p. 19 | Review and Herald, Vol. 31, No. 2. (12/24/1867)

Review and Herald

Dec 24, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Dec 24, 1867

CONVERSION

By I. D. Van Horn

BY ELD. I. D. VAN HORN.

TEXT. “And he said unto them, Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned.” Mark xvi, 15, 16.

The Saviour had come from Heaven on a mission of love to the inhabitants of this sinful world. He had passed through a life of suffering, caused by the sins of those he came to benefit. He had sealed his testimony among men with his blood, which was shed for the sins of the whole world. He had been buried, but the grave could not hold him in its cold embrace. He had triumphed over death by a glorious resurrection. By thus doing, he had laid the plan of salvation so deep that all his enemies combined could not overthrow it. His work on earth was now finished, and he about to ascend to his Father. He leads his disciples out as far as Bethany, to the mount of Olives, and there gives them the great commission. These are his last words to them, but he does not leave them comfortless. Matthew gives his record of this commission as follows: “All power is given unto me in Heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world.” Chap. xxviii, 18-20. Thus the Lord promises to be with them even to the end of the world.

But the question may be asked, “How is he to be with them?” It is quite evident that he did not design to be with them personally, as he had been before his death. It was by other means that he was to manifest himself unto them. He says: “If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you. I will not leave you comfortless; I will come to you.” John xiv, 15-18. All can readily see by this how Christ was to be with his followers, as they went on performing their heavenly mission, to the end of the world. This is a very important point for our consideration during the investigation of this subject. The Spirit of God must do its work in the heart of every individual who would be truly converted. That is no conversion at all that does not admit of the work of the Holy Spirit. And that minister who goes forth to teach his fellow-men the way of life and salvation, has no claim on the blessing of God whatever to help him in his work, if he has not the Holy Spirit dwelling in him.

The true minister is only the instrument the Lord uses by his Spirit to turn the sinner from his evil course into the way of holiness. Jesus, while instructing his disciples on this point, says: “It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove (margin, convince) the world of sin, and of righteousness, and of judgment.” John xvi, 7, 8. In verse 12 it is further said: “He will guide you into all truth; for he shall not speak of himself, but whatsoever he shall hear, that shall he speak; and he will show you things to come.” The evident meaning of this is, that we cannot arrive at correct views of the truth without the aid of the Holy Spirit. Here, then, behold one of the most important qualifications of the minister, in order that he may declare the truth of God in such a manner as shall touch the sinner’s heart, convict him of his sins, and turn him from them into the way of righteousness.

We have a complete illustration of this in the disciples on the day of Pentecost. “They were all with one accord in one place.” “They were all filled with the Holy Ghost, and began to speak with other tongues as the Spirit gave them utterance.” This created a great commotion among the people gathered at Jerusalem. The multitude were all amazed at what they saw and heard. Some asked the meaning of all this, while others, mocking, said, “These men are full of new wine.” Peter, filled with the Spirit, gives them a discourse, in which he accuses them of putting the Son of God to death, by which he convicts them of sin. “They were pricked in their heart, and said unto Peter and to the rest of the apostles, Men, and brethren, what shall we do? Then Peter said unto them: Repent, and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost.” This language of the apostle is to the point, and has an important bearing upon the subject under consideration. In it will be seen the first duty of the minister. He must point out to his hearers their sins, in a plain and pointed manner, so that they shall see that as long as they are under the dominion of sin, they are in a lost and ruined condition.

But what is sin? Of this we have an inspired definition: “Whosoever committeth sin transgresseth also the law; for sin is the transgression of the law.” 1 John iii, 4. As there are some who may be at a loss to know what this law is, we will refer them to what James says on the same point: “If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well. But if ye have respect of persons, ye commit sin, and are convinced of the law as transgressors. For he that said (margin, that law which said), Do not commit adultery, said also, Do not kill. Now, if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law.” Chap. ii, 8-11. Upon this testimony we do not hesitate to say that it is God’s law of ten commandments that it is sin to transgress.

