Review and Herald, Vol. 39, No. 14. (3/19/1872)

Review and Herald

Mar 19, 1872

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 19, 1872

Repentance and Faith.

By A. S. Hutchins

“TESTIFYING both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ.” Acts 20:21.

Faith in the existence of God and in his ability and willingness to save all who sincerely comply with the terms of salvation, lies at the foundation of the Christian religion. Heb. 11:6.

Yet conversion to God and faith requisite to salvation are, and must be, preceded by heart-felt repentance; otherwise, we could be saved without repentance—saved in disobedience and transgression—which is contrary to the teachings of the whole volume of inspiration.

Repentance is said to be legal, or evangelical. The former is simply sorrow for sin, or trouble, for the past, without a change of life. Thus Judas repented. Matt. 27:3–5. The latter, from another Greek word, is a change of action, an amendment of life. It is a conviction of sin, a deep and genuine contrition for it, as an offense and dishonor to God and a violation of his holy law. It is a hatred of sin and a renunciation of it.

Says John, “Bring forth therefore fruits meet for repentance,” or, margin, “answerable to amendment of life.” Matt. 3:8. “For godly sorrow worketh repentance to salvation not to be repented of; but the sorrow of the world worketh death.” 2 Cor. 7:10.

Sin has attained a very great age. For some six thousand years it has exercised a mighty, withering, and destructive power over its votaries. And the best must constantly watch against its inroads into their heart, through the influence of the world, the flesh, and the devil. All, all have been affected with the virus of sin. Since its introduction into the garden of Eden, its dark tide has increased in power and extent, wasting, leveling, and subverting nations and kingdoms, depopulating cities, and ruining souls by millions in every generation, the poor and the ignoble, as well as the

proud and mighty monarch. Truly, “Sin is a reproach to any people.” “He that covereth his sins shall not prosper.” But thanks be to infinite love and pity inexpressible, for the precious promise, “Whoso confesseth and forsaketh them shall find mercy.”

Says Daniel (9:5): “We have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments.” Says John, “All unrighteousness is sin.” “Sin is the transgression of the law. 1 John 5:17; 3:4. Paul writes, “Where no law is, there is no transgression.” Rom. 4:15. And again, “Sin is not imputed when there is no law.” Rom. 5:13.

This law must necessarily set forth principles of righteousness, requiring a life of obedience and holiness. It must be the rule of obedience, that law by which man will be judged at the last day, when mercy and the gospel shall have done their work, and justice shall assume its rights.

Now, unless we think God altogether such an one as ourselves, changeable and inconsistent, how can it be believed, for a moment, that the great rule of moral duty, of rectitude and righteousness, has been changed since the creation of man? Or that the law which shall condemn or acquit every man in the Judgment could be one thing in one dispensation, and another under the other?

The law of ten commandments requires love and obedience to God, and love and rectitude between man and man. It forbids idolatry, profanity, and Sabbath-breaking. It recognizes the true God, requires filial obedience, guards the life, character, property, reputation, and all the rights of man.

Of these commandments it is said, by one in every way qualified to bear a truthful testimony, “And it shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us.” Deut. 6:25. Here we ask, Will obedience to the commandments of God develop the same righteous character as in the days of Moses? And if not, why not?

Some tell us the law has been changed, others, that it has been abolished, and that nine-tenths of it was re-enacted. On this point, there is discord and confusion. There is no possibility for an agreement with those who claim a change, or abolition, of the moral law, from lack of Bible testimony to sustain either position. While the teachings of Christ, Matt. 5:17–19; 19:16–19; of Paul, Rom. 2:12–24; of James, 2:8–12; and of 1 John, 3:4: are clear, consistent, and harmonious, in favor of the perpetuity of the law under this dispensation.

And we maintain, if the law is not binding under this dispensation, that men under this dispensation are not sinners; for “where no law is there is no transgression,” and “sin is not imputed when there is no law;” that Christ did not die for us; for he died only for sinners: that he does not call us to repentance; for he came not to call the righteous, “but sinners to repentance.” Matt. 9:13: and, finally, we cannot repent, as we have no sins to repent of; whereas repentance is taught as equally necessary with conversion, this side of the cross. Acts 3:12. And of the Gentiles, to whom Peter first carried the gospel, it is affirmed, “Then hath God also to the Gentiles granted repentance unto life.” Chap. 11:18. Paul taught repentance to both Jews and Greeks, and declared to the men of Athens, that God “now commandeth all men everywhere to repent.” Acts 17:30.

From an examination of the foregoing scriptures, and the arguments deduced therefrom, it is evident that for either Jew or Gentile to enjoy the benefits of saving faith in Christ, he must repent of his sins. He must turn away from them and lead a life in harmony with the divine law. And there is not one word said in the entire New Testament, intimating a change or amendment of this law by abrogation, and re-enactment. Nay, more, the apostle, declares that through faith this law is not made void, but “established” Rom. 3:31.

