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Review and Herald, Vol. 24, No. 9.

Sanctification: or Living Holiness

Review and Herald

Jul 26, 1864

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jul 26, 1864

Sanctification: or Living Holiness.

By Eld. D. T. Bourdeau

BY ELD. D. T. BOURDEAU.
SANCTIFICATION is a Bible subject, and as such it demands our serious attention. The importance of this subject appears from the fact that it is God's will that we should be sanctified. Says inspiration: "This is the will of God, even your sanctification." 1 Thess. iv, 3. The object of God in giving a revelation to man, was to sanctify a people unto himself; and as many as have spoken and written by inspiration, have dwelt on the necessity of sanctification.
Anciently God commanded his people to be holy. Lev. xi, 44. Jesus prayed the Father to sanctify his followers and those who should believe on him through their word, and died that a people might be sanctified unto God. Jno. xvii, 17, 19; Heb. xii, 2; and under this dispensation the Lord says, "Be ye holy, for I am holy." "Follow peace with all men, and holiness, without which no man shall see the Lord." 1 Pet. i, 15; Heb. xii, 14. In the face of these plain truths, it cannot be expected that those who love the Bible will be disposed to let this subject pass unnoticed.
In the holy Scriptures, sanctification sometimes consists in setting apart or consecrating to a sacred or religious use. In this sense the seventh day, the first-born, mount Sinai, the priests, the sanctuary and its utensils, the temple at Jerusalem, and the prophets, were sanctified. Gen. ii, 3; Ex. xiii, 2; xix, 2, 3; xxviii—xxx; 2 Chron. xxix, 7; Jer. i, 5. In this sense even Christ was sanctified, when he was set apart to the work of man's redemption. Jno. x, 36; xvii, 19.
Sanctification consists, moreover, in cleansing from sin, in making pure and holy that which is impure and unholy. In this sense Christians are sanctified, and in the progress of their sanctification, there is a setting apart to holy purposes—a self-consecration to the glory of God.
The depravity of our race is the doctrinal fact upon which rests the necessity of our being sanctified. "All have sinned and come short of the glory of God." Rom. iii, 23. All are naturally inclined to love the ways of sin and to do evil. The power of sin has so affected the human family, that they may, in their natural state, be called the servants of sin. But sanctification purifies and alienates us from the dominion of sin; destroys the corrupt propensities of our fallen natures; rectifies our affections and inclinations, and brings our entire beings into subjection to the will of God, so that we may properly be called the servants of righteousness.
This is indeed a great work, and the Scriptures plainly teach that God sanctifies his people. Ex. xxxi, 13; Eze. xx, 12; Jno. xvii, 17; Heb. ii, 11. God graciously provides and urges the means of sanctification, and helps his people to use them. It is impossible for man to devise means whereby he can sanctify himself, or to attain to holiness by his own strength. Man must accept the means which God has devised, and the gracious assistance which he affords.
The plan of God is such that we must co-operate with him in this work. This is seen in the following texts: "Sanctify yourselves therefore, and be ye holy: for I am the Lord your God. And ye shall keep my statutes, and do them: I am the Lord which sanctify you." Lev. xx, 7, 8. "Cleanse your hands ye sinners, and purify your hearts ye double-minded." "Let us cleanse ourselves from all filthiness of the flesh and spirit." "Every man that hath this hope in him purifieth himself even as he is pure." "Abstain from all appearance of evil. And the very God of peace sanctify you wholly." James iv, 8; 2 Cor. vii, 1; 1 Jno. iii, 3. 1 Thess. v, 23.
From this view of the subject, it is evident that we cannot be sanctified or become holy without making special efforts to overcome sin. If men could be sanctified irrespective of the course they pursue, we might conclude that sanctification depends wholly on the will of God; and as God is no respecter of persons, we might also conclude that if he sanctifies one he will sanctify all, and that all mankind will be saved.
