Declension in Connexion with Doctrinal Error

“Sanctify them through thy truth.”’ — John xvii. 17.

God lias been graciously pleased to appoint his cliuich the great conservator of his truth, and his truth the especial medium of sanctification to his church: there is a close and beautiful relation between the two. The church may be compared to the golden lamp which contains the sacred oil, which, in its turn, feeds the flame of its light and holiness. The church is to guard with a jealous and vigilant eye the purity of the truth, while the truth is to beautify and sanctify the ark which preserves it; compare 1 Tim. iii. 15; John xvii. 17. Thus there is a close relation, and a reciprocal influence constantly exisiting and exerted, between the church of Christ and the truth of God.

To this thought add yet another: every individual believer in Jesus is himself a subject, and therefore a witness, of the truth; he has been quickened, called, renewed, and partially sanctified through the instrumentality of God’s revealed truth: “Of his own will begat he us with the word of truth.”’ James i. IS. “For the truth’s sake which dwelleth in us.” 2 John 2. “Ye are my witnesses, saith the Lord.” Here is unfolded one of the most solemn and affecting truths touching the character and individual responsibihty of a child of God. He is a subject of truth, he is a repository of the truth, and he is a witne?;s for the truth; yea, he is the only living witness to the truth which God has ‘on earth. The world he lives in is a dark, polluted, God-blaspheming, Christ-denying, truth-despising world. The saints who have been called out of it according to his eternal purpose and love, and by his sovereign, distinguishing, and free grace, are the only lights and the only salt in the midst of this moral darkness and corruption. Here and there a light glimmer?:, irradiating the gloomy sphere in which it moves; here and there a spot of verdure appears, relieving the arid and barren desolation by which it is surrounded. These are the saints of the Most High, the witness of the Divine character, the omnipotent power, and the holy tendency, of God’s blessed truth. Let the saints of God, then, solemnly weigh this affecting fact, that though the written word and the accompanying Spirit are God’s witnesses in the world, yet they are the only living exemplifications of the power of the truth, and as such, are earnestly exhorted to be “blameless and harmless, the sons of God without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world.” Phil. ii. 15. The first point on which it is our duty to touch in opening the subject of this chapter, is, the holy tendency of Divine truth, or, the intimate relation betweea truth and hnllness. There are two admitted axioms in every departmentof human science, which

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will apply with equal force (o the matter before us: — viz., that an ell’ect cannot exist witlioutacause, and that a cause does not operate without the use of means. Let these admitted propositions form the basis of our reasoning upon this important subject. God has designed the sanctification of his people; he has ap|K)inted his truth as the great instrument of elfecting their sanctification; and in order to accomplish this, he has declared, that his truth must dwell in the heart in the same richness, fulness, and purity, with which it is revealed in his word.

In sustaining our proposition, that the truths of the Gospel are the grand means which God employs for the sanctification of his people, let us be distinctly understood in the outset, as disclaiming all belief in the mere power of the truth itself to produce holiness. This is one of the grand errors of modern divinity from which we unhesitatingly dissent, and which we sternly repudiate. The mere presentation of truth to the unrenewed mind, either in the form of threatening, or promise, or motive, can never produce any saving or sanctifying effect. The soul of man in its unrenewed state, is represented as spiritually dead; insensible to all holy, spiritual motion. Now upon such a mind, what impression is to be produced by the mere holding up of truth before its eye? What life, what emotion, what effect will be accomplished? As well might we spread out the pictured canvas before the glazed eye of a corpse, and expect that by the beauty of the design, and the brilliancy of the coloring, and the genius of the execution, we would animate the body with life, and heave the bosom with emotion, and cause the eye to swim with delight, as to look for similar moral efiects to result from the mere holding’ up to view Divine truth before a carnal mind, “dead in trespasses and sins.” And yet there are those who maintain the doctrine, that Divine truth unaccompanied by any extraneous power, can effect all these wonders! Against such a theory we would simply place one passage from the sacred word: “Except a man be born again, he cannot see the kingdom of God.”