The gospel of the Son of God, finds all in a state of condemnation, justly under the sentence of death, every mouth is stopped, and all the world stand guilty before God. With a just sense of the enormity of sin, the evil tendencies of the human heart, and the justice of the sentence of death under which we lie, the penitent exclaims, “Oh! wretched man that I am! who shall deliver me from the body of this death?”

Faith points to Calvary, to the cross, where with wonder and admiration we behold the bleeding sacrifice, the Saviour of the world. It lays hold of the promise, “God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish but have everlasting life.” With strong and unwavering confidence it claims the blessed promise, “If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.”

With the most implicit trust in the promises of God, and the efficacy of the blood of the adorable Lamb of God, unreservedly we surrender our will to him, enter into his delightful service, and through Jesus look for the destruction of the power, pardon from the guilt, and purification from the pollution, of sin.

Faith is the “ground, or confidence of things hoped for, the evidence of things not seen.” It has caused the countenances of the people of God to radiate with joy and gladness, under the galling yoke of oppression and servitude in a land of strangers, and in the fiery furnace, the lion’s den, within the loathsome prison, the deep dungeon, at the rack and the gibbet. The language of faith is, “Though he slay me, yet will I trust in him.”

Faith credits the evidences which so unmistakably attest the near coming of the King of kings, the Lord of lords. It bids us look forward a brief period, to the resurrection of the sleeping saints, the change of the righteous living, and an entrance of all the redeemed into the city of God. Already the believing soul, by anticipation, stands amidst the “ten thousand times ten thousand, and thousands of thousands” of holy angels, saying with a loud voice, “Worthy is the Lamb that was slain, to receive power, and riches, and wisdom and strength, and honour, and glory, and blessing.” Rev. 5:11, 12.

Faith gives credence to the promised destruction of the devil, the originator of sin, with all his angels, and all of the incorrigibly impenitent. It looks forward to “new heavens and a new earth, wherein dwelleth righteousness,” when from the hearts and lips of all, in anthems of joy profuse and undying, will burst forth the song, “Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb forever and ever.” Uninterrupted felicity, and life eternal are here enjoyed as the result of repentance toward God, and faith toward our Lord Jesus Christ.

A. S. HUTCHINS.

ANTIQUITY OF ERRORS IN THE CHRISTIAN CHURCH

By Merritt E. Cornell

Testimony of Eminent Authors.—No. 2.

BY ELD. M. E. CORNELL.

ANTIQUITY OF ERRORS IN THE CHRISTIAN CHURCH.

The advocates of Sunday-keeping, sprinkling for baptism, &c., seem to think that if the early Christian fathers of the second, third, and fourth centuries held to a doctrine, or practice, it must be because they received it from the apostles themselves. They forget that the apostle Paul said, “The mystery of iniquity doth already work,” and that after his departure grievous wolves should enter, not sparing the flock. And Jesus testified that great darkness should follow the going forth of the light given to that people. And so we find that in the period immediately succeeding the time of the apostles, many of the worst heresies were introduced, and many of them were advocated by the so-called Christian fathers themselves.

Hegesippus, writing of the second century, says: “When the apostles were dead, then the church was gradually spotted and corrupted, as in her doctrine, so also in her worship, an infinity of ceremonies by degrees insensibly sliding in.”—B. iii, chap. 32.

“From Adrian (A. D. 117) to Justinian, few institutions, human or divine, were permitted to stand on their former basis.”—Gibbon, Vol. iv, p. 314.

Taylor says: “No great ingenuity, therefore, can be needed in matching any modern form of error or extravagance with its like, to be produced from the museum of antique specimens.” “The vices and absurdities of Romanism, on this ground, are only the vices and absurdities of ancient Christianity.”—Antichrist Exposed, pp. 28, 66.

Taylor continues: “The opinion that has forced itself upon my own mind is to this effect, that the period dating its commencement from the death of the last of the apostles, or apostolic men, was altogether as little deserving to be selected and proposed as a pattern, as any one of the first five of church history. . . . We need, therefore, neither feel surprise nor alarm when we find, in particular instances, that the grossest errors of theory and practice are to be traced to the first century. . . . The apostles were intent upon the establishment, not of celibacy, but of virtue. Such, we say, was APOSTOLIC CHRISTIANITY; but not such was ancient Christianity, even that of the age immediately following the death of the apostles. Nor does the difference reach to the mere amount of a diversity of usage, or a shade of feeling; but it involves nothing less than the substitution of one principle of virtue and piety for another. The scheme of religious sentiments had shifted its foundations—a different standard of good and evil had come to be appealed to, and the commandments of God were displaced without scruple by the whims of man. . . . . . . Clement of Alexandria is almost the only extant writer of the early ages who adheres to common sense and apostolic Christianity, through and through.”—Id., pp. 104, 107, 108, 113.

CELIBACY.

