Review and Herald, Vol. 49, No. 11. (3/15/1877)

Review and Herald

Mar 15, 1877

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 15, 1877

IMMERSION—TRINE OR SINGLE?

By J. O. Corliss

For a number of years, I have been satisfied in my own mind that immersion is the proper mode of administering baptism; but in my labors the past year I have frequently met with those who are not only great sticklers for immersion, but for three, distinct, forward actions in its administration.

The argument used to sustain these ideas may be summed up as follows: 1. All the commands ever given by God require a forward, and not a backward, movement. In proof of which, such cases as Noah’s entering the ark and Moses’ passing through the Red Sea are cited to show a forward movement. 2. The gospel commission requires baptism into the name of the Father, and into the name of the Son, and into the name of the Holy Ghost, which cannot be performed without one distinct action for each name.

The same class contend sharply that no one can possibly get into Christ’s church, save through the rite of baptism, which will initiate them into its mysteries, and confirm them into its fellowship. Now if this be true, are they not in the most essential feature of the rite performing a backward action? They go under the water forward, but they rise from the watery grave into the church backward. It would certainly seem more natural to enter the grave backward, and rise to enter our new relations and to walk in newness of life by a forward action. This is a point I have never heard them answer.

Paul, in writing upon this subject, treats it very clearly. He says: “Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death?” Rom. 6:3. Does he mean that we are to go into the water nearly to our necks, and bow our heads forward as Christ did on the cross, thus simply showing his death, and then arise to walk in newness of life? No; for then we should lose sight of his burial and resurrection as brought to view in the following verse, which must be commemorated by an appropriate action, one that will fitly represent burial and resurrection: “Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” Rom. 6:4.

The apostle says: “For I was alive without the law once; but when the commandment came, sin revived and I died.” Rom. 7:9. Paul bowed to the claims of God’s law which caused him to die to sin. Then he says, “How shall we that are dead to sin live any longer therein?”

After Christ had died, he was buried. Paul says: “Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should rise to walk in newness of life.” Rom. 6:4. Was it the custom to bury the dead with the face downward, and was our Saviour thus put into the tomb? The most natural position in sleep or death is on the back; and we conclude our Saviour was buried in death in the usual manner.

The apostle adds: “For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.” Why be so particular about planting “in the likeness of his death”? The question is answered in a few words: “Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead.” Col. 2:12. Thus baptism is shown to be a memorial by which “we express faith in the burial” and resurrection of Christ. This becomes necessary, since Christ died for our sins (1 Cor. 15:3, 4), and rose again for our justification. Rom. 4:25. The action on our part to do this, would consist in the performance of a rite as nearly resembling the event as possible. Hence we bury one who is dead to sin in a manner similar to the burial of the natural dead.

This brings us to notice more particularly the formula which it is said requires a “threefold immersion.” If the gospel commission really requires a person to be immersed three times, to meet its full demands, then do not the advocates of trine immersion do their work in a very bungling manner? Let us see. The candidate is taken into the water, where, kneeling, he is submerged nearly to the neck. The administrator says: “I baptize thee into the name of the Father [dips his head], and of the Son [dips his head again], and of the Holy Ghost;” then dips his head the third time. In this, the candidate has only had his head dipped three times, while his body has had but one immersion!

But suppose the above performance could possibly be construed into three immersions, the question arises, Does the commission require it? Or in other words, Is it necessary to perform three actions in order to baptize in the three names? In a work entitled “The Perfect Plan of Salvation,” on page 18, I read as follows: “The formula of baptism—‘baptizing them into the name of the Father, and of the Son, and of the Holy Ghost’—as it stands recorded by Matthew, is very elliptical; and filling up the ellipsis agreeably with the laws of language, it will read as follows: ‘Baptizing them into the name of the Father, and baptizing them into the name of the Son, and baptizing them into the name of the Holy Ghost.’”

