Publishing Committee · Battle Creek, Mich. · Aug 26, 1858
LITTLE SINS—SINS OF THE TEMPER.
By E. L. Derby
BRO. SMITH: I thought the following might be acceptable to the readers of the Review and Herald. E. L. DERBY. Vergennes, Vt
I have recently read a small volume of sermons by Bishop Jackson, of England, which has much interested me. It has passed through nine editions in that country, and has been reprinted here by A. D. F. Randolph, whose press supplies much valuable reading to those who love our Lord Jesus Christ. It is encouraging to know that a volume of sermons, so spiritual as these, which search the very secrets of the heart, should have found so many readers. Their object is not to dwell on those sins that are of so obvious a nature as almost to preclude the possibility of ignorance, but to direct attention to those sins which, being little thought of by the world, and less obtrusive in their own character, are more likely to escape our observation, and to be poisoning our soul's life, while we are scarcely conscious of their existence. Of this nature, in a greater or less degree, are sins of the temper, sins of pride and vanity, sins of the thoughts, sins of the tongue, and sins of omission. They are stealthy foes. They master us before they alarm us, and often become habitual before we feel the chain they have been winding around us.
Perhaps, as a family sin, no one class of these is so common, as that first mentioned—sins of the temper. Parents too often get out of patience with their children, and the children with each other, and sharp, quick words are heard, where above all others, words of love and kindness should prevail. The sin is contagious—one unruly tongue will often bring discord into what might otherwise be a harmonious and peaceful family. We have all of us felt the effect of ill-temper in others upon ourselves. We know how it rasps the nerves, and makes them quiver in acute agony, and how much strength of resolution it requires, not to yield ourselves to the fierce impulse that is upon us, as the evil spirit was upon Saul. We can only be released and strengthened by listening to a mightier than David, who sings to us of the patience and long-suffering of God, and bids us be perfect as he is perfect.
The many cares and vexations of daily life, I well know, are often harrassing, but I at the same time know that we cannot be placed in any circumstances where God's grace is not sufficient for us. His strength is made perfect in our weakness. He does not require anything which he will not, if we seek it aright, give us the ability to perform. I think no christian father speaks with unnecessary sternness to his children without at some time regretting it. Decision is often necessary—harshness never. Love should blend with the severest tone, that the heart may not be so torn and lacerated as never to heal. These ever-festering wounds bring with them no good. The poison of death is in them. I am sure no christian mother can speak impatiently to the child of her love without feeling, on reflection, that she has injured her own soul and the soul which but for her would never have been exposed to the trials and temptations of life. A mother is particularly in danger of committing sins of fretfulness and impatience. Her strength is too often over-tasked—her physical energies are exhausted—she sees before her more to be done than her feeble hand can accomplish, and nervous and depressed she becomes easily irritated and speaks angrily to those who should hear from her lips only the gentle tones of love, or the firm words of command. I pity mothers who are thus worn and over-burdened, and I know God pities them infinitely more than I do, for he is "very pitiful and of tender mercy," but he cannot overlook sin—it is to him, who sees it as it is, exceeding sinful; and while he loves the sinner, he must frown upon that which made it necessary that he should send his Son into the world, not to condemn the world but that the world through him might be saved. Worn and nervous mother, it was for just such sins as those that tempt you that Jesus died, and his death need not be in vain. Through him you can be more than conqueror over the foes of your own peace and the peace of your family, and none, more than you need to stay the heart on a Saviour.