The minister, then, is under obligation to teach the principles of the moral law in all their force and power, in order that sinners may see their true condition in the sight of a just and holy God. But how little of this do we see in most of those who profess to teach the word of God and the plan of salvation to their fellow-men in these last days. Yes, many of them have gone so far from their duty, as to teach that all, or a part of those holy precepts of Jehovah are abolished; and they often ignore those who would stand up in vindication of them. How different this is from the teaching of Paul. He has said, “Now we know that what things soever the law saith, it saith to them who are under the law; that every mouth may be stopped and all the world become guilty before God. Therefore, by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin.” Rom. iii, 19, 20. Thus we find Paul holding up the law of God, and by it condemning the whole world; for, as he says in another verse, “All have sinned (transgressed the law), and come short of the glory of God.” The law of God, according to the above, is the instrument by which all who violate it are convinced of sin. How, then, could a man be proved a sinner

before God, if his law were done away? And if there were no law, what would be the consequence? Evidently, as stated by Paul in Rom. iv, 15: “Where there is no law, there is no transgression.” Therefore, those who teach that the law of God is abolished in the gospel dispensation, are shut up to the inevitable conclusion that there are no sinners in this dispensation. But no sane man will admit this conclusion; therefore, as soon as it is admitted that there are sinners in any age, it must be admitted at the same time that the law of God, which they are violating, is in full force. Paul was convinced of sin by the law, hence it was binding, and not abolished in his day. He says: “What shall we say, then? Is the law sin? God forbid. Nay, I had not known sin but by the law: for I had not known lust, except the law had said, Thou shalt not covet.” Rom. vii, 7. It is not the law, therefore, that is defective, that it should be done away; but it is man, who has violated it, and feels its force when it is brought to bear on him to show his true character. Paul did not call the law unholy or unjust because he was slain by it; but, on the contrary, says it is “holy, just, and good.” Rom. vii, 12. Again, when he would contrast himself with the law, he says: “For we know that the law is spiritual, but I am carnal, sold under sin.” Verse 14. Thus we see it is not the law that is faulty, but man, who has transgressed it.

The apostle James compares the law of God to a mirror. “For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass; for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.” Jas. i, 23-25. There are many in this age like the man beholding his face in a glass, then, going away, forgetting what manner of man he was. They look into the law of God, and are convinced of their duty, then go away and forget their obligation to obey it before God, and therefore are not benefited in the least. But he is blessed who looketh into the perfect law of liberty and continueth therein. If by so doing he sees his character does not conform to that perfect and holy law, he applies to Jesus and gets the pardon of his transgressions, and then he is placed in a condition where he can go and sin no more.

Another evidence that the law of God is binding on us with all its force, is the fact that it enters into the new covenant, and is written in the hearts of believers in Christ by the Spirit of the living God. See Jer. xxxi, 31-34; Heb. viii, 8-10; 2 Cor. iii, 3. When, therefore, the minister of God goes forth under the authority of the great commission, to teach his fellow-men the way of salvation, he must point out their sins by bringing to bear upon them the authority of the divine law. In doing so, he imitates his Lord, who, in his memorable sermon on the mount, said: “Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled.” Matt. v, 17, 18. He also imitates Paul, who says, “Do we then make void the law through faith? God forbid: yea, we establish the law.” Rom. iii, 31. He stands also by the side of James, who says: “If ye fulfill the royal law according to the scripture, Thou shalt love thy neighbor as thyself, ye do well; but if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.” James ii, 8, 9.

But some may think by our dwelling so much on the law in this discourse, that we are entirely losing sight of our subject, and are seeking to be justified by the law. We would by no means have you believe that we can be justified by the law, for all have transgressed it. If man had never sinned, then perfect obedience to a perfect and holy law would have continually kept him just and holy before God. But “all have sinned and come short of the glory of God.” Hence, we can now understand Paul when he says, “Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin.” Rom. iii, 20. A law can never justify the transgressor of it, for, were such the case, the law would be good for nothing. On the other hand, the law always condemns the transgressor, and there is no means provided in it whereby he can escape its penalty. This was the case with man. He had violated the law of God, and was condemned to die. There was no power in him to release himself from its penalty. Here may be seen the need of a Saviour to help man out of his ruined condition. Jesus does not come to do away the law, but takes its penalty, that had fallen upon man, upon himself, which has opened a way for man to escape through him.

Having now shown what sin is, and the condition in which man was placed in consequence thereof, and also the need he has of a Saviour, we will proceed with the rest of our discourse under the form of an illustration.