It is also evident that those greatly err who think that sanctification rests solely in the power of man, and that they can of themselves turn from sin to holiness. To say the least, they do not realize the depth of their degradation and misery, and have not felt the force of this humbling truth, that they are carnal, sold under sin.
Sanctification is effected through the truth. Says Christ, "Sanctify them through thy truth: thy word is truth . . . . And for their sakes I sanctify myself, that they also might be sanctified through the truth." "Now ye are clean through the word that I have spoken unto you." Jno. xvii, 17, 19; xv, 5. And Peter says, "Seeing ye have purified your hearts in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently." 1 Pet. i, 22.
Genuine sanctification follows the channel of Bible truth. It is not grounded on flights of feeling, but on the immutable truths of God's word. It is the truth received through the mind, and practically carried out in the life. When the truth is thus received and carried out, there is a radical work, a change indeed; and those who receive and obey the truth are not destitute of good feeling. They have an inward satisfaction for well-doing, and enjoy the approbation and blessing of the Lord to encourage and strengthen them in their great and glorious work.
Some would try to evade the truth with the idea that they have the Spirit, and consequently the sanctification of the Spirit. But what is the leading office of the Spirit that sanctifies? It is to guide into the truth. Said Christ, "When he, the Spirit of truth, is come, he will guide you into all truth." Jno. xvi, 13. The Spirit and the truth agree. The Spirit is the great agent that God employs in sanctifying men. Hence Bible sanctification is called the sanctification of the Spirit. 1 Pet. i, 2. The Spirit helps our infirmities. It helps us to understand, receive and practice the truth. Therefore that spirit which is not in harmony with the truths of God's word is not the sanctifying Spirit of truth, and the sanctification which is based on the leadings and teachings of such a spirit is a false one.
Sanctification is a progressive work. Says Paul, "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." 2 Cor. vii, 1. Those whom Paul is here addressing were Christians, yet they needed to cleanse themselves and perfect holiness or sanctification. The same sentiment is expressed in the following texts: "Therefore leaving the principles of the doctrine of Christ, let us go on to perfection; not laying again the foundation of repentance from dead works and faith toward God." Heb. vi, 1. "Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." Phil. iii, 12-14.
2 Pet. i, 5-9: "And besides this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord and Saviour Jesus Christ. But he that lacketh these things, is blind and cannot see afar off, and hath forgotten that he was purged from his old sins."
In this passage the apostle addresses those who have obtained like precious faith, (verse 1,) and urges a progressive advancement in holiness toward completeness in the Christian character. In conversion a blow is struck at the corrupt propensities of fallen human nature, and a great change takes place. But the work of sanctification is not then complete. The young convert stands on the platform of faith. He has seen sin in its true light, has repented of his sins, and has been cleansed from the same by faith in the merits and efficacy of the blood of Christ, and now rejoices in his Saviour. But he must advance in holiness by adding to his faith virtue, and to virtue knowledge and the rest of the Christian graces.
Thus it appears that sanctification is not the work of a moment. It is to be regretted that some, believing sanctification to be an instantaneous work, will fall back on some past blessing or excitement, and will even affirm that they have been months and years in a state of perfect love without committing a single sin, and scoff at the idea that they can be in a better condition, in a holier state. The spirit of such, is different from that of many pious and devoted men and women in the past, who often wept over the remains of inbred sin, and in whose lives we trace progress in sanctification.