If supplying an ellipsis will allow us to foist into the text the sense of three actions, let us see what it will do for other scriptures where the ellipsis is similar. “Then spake Jesus to the multitude, and to his disciples,” Matt. 23:1. Would we understand by this, that our Saviour gave one discourse twice, first to the multitude, and then to the disciples? Would we not rather suppose that he gave the discourse but once, and both parties heard it at the same time? Again, “For whosoever shall be ashamed of me and my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels.” Luke 9:26. The ellipsis here would supply the word glory, making it read, When he shall come in his own glory, and in his Father’s (glory), and (in the glory) of the holy angels. But in order to do this, must he come once in his own glory, return, and come again in his Father’s glory, then come the third time in the glory of the angels? Our trine-immersionist friends will say, No. So say we about the three actions in the commission to baptize.

As we have seen, baptism is to commemorate the death, burial, and resurrection of Christ. Did he die three times, and was he buried and resurrected three times? Only once you say. Then if we carry out the figure, and are planted in the likeness of his death (Rom. 6:5), why bury us more than once? Do you say that you bury once only in the name of Christ? then why bury once for the Father, and again for the Holy Spirit? Did either of them ever die? or were they ever buried? Any view we take of trine immersion it seems involved in a labyrinth of difficulties, the very opposite of the plain and straight-forward teachings of God’s holy Word.

We are taught there, that all have sinned and come short of the glory of God. Rom. 3:23. That Christ died for our sins, was buried, and rose again, the good news of which constitutes an important part of the gospel. 1 Cor. 15:1–4. That in order for us to partake of its benefits, we must repent toward God, and have faith toward our Lord Jesus Christ. Acts 20:21. To repent toward God is to see ourselves sinners by his law, and die to sin (Rom. 7:7–9); that is, stop breaking his law, which shows to all that we have really repented. To have faith toward Christ, we must believe that he died for our sins, and rose again (1 Thess. 4:14); which faith we express by appropriate works. Hence we go down into the water, are buried, and raised again. And while we thus express faith in his resurrection, we look even beyond, and recognize the power of God in raising him from the dead. Acts 2:24; Col. 2:12.

And because the Father’s power was manifested in bringing Jesus forth, therefore we baptize in his name. The Holy Spirit was the medium through which the Father accomplished the work (Rom. 6:4; 8:11); hence that name is properly used in the formula of baptism. In expressing our faith in the fact that the Father by his holy Spirit raised up Christ, we perform one action only, connecting the three names in the formula of baptism as they were connected in the great event to be commemorated.

J. O. CORLISS.

THE LAW OF GOD.

In Dr. Dick’s “Philosophy of Religion,” pages 84, 85, are found the following very excellent and scriptural thoughts in regard to the ten commandments:—

“The first four commandments of the moral law may be viewed as flowing from the principle of love to God, and the remaining six as ramifications of the principle of benevolence, or love to man. These laws were published in the most solemn manner, to the assembled tribes of Israel in the wilderness of Horeb. While Mt Sinai was shaking to its centre, and smoking like a furnace; while flames of fire were ascending from its summit, and thick darkness surrounding its base; while thunders were rolling in clouds above, and lightnings flashing amidst the surrounding gloom; and while the earth was quaking all around and the voice of a trumpet waxing louder and louder,—in the midst of this solemn and terrific scene, God spake the commandments with an audible, articulate voice, in the hearing of the trembling multitude assembled round the mountain. A combination of objects and events more awful and impressive, the human mind can scarcely conceive; compared with which, the pretended pomp of Pagan deities, and Jupiter shaking Olympus with his imperial rod, are lame, ridiculous, and profane; and never, perhaps, since the commencement of time, was such a striking scene presented to the view of any of the inhabitants of this world. The most solemn preparations were made for this divine manifestation; the people of Israel were commanded to purify themselves from every mental and corporeal pollution, and strictly enjoined to keep within the boundaries marked out for them, and not to rush within the limits assigned to these awful symbols of the Deity. An assemblage of celestial beings, from another region of creation, was present on this occasion, to perform important services, to swell the grandeur of the scene, and to be witness of the impressive transactions of that solemn day.