Anger, fretfulness, discontent, moroseness and incivility, and a petulant and unforgiving spirit, Bishop Jackson classes among the sins of the temper, which are not of the most obvious and self-condemning kind, as are hatred, malice and revenge, and yet are undeniably opposed to the requirements and spirit of the gospel. That these may be found, not only in those whom we consider irreligious, but even in those we cannot but hope are christians, does not detract from their sinfulness. Each heart has its own easily besetting sin; but there are few that are not tempted in some way from a temper not perfectly under the control of reason and religion. Many professed christians are made disagreeable and repulsive by these unlovely qualities, and thus misrepresent the religion of Christ, and prejudice their acquaintances against it. It is true that we should go to the Bible to see what God requires his children to be, and we should form our own idea of the christian life from its holy pages; yet it is natural that we should look to those who profess to be governed by its precepts, and guided by its spirit, as an example of what it can do for the human heart. The unloveliness of christians has done more than all else to give false impressions in regard to the beauty and grace of christian life, and has driven many hearts away into darkness and unbelief. The child receives his idea of religion from what he sees of it in his parents and in those about him; if it is not a continual joy to those who profess it, bearing them up in every trial and supporting them in all the vexations of life—if it does not lighten every burden and brighten every sorrow, it does not commend itself to the young heart. Childhood and youth have no fellowship with gloom and melancholy—they fly from it as from an ogre. A religion that does not raise one above anger, fretfulness, discontent, moroseness, incivility and a petulent and unforgiving spirit, has no attractions for them. A religious life is made distasteful, and all they wish is to become christians just in season to escape the consequences of a life spent in the pursuits and pleasures of the world. It is with infinite wisdom that God requires his children to be holy. Be ye therefore perfect, even as your Father which is in heaven is perfect. Nothing short of this can satisfy any heart that truly loves him. No christian, with an enlightened understanding, would wish the requirement less, and it is only when we feel the importance and necessity of it, that we at all feel the exceeding sinfulness of even the smallest sins. Nothing short of this perfection satisfies our own souls, and nothing short of an earnest seeking for it, by constant prayer and watchfulness, will commend us as worthy followers of Christ. The higher the attainments we may make in christian life the more deeply we shall feel that we owe all to infinite grace—that in us is no good thing which God's love has not bestowed upon us. This dependence only draws our hearts more closely and gratefully to him, and we cling to his love to save us from the fearful abyss we so often see gaping before us. The stronger our trust in God, the less our trust in ourselves. We feel that without his hourly care our feet will slide, and our conscience be darkened by guilt. We cannot for an instant keep ourselves. Our Father and our Saviour must keep us, or we are lost. We must strive, even in the most minute acts of life, to be like him who is our perfect pattern, and be satisfied with nothing less than entire conformity to his requirements.
How easily are we provoked by slight offences, fancied neglects, and the trifling inadvertances of others! How soon is the mind thrown off its balance and the smooth surface of charity ruffled, by every little thing that thwarts our inclinations, or even goes contrary to our expectations! And what is most to be considered, we are apt to regard these ebullitions of temper not as sins, but as trifling foibles and scarce worth the remembering.
Persons suffer themselves to be vexed and ruffled by trifling occurrences and trivial mistakes. They feel peevish and discontented, and indulge the feeling, instead of resolutely shaking it off. In this mood they perversely oppose the wishes and hurt the feelings of others, for the most trifling causes or for no cause at all. They are vexed and unhappy themselves, and do their utmost to make those about them so too. These little trials of temper are part of our daily probation. Their effect may last throughout eternity. In overcoming these by watchfulness and the grace of God, lies our duty, our safety and our happiness.