The position that sanctification is an instantaneous work, has a tendency to discourage the conscientious and desponding, and to induce many to believe that they are rich and increased with goods, and have need of nothing, and is a great hindrance in the way of true sanctification.
Says the apostle, "He that lacketh these things is blind and cannot see afar off." He that has had an opportunity to improve and has not advanced in Christian virtues, is in a backslidden state, and being deprived of the enlightening influences of the Holy Spirit, is in a great measure blind in regard to his own condition and in regard to the truth, and cannot see afar off, or cannot see far in the way of holiness.
Sanctification may be well represented by the growth of plants. It commences with the seed, the grain, and grows up into the lofty tree. It is receiving with meekness the ingrafted word, and growing thereby, or growing in grace and in the knowledge of the truth, or growing up into Christ our living head, or being changed from glory to glory into the image of Christ.
As the child of God contemplates the truth, he gradually beholds in it the glory of the Lord, and falls in love with his lovely character. Under the influences of divine truth, he sees some beautiful trait in the Christian character and conforms to it, and thus far grows up into Christ and becomes assimilated into his likeness. Light shines on another excellence, and then on another, and he overcomes and overcomes, growing stronger and stronger, becoming more and more holy in imitating the perfect Pattern, and thus he is changed from glory to glory into the image of Christ.
This view is further strengthened by those texts in which God's people are exhorted and encouraged to be perfect, to overcome, to mortify the deeds of the flesh, etc., also by those passages where prayers and desires are offered for the sanctification and perfection of the saints.
The fact that Christians in the Scriptures are designated as holy, sanctified, perfect, and saints, does not militate against our position. Christians are sanctified or perfect as far as they understand and practice the truth; and even those who are called holy, sanctified, perfect and saints, are exhorted to cleanse themselves, to perfect holiness, to be perfect, to go on to perfection, etc. Compare 1 Cor. i, 2; 2 Cor. i, 1; vii, 1; xiii, 11; Phil. iii, 12-16; Heb. iii, 1; vi, 1.
It is manifest that light increases on the truth as the work of sanctification progresses, and that sanctification involves the necessity of advancing in the knowledge of the truth. For this reason we should cry after knowledge, and lift up our voice for understanding; seek her as silver, and search for her as for hid treasures. Prov. ii, 3, 4. And "all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." 2 Tim. iii, 16, 17.
Says the wise man, "The path of the just is as the shining light, that shineth more and more unto the perfect day." Prov. iv, 18. And what is it that thus causes the path of the just to shine, unless it is the word of God? David says, "Thy word is a lamp unto my feet and a light unto my path." Ps. cxix, 105. Again Peter says, "We have a more sure word of prophecy (or the word of the prophets which is very firm, French Trans.); whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawns, and the day-star arise in your hearts." 2 Pet. i, 19.
The word of God was given to be a light unto the just, to show them their duty and whereabouts in this dark world. The idea that this word is a revelation of God to man which should be studied, is proof that God designed it should be understood. Strong and numerous have been the efforts of the powers of darkness to extinguish this light of heavenly birth; but it shines to-day. And is it not reasonable to expect that light will increase on the word of God, and that the prophecies will be better understood as those prophecies relating to the last days are fast fulfilling, and as the end toward which they point approaches? Said an angel while speaking to the prophet Daniel concerning the last days, or the time of the end, "Many shall run to and fro, and knowledge shall be increased." Dan. xii, 4. And in the same connection we read, "Many shall be purified, and made white and tried; but the wicked shall do wickedly; and none of the wicked shall understand; but the wise shall understand." Verse 10.
(To be continued.)