We will suppose a man, who has lived some time in sin, wishes to change his course of life, and become a Christian. He is ignorant of the word of God, and, hence, entirely ignorant of his duty toward him, and does not know what to do to gain his favor. He resolves in his mind that, if there is any reality in religion, he will know it for himself. He has learned from early childhood, by the influence about him, that the Bible gives information respecting every Christian duty. He therefore takes the Bible and begins his search, and perhaps has help from the living teacher. He first reads in Jas. iv, 12: “There is one Lawgiver who is able to save and to destroy.” This causes him to search for the law which this Lawgiver has given, and on finding it, he sees himself a transgressor of it, and hence a sinner in the sight of God. This makes him feel very sad, for he knows that unless something is done for him, he must be destroyed. He feels very sorry that he has ever sinned against God, and thinks, from what he has been taught, that this is repentance. But in all his sorrow he gets no relief. Again he turns to his Bible and reads: “Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of; but the sorrow of the world worketh death.” 2 Cor. vii, 9, 10. By this he learns that sorrow in itself is not repentance, but that it leads to it. He is now as much perplexed as ever to know what repentance really is. In his search he turns to Eze. xviii, 30-32, and reads as follows: “Repent, and turn yourselves from all your transgressions, so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit; for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord God; wherefore turn yourselves, and live ye.” Light springs into his mind as he reads this, and, for a moment, joy fills his heart as he resolves to stop his violation of the law of God, and try to keep it.

He learns by the above, that repentance is not mere feeling, but that it is an action as well as feeling on our part. It is like a person going the wrong road, who, being informed of it, turns about and seeks the right one. This may be more fully seen by the saying of John the Baptist to the many Pharisees and Sadducees that came to his baptism: “O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth, therefore, fruits meet for repentance (margin, answerable to amendment of life).” Matt. iii, 7, 8. Repentance, therefore, consists in a reformation of life. If we are transgressing any of the commandments of God, we must cease doing so, and begin to render implicit obedience unto him by keeping his commandments. This we cannot do in our own strength; for Paul says, “The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be.” Rom. viii, 7.

The individual that is seeking for the pardon of his sins and acceptance with God, has now learned what repentance is, but at the same time finds that the carnal or natural mind is not subject to the law of God. This suggests to his mind that he must have help from a source higher than man. He is yet troubled, and not able to comprehend how he can get free from his past sins. Here he reads the language of Paul, which gives him new hope. “I kept back nothing that was profitable unto you, but have showed you, and have taught you publicly, and from house to house, testifying both to the Jews and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” Acts xx, 20, 21. Here comes in the next step in true conversion, namely, faith, or belief in Christ. But he asks, “Who is Christ, that I should believe in him?” He gets the desired information by reading 1 John, ii, 1: “My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous.”

Our friend now resolves in his heart that he will employ Jesus for his advocate, that he may plead his cause before his Father. He is quite sure now that he will be successful. But he casts his eye back to the previous chapter and reads: “But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ cleanseth us from all sin.” He starts back in astonishment and exclaims: What! has the Son of God shed his blood for me, that I might have pardon of my sins? Is it true that Christ has died? Eager to learn this fact, he opens his Bible again and reads: “For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day, according to the Scriptures.” 1 Cor. xv, 3, 4. Fresh sorrow now fills his heart, and tears flow freely from his eyes. He examines and meditates upon the history of Christ’s first advent into this fallen world; how he went about doing good, and at the same time met the scoffs and derision of the proud and haughty ones of earth; how he was betrayed, and, by a mock trial and false witnesses, condemned to die; how he was led forth and nailed to the cross; and how he bore the sufferings of that cruel death. He sympathizes with his suffering Lord. A feeling of love and adoration rises from his heart and entwines around his Saviour, as he had never felt it before. New beauties open before him in the plan of salvation. He resolves that he will do anything his Lord requires of him, however crossing it may be.

With this resolve he opens the Bible again and reads: “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” 1 John i, 8, 9. He bows before God with reverence for his holy name, and confesses all his sins. He admits his own unworthiness, but pleads for pardon through the merits of Jesus, whom he has now learned to love. The Saviour pleads his cause before the Father. The Father hears, and freely grants pardon for his Son’s sake. The Saviour then sends the Holy Spirit into the heart of the poor penitent, which he receives as an evidence of pardoned sin, and acceptance with God. Praises to God and to Jesus his Saviour now fill his heart, and flow freely from his lips.