“Moses was appointed as a temporary mediator between God and the people, to explain to them in milder terms the words of the law, and the further intimations of the divine will. Yet so terrible were the symbols of the present Deity, that even Moses was appalled, and said, ‘I exceedingly fear and quake.’ In order that the impressive words which were uttered on that day might not be forgotten in future generations, they were written on tables of stone with the finger of God. They were not simply drawn on a plane, like the strokes of writing upon paper, but the characters were engraved, or cut out of the solid stone, so that they could not be erased. They were not written on paper or parchment, or even on wood, but on stone, which is a much more durable material. ‘The tables were written upon both their sides, on the one side, and on the other, were they written; and the tables were the work of God, and the writing was the writing of God, graven upon the tables.’

“This was intended to prevent the possibility of anything being added to the law, or taken from it. The tables were two in number, the one containing the precepts which inculcate love to God, and the other containing those which enjoin the love of our neighbor. These laws, thus engraven on the most durable materials, were deposited in the most sacred part of the tabernacle, in the ark of the covenant under the mercy-seat. All the striking circumstances now mentioned, were evidently intended to proclaim the majesty and grandeur of the Supreme Legislator—the excellency and perfection of his law—that it is the eternal and unalterable rule of rectitude—that it is of perpetual obligation on all the inhabitants of the earth—that it is the rule of action to angels and archangels, and to all other moral intelligences, as well as to the human race—and that the most dreadful consequences must ensue on all those who persist in violating its righteous precepts.

“The proclamation of this law was prefaced by these words, ‘I am Jehovah thy God,’ which contain a ground and reason for our obedience. They evidently imply, that he is the self-existent and eternal Being who brought the vast universe into existence, who ‘garnished the heavens, and laid the foundations of the earth,’ and peopled all worlds with their inhabitants—that he has sovereign authority to prescribe a rule of action to his creatures—that he knows best what laws are requisite to preserve the order of his vast empire, and to secure the happiness of the intelligent creation—that he is the former of our bodies, the Father of our spirits, and the director of all the movements of nature and providence, from whose unceasing agency every joy proceeds—and that all his regulations and arrangements are calculated to promote the present and everlasting felicity of all rational agents that submit to his authority. These laws are not mere acts of divine Sovereignty, but

founded on the nature of things, and are calculated to preserve the harmony and order of the intelligent universe.”

LONGING FOR CHRIST’S APPEARING.

By N. W. Vincent

Tune—Greenville.

Come, dear Saviour, come in glory, Take thy wearied servants home; We would bow in love before thee, We would greet the loved ones gone. We have waited long in sorrow, We have toiled and struggled long; Speed the bright, the joyful morrow, Haste the victor’s shout and song.

Earth beneath the curse yet moaneth; Plagues abound, death, misery. List, the whole creation groaneth; Let it thy salvation see! Nations all with fear are quaking, From the dungeons to the throne; Rise, O God, the heavens shaking, Take the kingdom for thine own.

Sound the trump of solemn warning, Let thy shout the saints awake; Clad in robes of bright adorning, To thyself thy loved ones take. Now prepare thy saints to meet thee, Help us each to do thy will; Then with joy we soon shall greet thee, With the saints on Zion’s hill.

N. W. VINCENT.

A BRIEF LETTER TO THE PRESIDING ELDER OF THE MILWAUKEE DISTRICT.

By C. W. Turner

BY C. W. TURNER, Senior.

[The following letter, which was handed to us printed in tract form, may be interesting to the readers of the REVIEW.]