But the power of the truth for which we plead, is that which results from the attending energy and demonstration of the Holy Spirit. The sacred word, inspired though it be, is but a dead letter, unclothed with the life giving power of the Holy Ghost. Awful as are the truths it unfolds, solemn as are the revelations it discloses, touching as are the scenes it portrays, and persuasive as are the motives it supplies, yet, when left to its own unaided operation, Divine truth is utterly impotent to the production of spiritual life, love, and holiness in the soul of man. Its influence must necessarily be passive, possessing as it does no actual power of its own, and depending upon a Divine influence extraneous from itself, to render its teaching efficacious. The three thousand who were converted on the day of Pentecost, were doubtless awakened under one sermon, and some would declare it was the power of the truth which wrought those wonders of grace. With this we perfectly agree, only adding, that it was truth in the mighty hand of God which pricked them to the heart, and wrung from them the cry.” Men and

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bietliien, what sluiU we do?” The Eternal Spirit wa8 the elVicieul causae, and the preached truth but the instruiucMl eiiipluycd, to produce the ellect: but for his accompanying and ellectual power, they would, as multitudes do now, have turned their backs upon the sermon of Peter, (hough it was full of Christ crucified, deriding the truth, and rejecting the Saviour of whom it spake. But it pleased God in the sovereignty of his will, to call them by his grace, and this he did by the effectual, omnipotent power of the Holy Spirit, through the instrumentality of a preached Gospel.

Thus, then, we plead for a personal experimental acquaintance with, and reception of, the truth, ere it can produce anything like hoHness in the soul. That it has foiuul an entrance to the judgment merely, will not do; advancing not further, — arresting not the will, touching not the heart, renewing not the whole soul, — it can never erect the empire of holiness in man; the reign of sanctification cannot have commenced. The mental eye may be clear, the moral eye closed; the mind all light, the heart all dark. the creed orthodox, and the whole life at variance with the creed. Such is the discordant effect of Divine truth, simply settled in the human understanding, unaccompanied by the power of the Holy Ghost in the heart. But let a man receive the truth in his heart by the power of God himself; let it enter there, disarming and dethroning the strong man; let Jesus enter, and the Holy Spirit take possession, renewing, sealing, and sanctifying the soul; and then we may look for the “fruits of hoHness which are unto eternal life.”

Now that it is the natural tendency of Divine truth thus received into the heart, to produce holiness, a moment’s reference to the word of God will show. The design of the whole plan of redemption, was to secure the highest holiness and happiness to the creature; and when the Gospel comes with the power of God unto the salvation of the soul, this end is pre-eminently secured. The renewed man is a pardoned man; the pardoned man becomes a holy man; and the holy man is a happy nian. Look, then, at God’s word, and trace the tendency of every doctrine, precept, promise, and threatening, and mark the holy influence of each. To select, for example, a few of the distinguishing doctrines of ffrace. Take the doctrine of God’s evererlasting love to his people, as seen in their election to et-ernal life. How holy is the tendency of this truth!” Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as he hath chosen us in him before the foundation of the world, that we should he holy and without blame before him in love Eph. i. 3, 4. Let not my reader turn from this glorious doctrine, because he may find it irreconcilable with others that he may hold, or because the mists of prejudice may long have veiled it from his mind: it is a revealed doctrine, and therefore to be fully received; it is a holy doctrine, and therefore to be ardently loved. Received in the heart by the teaching of the Holy

Ghost, it lays die pride of man in the dust, knocks from beneath (he soul all irouncl for self-glorying, and expands the mind with the most exalted views of the glory, grace and love of Jehovah, He who receives (he doctrine of electing love in his heart by the power of the Spirit, bears about with him the material of a holy walk; its tendency is to humble, abase, and sanctify (he man.

Thus holy, too, is the revealed doctrine of God’s free, sovereign and distinguishing grace. The tendency of this truth is most sancdfying: for a man to feel that God alone hath made him to difTer from another — that what he has, he has received — that by the free, distinguishing grace of God, he is, what he is, — is a truth, when experienced in the heart, surely of the most holy induence. How it lays the axe at the root of self! how it stains the pride of human glory, and hushes the whispers of vain boasting! It lays the renewed sinner, where he ought ever to lie, in the dust; and places the crown, where it alone ought to shine, bright and glorious, upon the head of sovereign mercy, “Lord, why me? I was far from thee by wicked works; I was the least of my Father’s house, and of all, the most unworthy and unlikely object of thy love: and yet thy mercy sought me, — thy grace selected me out of all the rest, and made me a miracle of its omnipotent power. Lord, to what can I refer this, but to thy mere mercy, thy sovereign and free grace, entirely apart from all worth or worthiness that thou didst see in me? Take, therefore, my body, soul, and spirit, and let them be, in time and through eternity, a holy temple to thy glory.” Thus “the grace of God, that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present evil world.” And so niiglit we pass on through all the kindred doctrines of grace, were it necessary, showing that the sajictification of the believer is their great end and tendency.