I Hold Still.

PAIN'S furnace heat within me quivers, God's breath upon the flame doth blow, And all my heart in anguish shivers And trembles at the fiery glow; And yet I whisper—As God will! And in his hottest fire, hold still.
He comes and lays my heart, all heated, On the hard anvil, minded so Into His own fair shape to beat it, With his great hammer, blow and blow; And yet I whisper—As God will! And, at his heaviest blows, hold still.
He takes my softened heart, and beats it, The sparks fly off at every blow; He turns it o'er and o'er, and heats it, And lets it cool, and makes it glow ; And yet I whisper—As God will! And, in His mighty hand, hold still.
Why should I murmur! for the sorrow Thus only longer lived would be; Its end may come, and will to-morrow, When God has done his work in me; So I say, trusting—As God will! And, trusting to the end, hold still.
He kindles for my profit, purely, Affliction's glowing, fiery brand, And all his heaviest blows are, surely, Inflicted by a Master's hand; So I say, praying—As God will! And hope in Him, and suffer still.
Republished by Request.

Counsel from Paul.

By James Sawyer

THESE things command and teach. Let no man despise thy youth; but be thou an example of the unbelievers in word, in conversation, in charity, in spirit, in faith, in purity. Till I come give attendance to reading, to exhortation, to doctrine. Meditate on these things. 1 Tim iv, 12, 15.
It appears that these words were spoken to a young man who had been ordained to the work of the ministry.
Paul had besought Timothy to remain at Ephesus to charge some to teach faith unfeigned, charity out of a pure heart, not to give heed to fables, &c.
It seems also that he gave him an outline of a general apostasy, which had already begun to arise in the church and that may be more definitely noticed in the case of the first state of the church as recorded in the second chapter of Revelation second verse, where the message was to separate the false apostles.
Timothy was charged to put the brethren in mind of these things, in order that they might have godliness which is profitable unto all things; having promise of the life that now is, and that which is to come.
Says Paul, The Spirit expressly speaketh that in the latter times some shall depart from the faith. Has not this apostasy more fully manifested itself in these last days? And may not the above instructions be applicable to the young who have embraced the truth in the third angel's message?
Let no man despise thy youth. Notwithstanding Timothy's youthfulness, a dignity of character was to be maintained. And should not the young who have made a profession of religion be willing to be known as believers? Certain signs are to follow those who believe. Is this true in their case? What are they doing by way of reform? Do they still indulge in trifling words and unprofitable conversation which are slowly eating away the life of their religion? Do they think that because they are young, God will excuse them for not acting? Are they laying up their mites for the treasury of the Lord? Should not all who have sense and judgment to believe on the Lord and take a stand with his people, sustain a dignity of character? Why should the young let their youth be despised then? Although they may not be called to preach as Timothy, yet may they not by being an example to unbelievers lead others to Christ? May not this be done in word, in conversation, in charity, in spirit, in faith, in purity?
Timothy was told to give attendance to reading (probably the scriptures.) Is not this a good way for the young to gain strength—give attendance to the reading of books which can furnish a store of useful knowledge? Are they doing this? How many pages of religious matter does each one peruse in one week? Are they impressed by what they read to take hold with renewed courage and try to overcome faster? If the mind is not developed by the good, will not evil creep in, just as weeds fill a garden that is not cultivated by the hoe?
Can they not give some attendance to exhortation? Calamities are coming: the dissolution of all things is approaching; even nature is said to be groaning to be delivered from the curse, and many are yet in their sins. Who does not feel thankful that he was warned of his evil ways and exhorted to repent? Have believing youth the same interest for others that God had for them, when his Holy Spirit entreated them to come and taste of the living waters?
They may not be publicly called to exhort like Timothy, but is there no way to persuade their companions and associates? Do they carry their cases before the Lord? Does a life of upright and holy living testify to others that their eternal welfare is near and dear to the heart? Do they ever weep because so many of the youth are going down the road to ruin, while the way of life is made open to all? Do they ever think they will be held responsible for the blood of souls unless they in some way warn the sinner to flee the wrath to come? Are they burdened for the salvation of others?
Can they not give attendance to doctrine? They may not be teachers like Timothy, but have they not a doctrine to inculcate? If they have, are they not responsible for an influence however young or weak in the faith?
Says Jesus, My doctrine is not mine but his that sent me, and if any man will do his will he shall know of his doctrine whether it be of God. Are they doing God's will? Are they keeping all of his commandments in the spirit? Do they love this doctrine?
The next verse says, Meditate on these things. How often has the writer come short in this part of the admonition. He has let the cares of this world engross too much of his time. He agrees with one, who has said "He that never thinks, never can be wise," and desires to meditate more. Is it not the privilege of God's chosen ones to be wise like serpents, yet harmless as doves? Let wisdom be sought from God. Let me seek it, for it is the pearl of great price. Let the youth seek it; for it is their guide; and let us all meditate more on the importance of setting good examples in word and conversation, the interest we should have for others, our manner of deportment before them, and the high estimation to be placed on purity of character. Let us accept Paul's advice, and pay attention to these things.
JAMES SAWYER.
Crockery, Mich.

Truth Forgives No Insult

THERE are some faults slight in the sight of love, some errors slight in the estimate of wisdom; but truth forgives no insult and endures no stain.

The Christian, the Gentleman.

A CHRISTIAN is God's gentleman: a gentleman, in the vulgar, superficial way of understanding the word, is the Devil's Christian. But to throw aside these polished and too current counterfeits for something valuable and sterling, the real gentleman should be gentle in every thing, at least in every thiug that depends on himself,—in carriage, temper, constructions, aims, desires. He ought therefore to be mild, calm, quiet, even, temperate,—not hasty in judgment, not exorbitant in ambition, not overbearing, not proud not rapacious, not oppressive; for these things are contrary to gentleness. Many such gentleman are to be found, I trust; and many more would be, were the true meaning of the name borne in mind, and duly inculcated. But alas! we are misled by etymology; and because a gentleman was originally homo gentilis, people seem to fancy they shall lose caste unless they act as Gentiles.

The Pure in Heart.