Harshness, moroseness, and incivility are inconsistent with our duty and profession, even when they proceed not from ill-will but from habit. Such ought never to be the habit of a christian. Courtesy is the outward expression of charity; and though courtesy may exist where charity is not, yet charity should ever show itself in kindness, meekness and gentleness to all men. We are to let our light so shine before men, that they may see our good works, and glorify our Father which is in heaven; but who will believe that the tree is planted in love, when harshness, moroseness, and incivility, are the visible and forbidden fruits? Children are great sufferers from the ill temper of parents, and upon them is often vented the irritability of feeling excited by others. The child cannot defend himself; he may not answer back, or if he does, the hand may be lifted in anger and the little one made to suffer where the parent was much more to blame than himself. Then his own temper is ruined—he is injured by a sense of injustice, and the delicacy and tenderness of the cords that bind him to the parent are sadly impaired; home is not his house of refuge; he seeks enjoyment and sympathy elsewhere; he yields less readily to parental government, and grieves less over acts of disobedience; his course is downward, and unless his steps are arrested by divine grace, he becomes an open and hardened sinner. If parents would not fail in their great work of training mortals for heaven, they cannot guard their own hearts too jealously against the indulgence of the smallest sin; and they must strive to be, in all things, what they desire their children should become. A parent's work is not only a great work, but one requiring consummate wisdom, and exceeding delicacy in its conduct. Who is sufficient for these things? Our sufficiency is of God; all we need we shall find in him, and we must live so near to him, and walk so humbly and attentively before him, that he can speak to us, and our souls hear the still small voice that shall guide us into all truth. We must learn to have inner quiet—such quiet that the storms of life, its trials, vexations, and unkindnesses, shall have no power over—shall not even ruffle its peaceful nature.
If it were not that the soul may trust in God, if it had not an anchor both sure and steadfast, which entereth into that within the vail, the human heart might well cry out in despair and bitter agony; but God's promises are sure. All we have to do is to believe, and we are safe, and our children are safe. We learn to overcome our easily besetting sins, and through God we can do valiantly, for he it is that treadeth down our enemies.—Advocate and Guardian.
A PRAYER FOR HELP.
FATHER! before thy footstool kneeling,
Once more my heart goes up to thee
For aid, for strength to thee appealing,
Thou, who alone can succor me.
Hear me, for heart and flesh are failing,
My spirit yielding to the strife;
And anguish wild and unavailing,
Sweeps in a flood across my life.
Help me to stem the tide of sorrow,
Help me to bear thy chastening rod,
Give me endurance, let me borrow
Strength from thy promise, O my God!
Not mine the grief which words may lighten,
Not mine the tears of common woe!
The pang with which my heart-strings tighten,
Only th' All-seeing One may know.
And I am weak—my feeble spirit
Shrinks from life's task in wild dismay:
Yet not that thou that task would spare it,
My Father, do I dare to pray.
Into my soul thy might infusing,
Strength'ning my spirit by thine own,
Help me, all other aid refusing,
To cling to thee, and thee alone.
And Oh! in my exceeding weakness,
Make thy strength perfect—Thou art strong:
Aid me to do thy will with meekness,
Thou to whom all my powers belong.
Saviour! our human form once wearing,
Help, by the memory of that day,
When painfully thy dark cross bearing,
E'en for a time thy strength gave way.
Beneath a lighter burden sinking,
Jesus! I cast myself on thee:
Forgive, forgive this useless shunking
From trials that I know must be.
Oh! let me feel that thou art near me,
Close to thy side I shall not fear;
Hear me, O Strength of Israel, near me!
Sustain and aid! in mercy, hear.—Sel.
EXTRACTS.
Bro. Smith: The following extracts I found pasted in the back side of brother Ingram's Bible. And as we think them of worth to the readers of the REVIEW, especially to preachers, we send them to you.
NOTE.—The 200 texts for destruction, referred to in note on page first, are such as the following:
Die and death, 50 texts, see, as a sample, Eze. xviii, 20; Rom. vi, 23; Be destroyed, 40 texts; Ps. xcii, 7; 2 Pet. ii, 12; Perish, 30 texts, 2 Pet. ii, 12; Perdition, 8 texts, 2 Pet. iii, 7; Be consumed, 6 texts, Ps. xxxvii, 20; Be devoured, 2 texts, Heb. x, 27; Be slain, 8 texts, Luke xix, 27; Be blotted out, 4 texts, Ps. lxix, 28; Rev. iii, 5; Be hewn down, twice, Matt. iii, 10; Lose life, 8 texts, John xii, 25; iii, 36; Come to an end, 5 texts, Heb. vi, 8; Not be, 5 texts, Ps. xxxvii, 10; Obad. xvi; Be cut off, 5 texts, Ps. xxxvii, 9; Ground to powder, 2 texts, Luke xx, 18; Be torn in pieces, Ps. i, 22; Be as nothing, 3 texts, Isa. xli, 11, 12; Burned, and burned up, 9 texts, Mal. iv, 1; Matt. iii, 12. But it is a sad fact that our divines make death mean life in misery; life to mean happiness; to lose life is to have existence in woe; to burn up means to make a living salamander; to destroy is to preserve whole; to devour, perish, consume, &c., means to make indestructible, and immortal—not to be, to be without end!
