the velocity of time can carry them, and then turn your eye and look a little into the future and behold them as they poise o'er the precipice into the vortex of destruction—lost forever.191 Dear brethren and sisters, we may have a brother or sister, or both, whose hearts have never been inured to the benign and sanctifying influence of the Holy Spirit, and undoubtedly some of them will continue in their sinful course until probation closes, and at last sink into destruction with this company. And shall it be said, that while we professed to be allied to the Living Vine our lives and conversation were such as had a tendency to lead them thither? Heaven forbid! The thought is heart rending. In view of these things I again repeat, “What manner of persons ought ye to be in all holy conversation and godliness.” Says Paul, [Col. iii, 17.] “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.” “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.” Eph. iv, 29. Series of Meetings in Hillsdale, Mich.
By Joseph Bates
BRO. SMITH:—Since our series of tent-meetings in Hudson (of which Bro. Cornell will give an account) we have been holding a series of meetings here; also one meeting at Bro. Aldrich's, in Rollin. Our meetings commenced here on the 25th inst., and have been deeply interesting. Some others have decided to keep all the ten Commandments of God. Nine more were baptized yesterday, making in all sixty-six that have been immersed in accordance with the profession of their faith, since the reformation commenced here last month with the series of tent-meetings by Brn. Cornell and Waggoner. The Presbyterians cordially granted us the use of their meeting-house to hold our meetings in until First-day, (yesterday,) since which another place has been open for us. Our meetings close here this evening. We have much reason to rejoice and praise God for the great work he has done in Hillsdale. Our prayer is that these believers in the present truth will hold out faithful to the end and receive a crown of life. At the close of one of our meetings in which we had presented the signs of the times, and how the gospel had been preached for a witness to all the world, [Matt. xxiv, 14; Rev. xiv, 6, 7,] a gentleman undertook to show that he knew that the gospel had never yet been preached or published in Japan in Asia. One of his townsmen replied, saying, About two weeks ago I heard a missionary preach in this house, and he stated to the congregation that he had been a missionary in Japan nine years. The sexton of the house said he also heard the missionary make the same statement. This settled the question, and the gentleman quietly walked out of the house. Hillsdale, Sept. 29th, 1856.