By A. S. Hutchins

“BLESSED are the pure in heart: for they shall see God.” Matt. v, 8. Purity of heart has ever been required of God’s people. “Ye shall therefore sanctify yourselves, and ye shall be holy.” Lev. xi, 44. “And ye shall be holy unto me: for I the Lord am holy, and have severed you from other people, that ye should be mine.” Lev. xx, 26.
The conditions on which God would acknowledge ancient Israel as a peculiar treasure unto himself above all people, were, that they should obey his voice, and keep his covenant. Obedience to his law would constitute them, an holy nation. Ex. xix, 20. Deut. iv, 13.
This law was magnified and made honorable, (not abolished) by the Son of God. He showed more clearly its bearing upon the thoughts of the heart, as well as upon the outward actions.
Additional light from the sacred volume of inspiration, ever brings with it new obligations and increased responsibilities, to serve, love, and adore our Creator, more and more.
Under the proclamation of the three messages of Rev. xiv, 6–12, a brilliant blaze of light has shone forth on the immediate coming of the blessed Saviour, and the requisite preparation of heart, that we may stand when he appeareth.
A Bible faith on the glorious theme of the soon coming of our dear Lord and Master, most certainly is a practical one. No one can consistently cherish this precious and soul-inspiring hope, without daily hungering and thirsting after righteousness.
This is that branch of the Christian hope, of which John speaks, when he says, “And every man that hath this hope in him purifieth himself, even as he is pure.” 1 John iii, 3.
With the living Head of the church before him as a pattern of perfect holiness, and of the strictest obedience to the Father’s commandments, he labors to attain unto that high and excellent standard of purity of heart and life, which will give him an entrance into the city of God.
But the beloved disciple does not here leave us in doubt as to the rule by which we are to work while striving for victory. Except we “strive lawfully” we are not crowned.
In the verse following the above quoted text, he says, “Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.” Here by the pen of inspiration, are two classes brought to view. One, living and laboring for Bible holiness, those who are to be made like Christ when he shall appear, “a glorious church, not having spot, or wrinkle, or any such thing;” the other, transgressors of the law of God, the high and holy standard of right and justice. How then can the transgressor expect to meet our returning Lord and King in peace? Without holiness, “no man shall see the Lord.” Heb. xii, 14.
The present is a time of unparalleled deception. Thousands are cherishing a false hope. And it is to be feared that many are, who have had light and deep convictions, as to duty in regard to keeping all God’s commandments they have not dug deep and built upon the rock of truth. Their foundation is a sandy one. On the tide of public opinion they glide along down to a dark and stormy future, as the bubble floats on the surface of the water. Oh, that such might hear the notes of warning mercy, and awake ere it is too late—awake and hasten their escape from the “windy storm and tempest!”
But says John, “Little children, let no man deceive you; he that doeth righteousness is righteous, even as he is righteous.” 1 John iii, 7. Righteousness, is defined by Webster, “Conformity of heart and life to the divine law.” Unrighteousness, “Injustice: violation of the divine law.”
Agreeably to this is the testimony of an eminent servant of God. “And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us.” Deut. vi, 25.
Hence we see that we cannot attain unto holiness, unto righteousness, to purity of heart, life and character, without rendering obedience to the commandments of God. His holy, just and good law is our rule of action. Such as walk agreeably thereunto, will “enter into life.” They shall be called “great in the kingdom of heaven:” “have right to the tree of life,” and enter in through the gates into the city.
Oh, inexpressibly sweet and delightful prospect that lies before the overcomer. The glories of the better world attract the attention of the weary pilgrim, and beckon him away from the cares, toils, fears and conflicts of this vale of tears. They point him forward a brief space, to the reception of the crown of life, to the time when upon his astonished vision will break forth the sacred realities of an endless day. Then from the length and depth of his enraptured soul will he exclaim with reference to every trial connected with the Christian warfare, “An hour with my God will make up for them all.”
“Nearer, my God, to thee.” May this, dear brethren, ever be our motto. In all things may we watch! “Be sober, and watch unto prayer;” having our fruit “unto holiness, and the end everlasting life.”
A. S. HUTCHINS.

The Gift of Healing.