All the two hundred texts are quoted in my work DEATH NOT LIFE; also, all for endless woe, which are all proved to be figurative, symbolic, or in parables; so no plain text for the doctrine exists. It came from the heathen, and is now making infidels and atheists, as well as Universalists, and is a horrible slander of our God.
The wicked are never said to be immortal in the Bible, but just the reverse. See Job. iv, 17; Rom. ii, 7; 1 Tim. vi, 16. The texts for destruction overwhelm both those for misery and for restoration. There is no immortality out of Christ. He is now the only "Tree of Life." The creeds, as to punishment, teach Satan's doctrine—"Thou shalt not surely die." Divines in the nineteenth century do not know the meaning of death; a false education has thrown a veil over their minds.
The doctrine of destruction has only been examined partially, except by a few in past ages, who found it true, and about one hundred ministers, and some thousands of members, who have of late adopted it in the United States and England. It must yet become the doctrine of the churches, or they go into Universalism, which the greater mass of the impenitent now believe, while multitudes are skeptical or infidel—eternal torment has driven them there, and they can only be reclaimed by teaching them a more reasonable, and yet a Bible penalty.
The Meaning of Running to and Fro
"The word translate, run to and fro, is metaphorically used to denote investigation, close, diligent, accurate observation -- just as the eyes of the Lord are said to run to and fro. The reference is not to missionary exertions in particular, but to the study of the Scriptures, especially, the sealed book of prophecy." Duffield on Prophecies, p. 373. Dr. Clarke's note reads as follows:
"Many shall run to and fro. Many shall endeavor to search out the sense; and knowledge shall be increased by these means. This seems to be the meaning of this verse, though another has been put upon it, viz., 'Many shall run to and fro preaching the gospel of Christ, and therefore religious knowledge and true wisdom shall be increased.' This is true in itself; but it is not the meaning of the prophet's words."
The most eminent modern Hebrew scholars all agree with Clarke in giving this sense. Scott's opinion seems to coincide with Clarke's, though he gives both meanings in his notes; but manifestly gives the preference to the one which expresses the idea of searching out the meaning of the prophecy.
Matthew Henry comments freely on the passage, and among other things says:
"They shall read it over and over, shall meditate upon it; they shall discourse of it, talk it over, sift out the meaning of it, and thus knowledge shall be increased."
The French translation, published by the American Bible Society renders the passage following, "the time of the end" thus:
"When many shall run all over it, (or through it) and to them knowledge shall be increased."
The old English Bible, printed by Barker in 1580, has this marginal note:
"Many shall run to and fro to search the knowledge of these mysteries."
Dr. Gill says:
"Many shall run to and fro and knowledge shall be increased; that is, towards the end of the time appointed, many shall be stirred up to inquire into these things delivered in this book, and will spare no pains or cost to get a knowledge of them; will read and study the Scriptures, and meditate on them; compare one passage with another, spiritual things with spiritual, in order to obtain the mind of Christ; will carefully peruse the writings of such, who have lived before them, who have attempted any thing of this kind; and will go far and near to converse with persons that have any understanding of such things; and by such means, with the blessing of God upon them, the knowledge of this book of prophecy will be increased, and things will appear plainer and clearer, the nearer the accomplishment of them is; and especially when prophecy and facts can be compared; and not only this kind of knowledge, but knowledge of all spiritual things, of all evangelical truths, and doctrines, will be abundantly enlarged at this time."
Obsolete Scripture Words.