All the jjrecepts, too, are on the side of holiness. “If ye love nie, keep my commandments;” “Love not the world, nor the things of the world;” “Come out of the world, and be ye separate, and touch not the unclean thing;”’ “Watch and pray;” “Pray without ceasing;” “Love as brethren;” “Be ye holy, for I am holy;” “God hath not called us unto xmcleanness, but unto holiness;” “That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God.” Holy precepts! May the Eternal Spirit engrave them deep upon our hearts!

Not less sanctifying in their tendency are those “exceeding great and precious prarnises’ which the word of truth contains. “Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the fiesh and spirit, perfecting holiness in the fear of God.”

Equally holy is the tendency of the Divine threaten’mgs.” The day of the Ijord will come as a thief in the night; in the which the heavens shall pass away wilh a great noise, and the elements shall melt with fervent heat, the earth also and the

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works that arc (lierciii shall he hmncd up. Seeing, then, that all these things shall he dissolved, what manner of persons ought yc to be in all holy conversation and godliness! Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.” Thus holy and sanctifying are the nature and the effect of Divine truth. It is in its nature and properties most holy; it comes from a holy God; and whenever and wherever it is received in the heart, as the good and incorruptible seed of the kingdom, it produces that which is in accordance with its own nature — holiness. As is the tree, so are the fruits; as is the cause, so are the efl’ects. It brings down and lays low the high thoughts of man, by revealing to him the character of God; it convinces him of his deep guilt and awful condenmation, by exhibiting the Divine law; it unfolds to him God’s hatred jof sin, his justice ui punishing and his mercy in pardoning it, by unfolding to his view the cross of Christ; and taking entire possession of the soul, it implants new principles, supplies new motives, gives a new end, begets new joys, and inspires new hopes, — in a word, diffuses itself through the whole moral man, changes it into the same image, and transforms it into “an habitation of God through the Spirit.”

Now it will require no labored or lengthened discussion to show, that the nature and tendency of error must be opposite to that of truth; for it is impossible that two things so difTerent in their natures should be capable of producing the same effects. If the nature and the tendency of truth are to promote holiness, it must be the nature and the tendency of error to promote unholiness; if the one tends to humble the pride of man, to diminish him in his own eyes, to correct the evils of his fallen nature, to break the power of corruption, and to introduce him into the holy liberty of the child of God, — for ’ if the truth makes him free, then is he free indeed,’ — surely the other tends to foster his proud conceit of himself, to beget a lofty view of his own gifts and attainments, to lessen his views of sin’s exceeding sinfulness, and, lowering the motive and weakening the power of holiness, gives the utichecked rein to all the corrupt propensities of a fallen nature.

It is the tendency of false doctrine to divert the mind that cherishes it into a wrong channel; it leads the soul away from God. As truth experimentally received draws the heart to God, so error cherished in the mind leads the heart from God. It imparts distorted views of the Divine character, gives low conceptions of the Divine law, beclouds the finished work of Christ, weakens the power of moral obligation, and, from step to step, leads the soul entirely, and, if grace do not interfere, for ever, from God.

That the connexion between spiritual and personal declension and false doctrine is close and inseparable, and the results always the most painful and disastrous, cannot be questioned. The moment

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a private Chrisitian, or a public teacher, or an asyooiated body, becomes infected with false doctrine, departs from the word of God, and sets up doctrines, and commandments, and ordinances, at variance with the revealed word, that moment linds him or them deteriorating in spirituality and declining in holiness; and from a career of spiritual prosperity, perhaps the most unexampled, relapsing into a state of formality, deadness, and unfruitfulness, from which nothing seems fully and permanently to recover them.

Select an individual believer, a minister, or the case of a Church, which has departed from the “faith once delivered unto the saints,” and has relinquished some of the fundamental doctrines of the Gospel, and how marked and painful are the results!