With feelings of joy he reads again from the word of God: “Being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, his righteousness: that he might be just, and the justifier of him which believeth in Jesus.” Rom. iii, 24-26. He learns by this that it is only his past sins that are pardoned, and that now he must be very careful and not sin any more. He is justified through Christ, but it does not release him from obligation to keep the law of God. With the Spirit in his heart, he is now prepared to keep that holy, just, and good law, in a manner that will be acceptable to God. But he wishes to learn more about this, and again he reads: “For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and, by a sacrifice for sin (margin), condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” Rom. viii, 3, 4. He finds by this that there was no power in the law to

justify him, but that it condemned him to die for its transgression. But he also finds that Jesus came into the world and took the penalty on himself, dies for our sins, and opens a way of salvation. We can be justified through Christ, so that the condemnation of the law no longer rests on us, and, by the aid of the Holy Spirit, which takes possession of our hearts, we can keep it to the glory of God. When brought to this place in his experience, he can say with the apostle Paul, “I delight in the law of God after the inward man.”

He now wishes to show to the world his faith in his Redeemer, but he hardly knows how to do it. Again he goes to the sacred word to get the desired information. He reads: “Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? 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. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin; for he that is dead, is freed from sin.” Rom. vi, 3-7. Here he learns his duty and how to perform it. Like Paul, he thought, “I was alive without the law once; but when the commandment came, sin revived, and I died.” He sought for pardon, and found acceptance with God through Christ, which was evidence to him that the “old man” was dead. He learns from the above teaching that he must be buried. He seeks the man of God who has been commissioned to go forth to preach the gospel to his fellow-men, and to baptize those that believe. The way is all prepared before him, and he is led by the administrator down into the water, and is there buried with his Lord by baptism into death, and is raised again to walk in newness of life. By this act he expresses faith in the crucifixion, burial, and resurrection of his Saviour. And not only this, but, through the resurrection of Christ, his faith reaches forward to the time when all the righteous dead will shout the victory over death and the grave, as they are brought up from their dusty beds by the voice and power of the Son of God. His heart leaps for joy at the thought, and he resolves to share with them in their final triumph.

But he wishes to know more fully the result of the pardoning love of God, and he reads again: “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulation also; knowing that tribulation worketh patience; and patience, experience; and experience, hope; and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” Rom. v, 1-6. What a vast change has taken place! Once he stood in open rebellion against God, but now peace is declared, and a sweet union formed. His heart is cheered by hope, so that he has courage and strength to pass through tribulation, and even glory in it, knowing that it works out in him the graces of the Spirit.

The Christian’s hope now comes up in his mind as a subject for contemplation. He wishes to know what God has promised to those who lead a life of holiness and self-denial, and bear up against the scoffs and frowns of a wicked world. He again reads from the sacred word to satisfy his mind: “For 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 world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ.” Tit. ii, 11-13. There he gets the news that the Lord whom he now loves so dearly, is coming again to earth. And this is set before him as “that blessed hope”—the Christian’s hope. This begets in him a longing desire to see him in all his kingly glory. He forms a resolution to so live that he may meet him with joy. No malice shall be found in his heart, no guile in his mouth, no hurtful lust of the flesh in his person, to hinder him from beholding the Lord in all his majesty in the last great day. He wishes not to be ashamed before him at his coming, for then he expects to be made like him. For thus he has read: “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that when he shall appear, we shall be like him, for we shall see him as he is.” 1 John iii, 2. With transports of joy at the prospect of being so highly honored, he determines to do all in his power to advance the cause of God, and glorify his holy name. Like the Psalmist he can say, “I shall be satisfied when I awake with thy likeness.” He is charmed with the thought of the glorious prospect now before him.

But he finds as he reads and examines the holy word of God, that this is not all that awaits the faithful child of God. He has read of the “inheritance, incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for you who are kept by the power of God through faith unto salvation ready to be revealed in the last time.” 1 Pet. i, 4, 5. He has read of the holy city,—the New Jerusalem,—adorned in all her glory and splendor. He has read the Saviour’s comforting words to his disciples, as their hearts were filled with sorrow at the news of his going away. “Let not your hearts be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also.” John xiv, 1-3. The highest happiness and bliss that mortals can attain unto in this world, is now his to enjoy. The earth, with all her charms and pleasures, has no attraction for him. He is seeking for a holier, happier clime. With his eye fixed Heavenward, he journeys on through this vale of tears. When Satan seeks to entrap him in his snares, he flies to the Lord for refuge. Does the world allure him in his progress, he heeds it not. God is his refuge, salvation his theme, and the coming of the Lord his hope. He has read that “the wages of sin is death.” Rom. vi, 23. He shudders at the thought of being eternally lost; but the thought of it, and how narrow has been his escape, causes him to cling close to his Lord. His love for him increases. And when he reads also that “The gift of God is eternal life through Jesus Christ our Lord,” he feels more determined than ever to have his life correspond with the will of God. He finds sweet consolation in believing in Jesus. His faith grasps the sure promises of God, and with a firm hope he lays hold on eternal life.