Few persons are aware of the number of words in our common English Bibles which have now become obsolete, and are usually unintelligible to those who read them. While the great body of King James' Version is plain and perspicuous, the following words might be displaced by others which all may understand.
This is the old plural for the word cow, "cowen," as swine in the old plural for sow, "sowen."
Not one in a thousand would understand kine as meaning cows.
"Joseph dieth and is chested." Gen. L.
Who would suppose that this means that Joseph dying, was put in his coffin? The word chest was by some of the old writers, used for coffin. But, in any sense, chest, as a verb, is becoming obsolete.
Earing means ploughing, or tilling. Though much used by old English writers, it is now entirely obsolete.
"They shall amerce him in a hundred shekels." Deut. xxii, 19.
The word here rendered amerce, means to punish by a fine, pecuniary or otherwise, taking from him a portion of his goods. Amerce is entirely obsolete.
"And Gideon smote the host; for it was secure." Judges viii, 11.
One is at a loss to see the connection here. How could the host be routed if it was secure? The old sense of the word secure appears to have been without care, or careless. The present meaning is safe, as needing no care, according to which the passage should evidently read: Gideon smote the host, because it was careless.
"And a certain woman cast a piece of millstone upon Abimelech's head, and all to break his skull." Judges ix, 53.
This obsolete expression, all to, was formerly used as an adverb, for entirely. This explanation gives to the passage a meaning clear to every reader. The millstone entirely broke his skull. The effect is stated, instead of the design of the act in casting the stone upon the head.
"And that year they vexed and oppressed the children of Israel eighteen years," Judges x, 8.
How an oppression could be visited for eighteen years in one year, passes all ordinary understanding. The phrase that year obviously is synonymous with at that time.
The word sodden occurs in the Bible repeatedly in different forms. It is the old word for boil. Thus in 1 Sam. ii. 15: "He will not have sodden15flesh of thee," should read "boiled flesh."
"David feigned himself mad, and scrabbled on the doors of the gate."
In the margin of the larger Bibles this word is explained by, "he made marks," as by writing. Johnson's definition of scrabble is to paw with the hands, which is quite a different thing from making marks as by writing.
It was at every year's end that he polled his head. 2 Sam. xiv, 26.
The old word poll, from the French polle, signifies to lop or cut off the hair. This use of the word is obsolete.
The word attire would suggest the true meaning. She dressed her hair.
"He dwelt in a several house," i. e., separate house. 2 Kings xv, 5.
But the word several is not now used for separate, except in rare cases in some legal documents.
"So will we render the calves of our lips." Hosea xiv, 2.
Calves literally were offered as sacrifices. Hence calves of the lips were used for sacrifices of the lips; that is, the offerings of confession of sin, of praise and thanksgiving, which are made by the lips.
Bruit is an entirely obsolete expression for report, or fame. — N. Y. Chronicle.
Angels our Example.
By William R. Williams
As do the angelic beings on high our Father's will, so should we on earth strive to know, and knowing to obey it. The Scripture bids us, in memory and imagination, consort with them as our attendants and ministers, and soon to be our eternal companions; and that like us, their duty and their delight is obedience to our common Father and Lord. They are our "fellow-servants," and their service should instruct and mould ours into the resemblance of its cheerfulness and promptitude. They are swift to assume the tasks enjoined. No pause of sullenness or misgiving suspends their obedience to the command- once known. Their obedience is a universal and harmonious obedience. Each votary in heaven fills his place, and envies not nor jostles his brother, his co-heir in bliss, and his fellow-helper in duty. They are lowly, and clothed with humility amid their majesty. The offices which we should scorn as menial, and unbefitting to our dignity, the highest angels would accept, if God appointed them, without hesitation or regret. It was the pithy saying of John Newton, that should two angels receive at the same time their commission from heaven, the one to be prime minister of an empire, and the other to sweep the streets of its capital, it would be a matter of entire indifference to each of the two delighted messengers of God's will, which service fell to his lot, the post of the scavenger or that of the premier. They formed a chariot and coursers of fire for the hair-clad prophet of Israel; Ezekiel saw others of them as wheels with many eyes, intelligent and observant, yet subject in lowly contentment to all the appointments of their Sovereign and God. Their motives, again, are pure; and theirs is unclouded serenity and singleness of intention, ever and only at the glory of God. Theirs is unwearied perseverance, and day and night they cease not to renew their adoration, and continue their unfaltering anthem of rapt love. They count not their palms and glorious plumage soiled in uplifting to his long sought home above the beggar Lazarus, because the dust had been his couch; and they visit, without disgust or delay, the meanest hut and the most wretched pallet where an heir of their Father is drawing his latest breath: nor almshouse, nor dungeon, nor cross, nor pillory, seems too debased for their access, if Christ's servant be meekly suffering there.—William R. Williams, D. D.