Take, for example, the case of an iitdividiral believer. Has lie abandoned the ancient landmark of truth? Has he lost a reverence for its character, a sense of its value, a relish for its sweetness? Trace the sad eflects in his uneven walk, his careless spirit, his low-toned spirituality, his hardened conscience, his insensible heart, his neglect of means — in a word, the apparent withering up of all his grace. What a change has passed over the man! what a distant spirit now marks him whose walk was once so close with God! what exhibitions of self in him who was once so humble and so retiring, whose carriage did seem to speak the inward consciousness of the soul ’ less than the least of all saints!’ what a turning of the back upon the means of grace, by him lo whom they were once so highly prized, so eagerly sought, so richly enjoyed, amid which he walked as through green pastures, and by the side of still waters! what unkindness, what haughty bearing, what frigid distance, now marks his conduct towards the saints of God, once so dear to his heart, his chosen and beloved companions, with whom he desired to live and to die! He has departed from the faith, and these are some of the dire effects!

Take the still more affecting case of a professed minister of the Gospel. Has any change taken place in his views of the Christian system? has he relinquished any fundamental doctrine of the Gospel? has he abandoned any essential element of revealed truth? Perhaps he has given up the Godhead of Christ, the sacrificial character of his death; or, it may be, he denies the Deity and Personality of the Spirit; or else his views touching the obligation of the believer to holiness have vmdergone a painful alteration. But, whatever be the error he has imbibed, whether doctrinal or preceptive, a fearful blight has in consequence fallen upon the man. How changed the spiritual frame of his mind !^ no more zeal, tenderness, or solemnity marks him. How altered the character of his ministry! — no more power, earnestness, or spirituality, clothes it. How different its results! — no more conversions, and no more edification, comfort, and establishing to the saints follow it. How differently he prays! — no more unction, life, and power breathe in his petitions. He has imbibed error, he has turned his back upon God’s truth, luul God lias turned his back upon him.

We luiulit jro cm to trace the same or similar efiects, showing the close connection between false doctrine and spiritual declension, in the history of a church which has departed from the purity of the faiih; but sufficient has been advanced, we believe, (0 illustrate the awful consequences of tampering with God’s word, and of relinquishing our hold iqwn a single trudi which he has revealed for the sanctificalion and salvation of the soul.

The inquiry appropriately suggests itself here, — how far may the prevailing deficiency in spirituality be traced to the influence of lax views of Divine truth among professedly orthotlox Christians, and to the existence of alarming errors which, like a flood, threaten to sweet) away the ancient landmarks of Gospel truth? That such a dearth of spirituality does exist, — traced in the pulpit, on the platform, from the press, and in the social intercourse of Christians, — caimot be doubted: the only question is, To what are we to refer it as a cause ‘I We unhesitatingly reply, To a defective theology, to false doctrine, to low and lax views of God’s revealed truth. Declension in spirituality has ever followed a departure from the purity of the faith. Look at the reformed churches on the continent of Europe; they departed from the pure doctrines of the Reformation, and what and where are they now I Scattered, many of them, to the winds, — torti up by the roots; while those that remain have sunk into a state of the deepest declension, abandoned to the withering influence of an infidel ncology, and a mystic transcendentalism. It is true, the sun of the Reformation appears in some parts of the land of Calvin and Luther to be emerging from its long and deep obscuration, inspiring hopes of the revival of a more pure and spiritual Christianity. And to what are these favorable symptoms to be traced, save to a return of some of the chinches and pastors to the pure doctrines of the Reformation .? — doctrines which Luther boldly preached, on which Calvin powerfully wrote, and for which Latimer, Ridley, and Cranmer went fearlessly to the stake. It is much to be feared, that if the reformed churches of England and of America return not soon to a purer and a more spiritual theology, they will smite upon the rocks on which the continental churches have so sadly made shipwreck of faith. To descend to particulars:

Is there not in the present day a criminal keeping back by some, and a painful undervaluing by others, of the scriptural and holy doctrines of grace ‘y — The doctrines which unfold the eternity of God’s love to his people — the sovereignty of his grace in their election — the effectual power of the Spirit in their calling — the free justification of their persons through the imputed righteousness of Christ, and the entire putting away of their sins by his atoning blood — the solemn obligation to “live soberly, righteously, and godly in this present evil world,” and (he certainty of their final glorification in the world to come, — are not these Divinely-revealed truths, at the present moment, and by the great mass of Christian professors and preachers, excluded from our pulpits antl exiled from our laiul! are they not consiileied mean and unfashionable ’ and having lost their savor wiili the many, are they not cast out and trodden under foot of men / Vc verily and solemnly bcheve that it is so. By some they are professedly received, but criminally held back; by others they are professedly preached, but with such timidity and obscurity, as to render them of none effect; and by the many they are disbelieved altogether, and therefore openly and boldly denied! And yet, these are the doctrines which shine po luminously in every page of the apostle’s writings, — these are the doctrines which formed the grand th«me& of Christ’s ministration. — and these are the doctrines, to the preaching of which by the reformers, we owe all the civil and religious liberty which, as a nation, we now possess. We hesitate not, then, to say that, along with the denial or the imdervaluing of these doctrines of grace, there will go forth an influence that will wither the spirituality and obstruct the prosperity of the churches of our land. It is true, an outward appearance of fruitfulness may follow the exhibition of opposite and conflicting doctrines, — crowds may flock to their standard, and multitudes seem converted by their influence, — but soon these delusive appearances are seen to pass away. The time of trial and of sifting comes, and then it is found — when alas! too late to close the flood-gate against the overwhelming evils which the preaching of error has produced — that the truth, and the truth only, in the hands of the Eternal Spirit of God, can really enlighten the dark mind, regenerate the lifeless soul, and subdue and sanctify the rcbellioua heart: it is then discovered, that the true prosperity of a church, its stabihty, its spirituahty, its vigor and its holy inikience, are essentially, and therefore inseparably, connected with a fearless and holy maintenance of the doctrines of grace; that where they are denied, or held back, or in any way ol)scured, there may indeed exist the form of godliness, but the power — the glorious. Divine, and sanctifying “power — is wanting. The preaching of false doctrine may build up a church composed of “wood, hay, stubble,” but the preaching of truth alone can rear a church composed of “gold, silver, precious stones.” And the day is approaching, when “every man’s work shall be made manifest; for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.” 1 Cor. iii. 13.

Do we long, and pray, and labor for a true revival of the Lords work? — What is more calculated to bring down the Holy Spirit of God upon us in all the plenitude of his awakening influence, — arousing the careless, convincing the impenitent and unbelieving of sin, annihilating the self-righteousness, prostrating the high thoughts, and slaying the pride of the human heart,^than a clear, pointed, and faithful exhibition of God’s own revealed truth? Has not the great experiment been tried, and the question set at rest? — It has. President Edwards, in his “Narrative of Surprising Conversions,” bears this testimony: “I think I have fo-und,” says he,” that no discourses have been more remarkably

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blessed than those in which the doctrine of God’s absolute ?overei<jnty with retaid to (lie salvation of sinners, and his just liberty with regard to his answering the prayer, or succeeding the pains of mere natural men, continuing such, have been insisted on. 1 never found so much inimediate saving fruit, in any measure, of any discourses 1 have oU’ored to my congregation, as some from those words, ‘That every mouth may be stopped,’ Rom. iii. 10; endeavoring from thence to show, that it would be just with God for ever to reject and cast olVmere natural men.”

And to go still further back in search of a stronger testimony; what was the great revival at Jerusalem ou the day of Pentecost the result of, but a faithful exhibition of the truths brought to bear upon the consciences and the hearts of three thousand rebellious sinners, by the bold apostle Peter? The doctrines he then proclaimed, were the now despised and slighted doctrines of grace; the truths he then thtmdered forth, were the most humbling to human pride, and the most olfensive to (he natural heart, and yet the most calculated, in the hands of the Eternal Spirit, to awaken the deepest emotion, and to produce the most anxious inquiry; — ‘’ Him, l)eing delivered by the determinate counsel and foieknowledge of God, ye have taken, and by wicked hands have crucified and slain.” “Now, when they heard this, they were pricked in their heart, and sai<l unto Peter and the rest of the apostles. Men and brethren, what shall we do .-’ This was the result of a simple preaching of the truth, — a faithful exhibition of the doctrines of grace. The stout-hearted Jews listened with awe: the men who had witnessed the awful scene of Calvary without emotion, now quailed, trembled, turned pale, and smote on their breasts, ia all the anguish of a deep, pungent conviction of sin. How soon did their proud natures bend, their hard hearts melt; the strong fortress of their prejudices yield before the simpUcity and the majesty of the truth! It was the naked ‘-sword of the Spirit” which Peter wielded, and this, at one blow, smote to the earth three thousand of the most hopeless, impenitent sinners; it was a crucified Saviour that he held up, which, by the power of the Holy Ghost, wrought the wonders of the day of Pentecost. ‘’Is not my word,” saith God, “like as a fire, and like a hammer that breaketh the rock in pieces?” “Thine arrows are sharp in the hearts of the king’s enemies, whereby the people fall under thee.” Is it unreasonable, then, to expect, that the same Spirit will honor with similar tokens of his power, the preaching of the same truths in our day? “Thus saith the Lord, Stand ye in the ways and see, and ask for the old paths, where ia the good way, and walk therein, and ye shall find rest for your souls.” Jer. vi. 16.