By B. F. Robbins

Is any sick among you? let him call for the elders of the church, and let them pray over him anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord shall raise him up, and if he have committed sins they shall be forgiven him.—James v, 14, 15.
This promise in its reading has no limitation as to time or age, but is as much a promise for us in these last days, as for believers in the apostolic age. It in fact stands connected with predictions which are being fulfilled at the present time. I am aware that it is contended that this promise, with the promises of spiritual gifts as a confirmation of the gospel were confined to the apostles’ days, and that we are not to expect them. But where is the inspired declaration of their limitation? But why have they ceased? I answer from a want of confidence among professed believers in them. This is evident from the almost universal unbelief manifest. Who in their own case, or in the case of their suffering friends, have sufficient faith in the promise to comply with its simple conditions?
My object in this, is to show that all the promises of the gospel are as much for us as for the first Christians. See Matt. xxviii, 19, 20. “Go ye therefore and teach all nations baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you; and lo, I am with you always, even unto the end of the world.” Mark xvi, 15–18. And these signs shall follow them that believe. In my name they shall cast out devils, they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover.” Now from the literal reading of the commission given the disciples we may learn:
1. That the commission to preach the gospel extended to all the world. “Go ye into all the world;” “Go ye therefore and teach all nations.”
2. The conditions to be complied with in order to become disciples. Believing, baptism, obedience to all things commanded.
3. The certainty of the promises made to believers. “These signs shall follow them that believe &c. “They shall lay hands on the sick and they shall recover.”
4. The extent or duration of these promises is realization among believers. “Lo, I am with you always even unto the end of the world.” See Luke xxiv, 47–49. “And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And behold I send the promise of my Father upon you but tarry ye in the city of Jerusalem until ye be endued with power from on high.”
The promise of the Father alluded to by Jesus, is the promise contained in the prophecy of Joel ii, 28, 29. “And it shall come to pass afterward that I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions And also upon the servants and the handmaids in those days will I pour out my Spirit.
When did the promise begin its fulfillment? At the Pentecost. Where is its limitation? Let us see. Peter says: Acts ii, 38, 39. “Repent and be baptized every one of you for the remission of sins in the name of Jesus Christ, and ye shall receive the gift of the Holy Ghost. For the promise is unto you and your children, and to all that are afar off even as many as the Lord our God shall call.” Here we inquire, What promise? The promise of the Father in the prophecy of Joel. To whom was it promised? To the repenting, believing, baptized and obedient, new made disciples, on the day of Pentecost. Was it confined or limited to them? “To them and their children, and to all that are afar off even as many as the Lord our God shall call.” Here we see the promise has no limitation, but embraces all the called of God in all ages.
But again, see John xiv, 12–14. “Verily verily I say unto you, He that believeth on me, the works that I do, shall he do also, and greater works than these shall he do because I go to my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son.” Here the promises are unequivocal and expressed in language not to be misunderstood: “They are not yea and nay, but yea and amen, a divine shall. In their realization, God is glorified in his Son; a sufficient pledge of their fulfillment. They are conditional upon our faith, or confidence in God, and obedience to his requirements. Nor are they limited in their nature or extent. “Whatsoever ye ask in my name.”
I come now to notice more particularly the promise at the head of this article. This promise is as extensive as the effectual fervent prayer of a righteous man.
Who contends that the duty of mutual confession and prayer for each other was limited to the apostolic age? None. Who will not admit that it is our privilege even now to pray when afflicted, or to sing when happy? All admit it. If the privileges of praying in affliction, and singing when happy, are unlimited, then why not also the promise, “And the prayer of faith shall save the sick,” &c.? Suppose we analyze the promise. “Is any sick among you?” Among whom? The Israel of God; for such the apostle addresses in this epistle. Such as are living in these last days, (verse 3) when oppressors are heaping treasure together, “when the coming of the Lord draweth nigh; and the Judge standeth before the door.” The promise is for us as much as for the first Christians. Again “Is any sick among you? what are we to do? “Send for the elders of the church.” The fact of sending for them implies faith in the promise. Let the elders pray over them anointing them with oil in the name of the Lord. Here are the conditions to be complied with in order to render the promise available.
Now in conclusion let me ask, Is not God true to his promises? Yes. In complying with the conditions of the promises are they not available to the humble trusting believer? Assuredly so. Then may the promise “Is any sick among you,” &c., be available even in this age? God says it shall, and who can doubt the promise of the truthful God? B. F. ROBBINS,—in Voice of the West.

Longings

By Augustine

LONGINGS.—Oh that the same mind may dwell in me which dwelt also in thee, O Lord Jesus! for thou wert pure, and holy, and separate from sinners. Meat and drink was it to thee to do the will of thy heavenly Father, and to finish the work which he gave thee to do. And do thou, who hast left to those who love, to follow in thy steps, enable and enkindle me, my Lord and my God, with thy perfect example and thy blessed Spirit, that so, working out my salvation with fear and trembling, I may grow in meetness for meeting my God in the day of his approaching. Do thou direct the remainder of my days according to thy will, do thou confirm me in thy fear, and strengthen me in thy love.—Augustine.

God Sees All

WHEN you feel a disposition to sin, seek a place where God cannot see you.