The Epistles of Paul.
WE have alluded to Paul as the principal letter-writer in the New Testament. When the change which passed over him with the shock of a spiritual earthquake, had subsided into resolute attachment to the new religion, what ardor and heroism were soon to be united in him—with a rare combination of intellect and heart, of enthusiasm and perseverance! Still with him there was no social abrogation of humanity; while he lived for the world he lived in the world. He shrank from the scourge, and declared himself a citizen of Rome, and the shuddering expectation of a Roman dungeon, suggested the warmth and comfort of a cloak. The culture of the schools was in him, "baptized with the Holy Ghost and with fire." Words are often unable to convey his thoughts; they reel and stagger beneath the weight and power of his conceptions. And whether we turn to his alarmed appeal to the people of Lycaonia, where he was taken for the God of eloquence, to his oration before the critics and judges of Areopagus, or to his pleading at the bar of Felix and Agrippa—or whether we survey his letter to the church of Rome, in its fulness, profundity, and compacted system—or his epistle to Corinth, so varied and magnificent in argument, so earnest and persuasive in remonstrance and vindication—or the missive sent to Galatia, so vivid and startling in its surprise, indignation or sorrow—or that to Ephesus, so opulent in thought, and exalted in sentiment, as if to compensate for the costly books of magic which had been given to the flames—or that to Philippi, so warm and exuberant in its congratulations to the first European city where the gospel had been proclaimed—or that to Colosse, exposing the insidious assaults of a specious philosophy which corrupted the purity and marred the simplicity of the gospel—or his twin communications to Thessalonica, calm, affectionate and consolatory—or those to Timothy and Titus, replete with the sage and cordial advices of parental kindness, and long and varied experience—or, the epistolary tractate addressed to the Hebrews, with its powerful demonstration of superior glory, and the unchanging permanence and spirituality of the New Dispensation—to which ever of these compositions we turn, we are struck with the same lofty genius and fervent eloquence, the same elevated and self-denying temperance, the same throbbing of a noble and yearning heart, the same masses of thought, luminous and many-tinted, like the cloud which glows under the reflected splendors of the setting sun, the vigorous mental grasp which, amid numerous digressions, is ever tracing truth up to first principles—all these are the results of a master mind, into which nature and grace had poured in royal profusion their rarest and richest endowments.
In the epistles, what specimens have we not of almost every form of composition—description, narrative, argument, oratory—bold invective and sudden apostrophe—antithesis and climax—the brief words of anger—the sad regrets of disappointed hope—the soft breathings of affection—the vehement outbursts of self-vindication—the long and effective argument, often ending in an anthem—logic swelling in lyrics—the terse deliverance of ethical maxims, and the cordial greeting and kind remembrance of former friends. No wonder that Longinus adds Saul of Tarsus to a list of names, "which were the crown of all eloquence and Grecian genius." There are some passages in the Epistle of Paul to the Corinthians which have the vehement and thrilling penetration of Demosthenes, and other sections in the same books, which, in elevation, imagery and music, have no parallel, even in the platonian dialogue.
Effect of Preaching the Lord's Coming.