Dear Brother: It seems by the Sentinel, that my case occupied your attention somewhat, at your last District Conference. The unsoundness of doctrine complained of consists, I suppose, in giving the term “death,” as applied to the punishment of the wicked, its primary meaning, and not its poetic, or typical use, as is the fashion in modern pulpits. The District Conference hold that the death and punishment referred to is an eternal process. I hold that it is eternal only in its results, like “eternal judgment” and “eternal redemption,” in the book of Hebrews, and the “eternal fire” of the 7th verse of the book of Jude, that burnt out ages ago, God teaching by example, as well as precept, lest our dullness should mistake his meaning. That this was the doctrine of the church in the first and second centuries, and until corrupted by Platonism, and the teaching of Origen in the succeeding century, and that it has been the doctrine of the Church of England, since 1562, when she purged away her popish errors, and expelled a contrary doctrine, is certain.

In the case of Wilson vs. Fendal, to determine whether endless torments was a doctrine of the Church of England, or not, the Lord Chancellor in the case, which occurred 1864, decided it was not. For, remarked his Lordship, to decide that it was, would be to restore the article expelled in 1562; that he had no power to do: and this was in the presence of two Archbishops, and had their approval and signature. (See the report in the Law Times for Feb. 20, 1864.)

That the theological articles of the M. E. Church, were taken by Mr. Wesley, the founder of our church, from this source, and contain not one word to prove the endless misery of the wicked, cannot be denied.

That in the teachings of the pulpits on this subject it has been sometimes spoken of as Hell white heated, in which sinners burn like salamanders forever, and at others as a state of ill being, something like a grumbling toothache, with all the intervening shades of woe, you will not deny. That Dr. True, whose case was before the public last winter, and myself, should be allowed to modify this doctrine, is but a fair demand.

The doctrine is founded on the immortality of the soul, which, says Gibbon, Renan, Dr. John Mason, Good, and a host of Christian writers, some even who oppose us, was of Eastern or heathen origin, found by the Jews in their captivity; and unrecognized by them before that time, but endorsed by Christ, which we deny; for to admit it would be to admit that Christ endorsed a doctrine that places him in antagonism with the Hebrew prophets, with David and Solomon, who say, “The dead know not anything;” that “there is no work, nor knowledge in sheol;” and that the wicked shall “be as though they had not been.” If we put the teachings of one inspired writer in antagonism with another, all our theology will go up like dust. Says Christ: “I am come that ye may have life;” “I give unto them eternal life;” which he never could do if they had it by nature, and without him. Theophilus, Bishop of Antioch, who died A. D. 181, in a treatise to his friend (it may be found in his second book), says, “God made man neither mortal nor immortal, but capable of either, to be rewarded with immortality if deserving; if not, to experience mortality, or death.”

As soon as Origen had taught, in the next century, his modified Platonism, he had to invent Restorationism to go with it, for the human mind can not endure the idea of eternity of woe. Dr. Albert Barnes, and many other sensible men, seem to admit this, and most all have admitted of some purgatorial process by which they get them out. You rarely allude to the subject, but hold it as a sort of home guard or army of reserve to control extreme cases. Should it be preached once a month in all its horrors in your churches, your ministers would soon preach to naked walls.

But as I mean to spend the remnant of life in trying to root this doctrine, horse and foot, I withdraw from the M. E. Church, as I want no heated discussion. It is not the first time I have done this. In 1837 I endeavored to convince the church that she ought no longer to give her support to slavery.

But Drs. True, Floy, Lee, Matlack, myself, and others were forced to retire, or yield to ecclesiastical will; and after thirty years of toil for reform, the General Conference rescinded its own acts against us, and received back these men as the apostles of human freedom. And the secular papers at the time made a note of the fact; that the church had come in behind the nation in the work of reform.

I find Dr. True standing by my side again, though I have had no concert with him. And I think that in a short time after the laity have received this doctrine, it will cover your altars, and be heard from your pulpits.