Reader, this is no fancy sketch. Every one that knows what it is to be a child of God, has experienced more or less of the above. The Bible is the holy word of God, and the religion it teaches, a pure religion. The offer of salvation is extended to all. God is no respecter of persons, but whosoever doeth his will shall be saved. Come, then, all ye that desire life, take up your cross and follow your Lord. The time is near at hand for the consummation of the Christian’s hope. Jesus is soon coming the second time, without sin unto salvation. May we all become converted, our sins be all blotted out, and we be prepared to meet him with joy. Amen.

“HE GOETH BEFORE THEM,”

[BRO. SMITH: I send you the following beautiful and comforting poem for the Review, copied from “The Shadow of the Rock.” M. F. M. FISH.]

The winds blow fierce across the barren wild; The storm-clouds gather darkly on our way, ’Tis cold! But, oh, that loving face and mild, Which goes before! there first the shadows stay, And tempests reach Him first, our Shepherd’s there; What He endures shall we complain to bear?

The night comes on—’tis dark! the stars are dim! We cannot see the way! But, oh, that form Which goes before! the night comes first to Him, And darkness first is His,—as was the storm. Shall we shrink back, or tremble to go on Where He, our Shepherd, first for us hath gone?

The way is rough, and wearying steeps arise; And thorns are there to wound our aching feet. But, oh, those sacred footsteps, firm and wise, Which go before! they first the roughness meet, And briers reach them first! Oh! shall we dread To bear His cross—to walk where He hath led?

The stream is reached;—the river dark and cold; The waves are high! But, oh, that mighty One, Who goes before!—the billows o’er Him rolled! He crossed the waters first, and shall we shun The final anguish which our Shepherd bore, His hand shall guide us to the other shore!

He goes before! And so we may not look Backward at all, but onward evermore; Keeping in sight the blessed path he took, Patient to bear each cross He meekly bore; Trusting His wisdom in the darkest hour; Overcoming every trial through His power!

He goes before! a shield against the storm; A shadow in the noon-day,—lights at night; In danger’s hour, there is the Shepherd’s form; But just beyond; though fears may dim our sight, Oh! earthly flock fear not forevermore! Where’er we walk, our Shepherd “goes before!”

SPEAK NOT EVIL.

By Adolphus Smith

“Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge.” James iv, 11.

As a people, we profess to be keepers of the law; repairers of the breach. Who then has made us judges of the law? Ought we not to commit all judgment into the hands of God? “But the tongue,” says the apostle, “can no man tame.” How then can it be subdued? Only by the grace of God. And in whomsoever this grace dwells, it will exert a subduing influence over the heart. It may not speedily eradicate every evil, but it will give such a bent or direction to the passions, as that even the world will confess it to be a tendency to reform. It stirs up the dirt, (as it were,) from the bottom of the pool, and then, like the current, carries it all away, until the pool is cleansed from brim to brim. Why should we judge another? “Vengeance is mine, I will repay, saith the Lord.” “Therefore, if thine enemy hunger, feed him; if he thirst, give him drink.”

“Judge not! though clouds of seeming guilt may dim thy brother’s fame, For fate may throw suspicion’s shade upon the brightest name; Thou canst not tell what hidden chain of circumstances may Have wrought the sad result that takes an honest name away. Judge not!”

“Judge not! thou canst not tell how soon the look of bitter scorn May rest on thee, though pure thy heart as dew drops in the morn. Thou dost not know what freak of fate may place upon thy brow A cloud of shame, to kill the joy that rests upon it now. Judge not!”

“Judge not! for one unjust reproach an honest heart can feel As keenly as the deadly stab, made by the pointed steel. The worm will kill the sturdy oak, though slowly it may die, As surely as the lightning stroke, swift rushing from the sky. Judge not!”

“Judge not! but rather in thy heart let gentle pity dwell: Man’s judgment errs, but there is One who doeth all things well. Ever throughout the voyage of life this precept keep in view; ‘Do unto others as thou wouldst that they should do to you.’ Judge not!”