"The effects of preaching the near approach of this grand and awful event have been great and good; it has been the means of bringing thousands from darkness to light; and from the power of Satan to God; and we have the testimony of thousands among all denominations, that were but nominal professors of religion, and are now made holy and devoted Christians through the instrumentality of the doctrine we believe and teach. If this doctrine does not make men search the Scriptures, I cannot conceive what would. Another effect which I would mention is: in every place where I have been, the most pious, devoted, and loving members of the churches do most readily embrace the views thus proclaimed; while the worldling professor, the Pharisee, the bigot, the proud, haughty and selfish, scoff at and ridicule the doctrine of the second coming of Christ. This doctrine brings out scoffers, and tests and tries the disposition and character of professors of religion, and brings all the energies of Christians into exercise; confirms the hope, and brightens the prospects of all true believers who look for, and love the appearing of Christ; it uncovers the secret works of the Devil—it exposes the unbelief, hypocrisy, and pride of the church—it alarms a guilty world of their danger, and appraises them of the coming judgments of God. And these are not the only effects produced by a proclamation of this glorious doctrine. It destroys sectarianism, and establishes Christian unity, peace, love, and holiness. Those who have received fully this blessed truth, lose all sectarian prejudices, and rest wholly on the Bible as the rule of their faith and practice; calling no man master in any of these matters, but considering all true believers as one family, and children of one Father, dwelling together in love and unity as brethren in the Lord. All this, and much more, has been the result of preaching the speedy coming of Christ and the judgment day."—Anon.
"I, even I will not Remember thy sins."
Precious assurance, bearing on its face the character of divine love. Man, when transgressed against, sometimes forgives but seldom forgets. Nor is this unknown to the offender, and a consciousness of it creates uneasiness and restraint while in companionship with the offended. But in this cheering promise, there is assurance of free, unlimited intercourse with one against whom we have trespassed all our days. By one generous and magnanimous stroke, is to be wiped out of remembrance the accumulated misgivings and wrongs of a life period: "I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins."
How well is this for man—for his future composure and enjoyment. How could he continue in the sunshine of God's holy presence, with a knowledge of his dark deeds committed on earth still in the divine remembrance? Rather, like our first parents, he would be found shrinking into some secret corner, enveloped only in the mantle of shame.
But thanks to our heavenly Father, it is not so to be. Redeemed, purified in his Saviour's blood, the remotest stain of his original crimson entirely cleansed, the ransomed sinner will enter his Maker's presence with this holy promise assuring him; and overjoyed at his happy condition, he will continue ages on ages to roam fearlessly and freely the boundless dominion of that kind Parent whose countenance will be one continual smile.—Am. Messenger.
Two Books.
It has been said that the life of any man truly written would be an interesting book. Each one would certainly take an interest in such a record of his own life. Have you ever thought that there is such a book of your life written? There is—there are two copies extant. One is written in God's book of remembrance, Rev. xx: 12, the other in your own memory, Jer. xvii: 1. "The sin of Judah is written with a pen of iron, and with the point of a diamond; it is graven upon the table of their heart." What shall be done with those books?
There is a day of publication appointed, Rom. ii: 5. Then the actions and omissions, the words and all thoughts shall be revealed. The question has been asked, Shall the sins of penitent believers then be published? If they are, it will be only to illustrate the marvellous grace of God in their forgiveness.
We are taught that the record of our sins may be blotted out; each copy, if not suppressed, so disposed of as never to be quoted against us; the conscience purged, Heb. ix: 14; the justice of God satisfied, Rom. iii: 26. If you have not a good hope that your sins are cancelled, be persuaded without delay to confess them to God and seek their remission through the blood of Jesus Christ. Better be convicted of them now when pardon may be secured, than in that day when the wicked shall be convinced of "all their ungodly deeds," and of "all their hard speeches." Jude 15.—Am. messenger.
Contentment and Honest Pride
By William Duthie
'Tis not a crime to covet good
To others' good allied;
'Tis not a crime to feel our blood
Leap up with honest pride.
Be this the motto, heaven has sent,
To guide us like a star;
"With what we have to be content,
But ne'er with what we are."