May we soon see that God is not what our imagination and theology have painted him to be; but good, even in his primitive acts, suffering the sentence of perpetual death to fall on that part of his creatures only, who fail to work out their own salvation through faith in his Son, and whose continued existence in sin would be an infinite evil to themselves; his goodness in this, appearing so striking as to lead the redeemed to say, “Hallelujah! the Lord God omnipotent reigneth!”

1. “God’s character saved from the misrepresentation of his friends.”

2. Man saved from the awful thought that some of his elder brethren have been in hell for the past five thousand years.

3. There can be no conflict in the teachings of the inspired writers. Some of them do deny immortality to sin and sinners; therefore none could have held or taught their immortality.

PICTORIAL ILLUSTRATIONS.

By A. S. Hutchins

The eloquence of oratory charms the ear, and moves the deep emotions of the soul. The painter’s brush, and the skillful hand of the engraver, too, may charm the eye, arouse the imagination, awaken wonder and admiration, and fill the mind with pleasure and instruction or with horror and disgust. It is to be regretted that an art so highly beneficial to man should be used to sink and degrade the morals of men and the rising generation, rather than to improve and refine them, as often is the case.

Before me lies a pictorial illustration of what is called, “The Devil’s Five Degrees,” of the Dependent Order of Drunkards, very forcibly showing the downward tendency and sure destruction of the unfortunate victim to strong drink.

The first representation is that of a young man of refinement, and fair promise to fill positions of trust and usefulness. But, alas! the intoxicating cup sparkles in his hand. He is about to pass it to his lips, and its contents are to burn their way into his system. His inward thoughts are, that he can control his appetite, and that there is no danger before him. But “wine is a mocker, strong drink is raging; and whosoever is deceived thereby is not wise.”

We follow the gradation down, passing one degree after another, each form presented growing more and more repulsive and haggard, till we reach the fifth degree, where we behold a bloated mass of deceived and lost humanity, leaning upon a support. How changed in so short a time, and with so few steps! But the picture is a true one, portraying a sad and truthful lesson. The young man who sips at the cup, to be respected, or at the solicitation of another, for lack of courage and self-respect to say no, would here do well to look into the mirror and behold his end, and remember that no drunkard shall inherit the kingdom.

But there is a query in connection with this lost wreck of manhood, which to my mind is a problem. The artist puts into his mouth a pipe. Was this done to enhance the misery of the poor, bloated shadow of manhood? Had he not sorrow enough to carry him to the grave speedily without the addition of the poison pipe? Did he learn to smoke away down in the fifth degree? Here is not where the pipe is taken up. The boy and youth use it, to make them appear smart. The minister, who handles and explains the word of God, uses the pipe, and chews and spits the poison weed. So also do the class-leader and the deacon.

Or was this pipe put into the mouth of this unfortunate man to indicate the class to which smokers naturally belong, or whether they are tending? Be this as it may, smokers may here stand and behold a brother-smoker. Temperance men who smoke, should especially learn a lesson here. We should not have marveled one-half as much had the pipe been put into the mouth of the innocent young man, to accompany the glass till a perverted appetite had finished its work, sending its victim away without any hope in a future life of bliss and immortality. The use of the pipe and of tobacco far more frequently paves the way for strong drink than does drunkenness invite tobacco-using.

A. S. HUTCHINS.

RICHES

By M. Wood

“Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” 1 Tim. 6:17-19. It is somewhat surprising to witness the agility manifested on the part of some professed Christians in passing over the scripture above quoted, and the aptness they manifest in placing it precisely where it does not properly belong. Some assert that this language of the apostle is not applicable to the household of faith, but to those whose main object in life is to heap to themselves riches, which give them influence, and raise them to stations of honor and popularity among their fellow-beings.