More Moral than Christ.

IN the Banner of Light, of June 4, 1864, a conversation with a spirit is reported as follows:
"Q. Have you ever seen Confucius and Zoroaster?
A. Yes, many times.
Q. In the order of degree, which stands the higher in moral excellence—Jesus Christ, Confucius, or Zoroaster?
A. Confucius stands in morality higher than the other two."
Thus, in point of morality, Confucius a pagan of China, who flourished B. c. 550, is placed above Christ. It is not surprising that demons should so teach respecting Christ, and by all means strive to degrade him; for he is a special object of hatred to the Devil and all his angels. It is bad enough that they have the power of disseminating such sentiments among mankind, but worse still that multitudes are found ready to swallow the infernal teaching.
We read of a class, who, before the coming of the Saviour, will sigh and cry for all the abominations done in the land. Will they not also sigh and cry for all the blasphemies uttered against God and his Son.
Let us rejoice that the time is near when the seething reign of sin will be at an end, and blasphemies no more pain the ear of the child of God, and insult the majesty of Heaven.

The Second Coming.

By R. F. Cottrell

CONVERSING with a lady friend, esteemed a teacher in Israel, or as it is frequently expressed, in "one branch of our Zion," I said something about the fulfillment of the prophecies and the signs of the second advent at hand. In the usual way, she thought it of no importance to know any thing of the time of Christ's coming, if we were only ready. Said she, "He will come to each of us as individuals, ere long, he will come to us at death." But, said I, I was speaking of his second coming; Paul says, "He shall appear the second time without sin unto salvation," and your view would make too many second comings. She replied that he came to each individual at conversion, and he came to them again at death, consequently this is his second coming.
It is surprising indeed that pious people can thus trifle with the word of God. The text referred to says that "Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin (or a sin-offering) unto salvation." Did he offer himself personally, a sacrifice for sins? How then is his second coming to be anything but a personal coming? But they have no thought that they trifle with the word. It is owing to their early teaching and prejudices; they know not what they do.
There is radical error in the religious teaching of the present day. The reason why professed Christians have no love for Christ's appearing—do not wish him to come in our day, at least, and are indifferent as to whether he ever comes, is because they think they are going to Heaven at death, and, consequently they see no need of the coming of Christ and the resurrection. They have, by unscriptural teaching, made death, "the last enemy," their friend, and engaged him to ferry them directly over to the promised land, or, as they call it, "the spirit world;" hence the second coming of Christ and the resurrection are things not desired, and they do not care to hear of them.
Whether it is applicable or not, I am forcibly reminded of a people described by the evangelical prophet, who are represented as saying, "We have made a covenant with death, and with hell are we at agreement." Isa. xxviii, 15. Death is the great enemy of our race. The Lord would have us make no treaty with him. Sheol is the dark and silent prison-house of the saints. We should not be at agreement with it, but should ardently desire the coming of Christ, who has the keys and will unlock the prison-house, release the prisoners, and lead a greater multitude of captives than he did when he ascended before. "Then will be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, (hades or sheol,) where is thy victory? 1 Cor. xv, 54. Isa. xxv, 8.
Our Saviour made no compromise with these our enemies, but boldly met them in their own chosen ground. And though seemingly overcome for a little moment, yet he triumphed gloriously. He conquered death and the "under-world" for us—why should we make peace with them and call them friends? He triumphed; for God raised him from the dead. In his name we may triumph too. Death is not the voice that Jesus sends to call us to his arms. That voice is the voice of the Archangel and the trump of God which will be heard when the Lord himself shall descend from heaven. The under-world is not the blissful paradise of the saints of God. Their glorious home is in those mansions in his Father's house which he has gone to prepare, and to which he will receive them on his return. The hope of the Christian points to the coming of our Lord Jesus Christ. The crown of life is to be received in that day. Who would not love his appearing?
R. F. COTTRELL.

A Good Example.

THE following is a good example to the committee—the committee, we mean, appointed to extend the circulation of the Review. A brother writes from Greentown, Ind., as follows:
"When the committee was first appointed to obtain subscribers for the Review, I thought for the first month or two, that I should not be able to get any one to take it; but I still talked about it to every one that I thought would listen, until now this is the fourth name that I have sent in, and I still calculate to keep on trying for more."
If in this instance, a little perseverance resulted in obtaining four subscribers where there seemed to be no prospect for success, will it not do the same in many others? Try it, brethren.
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