[William Duthie.
THE LORD'S DAY.
In the Advent Herald of Aug. 14th, 1858, we notice a short article on "The Lord's Day, or First Day of the Week," composed of the usual list of insipid inferences, and winding up like most of its predecessors with a "hint" from the Fathers. Mosheim is summoned to the stand to testify "that in the first century, all churches were unanimous in setting apart the first day of the week for public worship." A few lines below this, that most holy epistle of St. Barnabas! is introduced for the sake of the testimony it contains that "we keep the eighth day joyfully in which Jesus rose from the dead."
Now if the writer really has confidence in Mosheim as a historian, why does he not take his testimony on one point as well as another? He would, were it not his evident intention to take only those portions of history which chance to favor his notions, and discard every thing prejudicial thereto. Mosheim not only testifies concerning the early church, but he also testifies concerning this very epistle of Barnabas from which this writer so triumphantly quotes. Hear what he says: "The Epistle of Barnabas was the production of some Jew, who most probably lived in this (the first) century, and whose mean abilities, and superstitious attachment to Jewish fables, show
that he must have been a very different person from the true Barnabas who was St. Paul's companion." Church Hist., Vol. i, p. 41. Baltimore ed., 1832.
Does the writer believe this testimony of Mosheim's concerning the Epistle of Barnabas, proving it to be but a despicable forgery? If he does, he is dishonest in appealing to that Epistle in support of his theory; but if he does not believe it, how can he appeal with confidence to his testimony on the other point? To quote from a historian on a contested point, and then, in a few lines thereafter, to quote from a work which the same historian denounces as a forgery, carries with it a very prominent air of suspicion. Those who have read the Epistle of Barnabas, and noticed the absurd, silly and obscene stuff which help compose it, or have acquainted themselves with the testimony of history on the point, must be aware that it is a fraudulent and not a genuine work. To appeal to it, therefore, because it contains an expression which may be construed in favor of Sunday-keeping, thereby carrying the impression that an actual companion of Paul's has testified in favor of the observance of that day, cannot be other than an act of downright dishonesty and intended deception; and any cause which is compelled to call in such aid as that, needs no other proof of its own weakness.
NEW COVENANT CIRCUMCISION.
By Ellet Joseph Waggoner
THE opinion has obtained with many that baptism comes in the place of, or is the antitype of, circumcision. As this is the foundation of many errors in the theological world it needs to be corrected.
When circumcision was first given to Abraham the Lord called it a token of the covenant between them. Gen. xvii, 11. Says Paul, "And he received the sign of circumcision, a seal of the righteousness of the faith which he had," &c. Rom. iv, 11. Thus the token and seal are identical. On the present dispensation he says, "For he is not a Jew, which is one outwardly; neither is that circumcision which is outward in the flesh; but he is a Jew, which is one inwardly; and circumcision is that of the heart, in the Spirit, and not in the letter." Rom. ii, 28, 29. Then the sign or seal of the covenant in this dispensation is inward, in the Spirit, of the heart, and not outward. With this agree the words of Paul in Eph. i, 13, 14. "Ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession." The "earnest of our inheritance" is identical with the token of the Abrahamic covenant, for we receive the inheritance by being children of Abraham. Again, "Grieve not the Holy Spirit of God, whereby ye are sealed to the day of redemption." Eph. iv, 30. And again, "Who [God] hath also sealed us, and given the earnest of the Spirit in our hearts." 2 Cor. i, 22.
Col. ii, 11, 12, has been supposed to prove that circumcision and baptism are identical. It reads, "In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: 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."
That they are not identical is fully proved by this passage, for the circumcision of this text is "made without hands," whereas baptism is administered by the hands of the administrator, and in this respect cannot be contrasted with the circumcision of the past dispensation. But it fully agrees with Rom. ii, 28, 29, which affirms that circumcision is not outward. But baptism is truly an outward ordinance; therefore it is not the circumcision of the New Testament. J. H. W.