In verses 9 and 10 Paul gives us a lesson concerning the obtaining of riches. He there faithfully points out the dangers, temptations, and snares, into which the accumulating of riches is liable to lead us. It is true that God gives us power and faculties to obtain riches, Deut. 8:18, but he would have us give him the glory; and instead of hoarding up riches (Matt. 6:19), we should esteem it a privilege to be allowed to give it for the promulgation of God’s truth. 1 Chron. 29:14. Money when hoarded up is of no more value than so many pebbles. The wealth of a Vanderbilt or Rothschild, could not procure us a passport into the kingdom of God. Nor can they carry their wealth with them. The psalmist declares that wise men die, likewise the fool, and the brutish person perish, and leave their wealth to others. Ps. 49:10. Riches profit not in the day of wrath, but righteousness delivereth from death. Lay not up riches to yourselves upon earth, but use them in promoting the salvation of others.

We frequently hear the expression that money is the root of all evil. The apostle tells us in verse 10 that “the love of money is the root of all evil, which while some covet after, they [the professed people of God] have erred from the faith, and pierced themselves through with many sorrows.” Neither money nor riches of themselves are the root of all evil; nor is it a sin to possess means. The great sin lies in setting up the golden calf and paying homage to it instead of the great Jehovah, who giveth liberally all things that we may use them to his glory. Says the great apostle, “Having food and raiment, let us therewith be content; for godliness with contentment is great gain.” But when the whole life is absorbed in scraping together and heaping up riches as a testimony against us in the last days, leanness is brought to the soul. The mind is debased and narrowed by such conduct, and the door of the heart is barred against the Spirit of God. Benevolent and generous feelings become extinct, charity perishes, and selfishness, the last and lowest principle in moral degradation, absorbs the soul to that extent that we lose all love for the work or church of God.

Yet the work of the Lord moves onward, and will ere long triumph over the enemies of the cross of Christ, when the faithful, patient, toiling children of God will be saved with an everlasting salvation. Reader, a right and title to a mansion of Jesus’ preparing will be cheap at any price. Oh! to be consecrated to God and to his work, to be disentangled from all earthly things, to live to and for God, and manifest a spirit of pure, disinterested benevolence! Jesus is soon coming, and it rejoices my heart to learn that there are those who act as though they believed it. They manifest faith to that extent in the third angel’s message, even in their declining years, that they are willing to sacrifice their property, that they may identify themselves with the harvesters of the Lord.

But, to return to my text. “Charge them that are rich.” In what? faith? No, in this world’s goods. But why this caution? The apostle watches over the church as one who must give an account of souls. He was cognizant of the fact that the accumulation of riches would have a tendency to draw the mind away from God. Riches cannot give happiness, neither can they meet the wants of the true child of God. He longs for something higher and nobler. Abundance of earthly treasures is unsatisfying to those waiting the return of their absent Lord.

God has given us richly from his bountiful storehouse, and he would have us dispense it liberally for the supply of his creatures. Was there ever a time when means were more needed to carry forward the work of the third angel’s message than at the present time? Or will there ever be a time when means will be needed more than at the present moment? God in his infinite mercy has informed us that the present time is the time for us to make a safe investment, and place our means beyond the reach of moth, rust, or thieves.

Secure all the stock you can, brethren, yes, and sisters too, in every enterprise connected with the third angel’s message. By this means you can do good, relieve the wants of the cause, free our ministering brethren, and give a higher tone to the work, and best of all, bring the blessing of God upon the entire camp of Israel. Thus your good works may be as abundant as your riches; and your willingness to distribute of your abundance will be a means to provoke others to love and to good works. By so doing you may lay up in store for yourselves a good foundation against the time to come, and be prepared to escape the terrible retribution of those who are mentioned in James 5:1-6.

M. Wood.

“LOOK UNTO ME, AND BE YE SAVED.”

By Macduff

On Christ, the solid rock, I stand. All other grounds are sinking sand. Trembling with guilt, oppressed with fear, Unfailing refuge have I here. Long have I roamed in want and pain, Long have I sought for rest in vain; ’Wildered in doubt, in darkness lost, My soul fierce driven, and tempest-tost. But forth from dark and stormy sky, Beneath thy sheltering cross I fly. There I repose with fears all fled, Pardoned—accepted—comforted! The present peace; the past forgiven: The future—vista-views of Heaven, All that I need in thee I find, Thou great Redeemer of mankind.