If we stand ready to catch at every unguarded word that may be spoken, we shall find occasion for evil speaking until our tongues are hushed in death. We may walk safely through a wood, or bruise our heads against every tree and stump, as we feel disposed. So also we may bear with each other and get through the world peacefully, or we may take umbrage at all that is said, and live and die, hating and hated. Recrimination is usually paid in the same coin; but Jesus, “when he was reviled, reviled not again.” “If any man have not the spirit of Christ, he is none of his.”

“Forgive us our trespasses, as we forgive those that trespass against us.”

Would you, dear brother or sister, live by the faith of Jesus? So live that your neighbors, and especially those of the household of faith, may love you, confide in you, and unbosom to you their cares, knowing that in your keeping their heart’s jewels are safe evermore.

“It is well never to say or do anything that we should be ashamed to repeat before the most delicate female, or the most religious man.”

Never say of another in his absence, what you would be ashamed to say in his presence.

“It must needs be that offences come, but woe unto that man by whom the offence cometh.”

“If thy brother trespass against thee, go and tell it between thee and him alone.”

“If thou bringest thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go first, be reconciled to thy brother, and then come and offer thy gift.”

“If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.”

Speak evil of thy brother? “Ought ye not rather to suffer yourselves to be defrauded.”

ADOLPHUS SMITH.

Ottawa Co., Mich.

Beauty of Religion

Religion should influence its professor in all the relations of life. Whatever he does, he should do better for being a Christian. Religion should make one a better student, a better servant, a better child, a better man in all respects. The pious but eccentric Rowland Hill, remarked: “That he would not give a farthing for that man’s religion whose cat and dog were not the better for it.”

Holiness as the Essential Element of Happiness

The great and essential element of happiness is holiness.

Scripture Notes.

BATHING OFTEN.

Ex. xxix, 4. And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.

Shalt wash them.] A popular medical writer remarks: ‘When the saline and animal elements left by the perspiration, are not duly removed by washing or bathing, they at last obstruct the pores and irritate the skin, [deranging the animal functions, and of course, affecting the mind and heart.] And it is apparently for this reason, that, in the eastern and warmer countries, where perspiration is very copious, ablution and bathing have assumed the rank and importance of religious observances. The warm, tepid, cold, or shower bath, [according to the vigor of the constitution,] as a means of preserving health, ought to be in as common use as a change of apparel, for it is equally a measure of necessary cleanliness. When we consider the importance of the exhalation performed by the skin, the extent to which ablution and bathing of every description are neglected in charitable institutions, in seminaries for the young, and even by many persons who consider themselves as patterns of cleanliness, is almost incredible.’—Combe, on Health and Mental Education. Can we doubt that such personal cleanliness, so necessary to having ‘a sound mind in a sound body,’ is still ‘a religious duty?’—Jenks.

TO THE FOURTH GENERATION.

Ex. xxxiv, 7. Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.

Boothroyd translates, “Keeping mercy to a thousand generations, forgiving iniquity, transgression and sin, and acquitting even him who is not innocent, visiting the iniquity of the fathers upon the children, to the third or to the fourth generation only.” This translation is considered most correct, by persons best acquainted with Hebrew. Poole argues at considerable length in support of a version the same in effect, “in destroying, He will not utterly destroy,” which agrees with Moses’ prayer, xxxiii, 19, and the Hebrew. The English translators, it will be seen, have supplied the word “guilty.” HENRY abr.—Visiting &c.] Notes xx, 5.—Jenks.

WHY GOD IS CALLED JEALOUS.

VERSE 14. For thou shalt worship no other god: for the Lord, whose name is Jealous, is a jealous God:

Whose name is Jealous.] The idols of the nations were not characterized as jealous; at least, in any great degree. They were not supposed to be offended, by their worshipers paying occasional or even stated worship to [local, or] other deities, provided the number and value of the sacrifices offered to them, were not diminished. Hence arose what has been called an intercommunity of the worshipers of different idols with each other; who scrupled not to worship the gods of other nations, especially when among them. But this, Jehovah, the one living and true God, would not endure. Hence, conscientious Israelites, were universally counted bigots.—Scott.

THE TWO LAWS.

VERSE 27. And the Lord said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel.

Moses wrote in a book the judicial and ceremonial precepts, that he had received: but God himself wrote the ten commandments, the substance of the moral law, on the tables of stone. (Note 28.) This difference strongly marked the permanency and perpetual obligation of the moral law, and the inferior importance and temporary obligation of the ceremonial institutions; and even of the judicial law, except as coincident with the moral. Thus the national covenant was renewed on the same terms as before.—Scott.

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