We would also inquire, is there not in the present day a sad declension in the setting- forth of the Lord Jesus Christ? Have we not cause to sound the note of alarm touching this most important point? We verily and solemnly believe that the pulpits of our land are awfully guilty here; that the modern preaching of the Gospel is not formed on

the model of the apostles’, which was — Christ crucified: “I determined not to know (or to make known) anytliinif amouy you, save Jesus Christ, and him crucified.’” Is not Jesus kept in the back ground? Is not his cross hidden, and much of his glory veiled, as if ashamed to bring him fully forward? Are the glory, the majesty, and the beauty of his Divine and human nature, his wondrous person, clearly set forth.’ Are the nature, necessity, and perfection of his great work, fully and fearlessly unfolded.’ Are his precious blood, his imputed righteousness, his mediatorial fulness, his exaltation atjd intercession at the right hand of God, truths prominently exhibited and fervently preached? On the contrary, are not human knowledge, and splendid talents, and brilliant eloquence, and moral suasion, greatly substituted for the preaching of the cross? That there should be a sad declension of vital piety, of real spirituality, and of active exertion, where Christ is not fully preached, is not to be wondered at. The cross of Jesus is the very soul of Christianity; all is death where Jesus is not. Grace decays, piety languishes, and formality takes the place of the power of the Gospel, where the person and the work of Christ are slighted, undervalued, or denied. How should we pray that the Lord Jesus Christ, the Lamb slain, who is ‘’worthy to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing,” should be more fully and simply preached through the length and breadth of oin- land; that the climcli .iiid the pulpit should more manifestly crown him Lord of all!

Once more: Is not the doctrine of the Holy Spirit held slightly? Is he not denied in his person, dishonored in his work, wounded and grieved in his influence? Is there not a more marked dependence on creature power, than upon the power of the Spirit? Do not sermons and books, and reports, sadly fxget to recognise and honor him as the grand source of all blessing? Are his power, grace, and love in the great work of conversion, distinctly acknowledged and duly honored? That there should be no precious gales of grace, no revival of the Lord’s work, no true spiritual prosperity, where the Holy Spirit is not glorified, we cannot marvel. All must be cold, formal, and lifeless — that church a stagnant pool, and that ministry a powerless instrument where the Spirit of God is slighted, wounded, or absolutely denied.

In closing, let us remark, that, living as we do in a day of abounding error, it solemnly behoves those who believe the truth, fearlessly to viaiiitain it. Let there be no compromise, no barter of the truth; buy it at any sacrifice of human opinion, sell it at no price whatever. “Buy the truth and sell it not.” Stand up a witness of the truth, humbly, boldly, and in the strength of the Lord, wherever his providence may place you. O consider the honor of being permitted to testify to the truth as it is in Jesus! You may be a lone, a solitary witness, yet fear not; he who is “the truth” itself says to you, as he did to the church in Philadelphia, —” Thou hast a little strength, and hast kept jny word, and hast not denied my name. Because thou hast kept the

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word of my patience, I also will keep thee from the hour of teiiiptatioii, which shall come upon all the world, to try them that dwell upon the earth. Behold, 1 come quickly; hold that fast which thou hast, that no man take thy crown.” Rev. iii. 10, 11.

Let those who hold the truth, be careful to maintain good works, and so walk in all the holiness of the truth they profess; let them see that by no carelessness of deportment, by no want of integrity, by no neglect of the means of grace, by no exliibitions of unholy temper, by no worldly conformity, yea, by no inconsistency whatever, they bring a slur upon the holy doctrines they avowedly maintain and love; let them not be satisfied with maintaining a string of doctrines, unaccompanied with their sanctifying power: but let them see that wiih the truth in their judgments, they possess grace in the heart, and unspotted holiness in the life. “Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free.” John viii. 31, 32.