—Macduff.

OUR FACES.

By Eliza H. Morton

It is a remarkable fact that there are no two faces exactly alike. Although the features of twins may resemble each other, and, as is often the case, look so near alike that strangers can not tell them apart, yet, the expression of their faces is so different that their friends can readily distinguish them. In the expression of the face lies its chief beauty. The face of a statue is beautiful only so far as the sculptor imitates the life-like expression of the original.

It has been said that “our eyes are windows through which our souls look.” It may also be said that our faces are thermometers which show the world the state of our souls. When we are lifted up and warmed by some great or grand emotion, our faces indicate the fact. When our feelings are below zero, and our minds filled with gloomy forebodings, our countenances express the same. Some individuals can control the muscles of their faces better than others, but none can conceal from the close student of human nature their true feelings. Their character is plainly written upon their countenances.

Pride cuts disdain into the features. Selfishness kills every noble look. Envy gives a dissatisfied expression to the face; and all evil passions brand, cut, and stain, the features into ugly shapes. On the other hand, goodwill, charity, sweetness, and desire to make others happy, fashion the features into almost angelic loveliness.

As our faces are the outward expression of our souls, then it must follow that in order to have beautiful faces we must have lovely souls. The soul is made lovely by cultivating great thoughts, noble principles, and kind affections. Reading, study, and meditation, are sculptors that chisel beautiful lines upon the face. Kindness, purity, and love, are painters that shade and color the same with exquisite beauty; but the “beauty of holiness” alone can illuminate, refine, exalt, and leave the impress of heaven upon the countenance, while it leads its possessor onward and upward to unfading beauty in the Kingdom of God.

ELIZA H. MORTON.

LET BROTHERLY LOVE CONTINUE.

By N. L. Burdick

This exhortation of the apostle was given to the Hebrew church; and as we read it, it seems that the apostle saw that there was danger that in the future there might be less brotherly love manifested, and so warned them beforehand, that they might be prepared to withstand all feelings that would tend to destroy that love toward each other which then existed.

Would it not be well for us to understand what is meant by brotherly love? Paul in his letter to the Romans, says it is to be kindly affectioned one to another with brotherly love, in honor preferring one another. Webster says, “Such as is natural for brothers.” The Saviour was our elder brother, and he said, “He that doeth the will of my Father which is in Heaven, the same is my brother, my sister, and my mother.” Then by doing the will of God, by keeping his law, we are brothers; and when that obedience ceases, we cease to be brothers.

The early church had great love for one another, which was made manifest by their having all things in common. Those who had possessions sold them, and came and brought the price, and gave to the apostles. This, then, was the condition of things when the apostle wrote to the Hebrews. What confidence existed among them! One of the evidences of their conversion to Christ was their love to one another.

How will the words of the apostle apply to us? When we first came into the truth, did we not have that love toward each other? Did we not long for each other’s society? Have the cords of that tender love for each other been broken? Have divisions arisen? Have any roots of bitterness sprung up? If so, let us, as we value our hopes of eternal life, return to our first love, and let brotherly love continue as in the past. The promise is to those who do God’s will; and we cannot do this unless we love the brethren; or, at least, the latter is an index whereby we may know whether we are doing the former.

May the apostle’s exhortation be heeded by us. May we allow no roots of bitterness to spring up in our hearts, nor make the cause of God to suffer by our unfaithfulness in divine things. It will not suffice to do almost right.

“Almost cannot avail; Almost is but to fail. Sad, sad, that bitter wail, Almost, but lost.”

May the Lord help us all to obey the divine command, and avoid this sad, bitter wail. N. L. BURDICK.

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