Taylor inquires: “When modern religionists fall into ecstasies over the Christian fathers, why do they pass by that highly illuminated theme, ‘celibacy,’ ‘virginity’? Why not do justice to Cyprian and Tertullian? Why omit the most important part of the burden of Athanasius, Chrysostom, Jerome, Ambrose, Augustine, Theodoret, Basil, the Gregorys, Leo, Benedict, &c.? Why keep out of sight the corruptions of Ignatius?”

For example, Taylor quotes Chrysostom, as follows: “The virgin, when she goes abroad, should present herself as the bright specimen, ἄγαλμα, of all philosophy; and strike all with amazement, as if now an angel had descended from Heaven, or just as if one of the cherubim had appeared upon earth, and were turning the eyes of all men upon himself. So should all those who look upon the virgin be thrown into admiration and stupor at sight of her sanctity. . . . Who shall not be in ecstacy in thus beholding the angelic life embodied in the female form? And who is it that shall dare approach her? . . . All are fixed in amazement, as if there were before their eyes a mass of incandescent and sparkling gold.”—Tom. i, p. 321.

“I will here only observe,” says Taylor, “that this quotation is a sample one among many hundreds, nay thousands which might be easily produced, of a fault generally characteristic of the great writers [and the small writers] of the ancient church—I mean the propensity to magnify and glorify what is merely human; in fact, to worship and to deify the creature more than the Creator.”—Antichrist Ex., p. 187.

After quoting many sickening specimens from the fathers, on this subject, Taylor remarks: “This institute, with all it involves, is as ancient as any other element of ancient Christianity, and may claim from us as much regard as is urged in behalf of any other practice or opinion on the ground of antiquity.”—Id., p. 119.

PRAYING TO THE DEAD SAINTS.

Nazianzen, praising the course of a pious nun, says, “She supplicated the virgin Mary, beseeching her to afford aid to a virgin in peril.”—Oration 18.

Nazianzen himself prays to the martyr Cyprian: “And thou, from thy seat look down upon us propitiously, . . . aiding us in the government of the flock.”

In his 19th oration, he speaks of his own father, deceased, as follows: “I am persuaded that our father’s intercession now avails us more than his teaching did while present with us in the body, now that he has got nearer to God, &c.”

Tertullian says (A. D. 200), “We make anniversary oblations to the dead.”—De Corona Militis, c. 3.

Athanasius prayed to the virgin Mary: “Hear, O daughter of David and of Abraham; incline thine ear to our prayers, and forget not thy people. . . . Intreat for us, lady, mistress, queen, and mother of God.”—Corp. Chris., Vol. i, p. 338.

PRAYING FOR THE DEAD.

Chrysostom, who died A. D. 407, of the wicked dead, says: “They are not so much to be lamented as succored with prayers and supplications. . . . Let us not be weary in aid of the departed, and in prayer for them; for the communion is a sin-offering for the whole world. Encouraged by this consideration, we pray for the whole world; and with martyrs, confessors, and priests, we make mention also of them in our prayers, and it surely is possible by our prayers, by our offerings in their behalf, and by the saints invoked in connection with them, to obtain pardon for them.”—Chrys. Hom., 41.

ADORATION OF DUST, RELICS, &c.

Chrysostom says: “O wonderful pyre! What a treasure does it contain! that dust and those ashes, more precious than gold, more fragrant than any perfumes, more estimable than any jewels! For that which no treasure or gold is able to effect, the relics of the martyrs effect. Whenever has gold dispelled disease? Whenever has it put death to flight? But the bones of the martyrs have done both.”—Tom. ii, p. 828.

Of the adoration of relics Dr. Priestly says: “Jerome, who answered Vigilantius, did not deny the practice, or that it was borrowed from the pagans; but he defended it. ‘That,’ says he, ‘was done to idols, and was then to be detested; but this is done to martyrs, and is therefore to be received.’”—Corruptions of Christianity, Vol. i, p. 324.

Again Chrysostom is quoted by Priestly as follows: “The Gentiles will laugh to hear me talk of the acts of persons dead and buried, and consumed to dust; but they are not to imagine that the bodies of martyrs, like those of common men, are destitute of all active force and energy; since a greater power than that of the human soul is superadded to them, the power of the Holy Spirit, which by working miracles in them demonstrates the truth of the resurrection.”—Id., p. 331.

IMAGE WORSHIP.

“A degree of respect, no less superstitious than that paid to the wood of the cross, was demonstrated by Constantine toward the image of Christ, which he commanded to be made of the most precious materials, and to be placed in the most superb apartment of the imperial palace.”—Gregory’s Hist., p. 179.

MAKING HOLY BY WATER.

Chrysostom says: “Although a man should be foul with every human vice, the blackest that can be named, yet, should he fall into the baptismal pool, he ascends from the divine waters purer than the beams of noon.” “They who approach the baptismal font, are not only made clean from all wickedness, but holy, also, and just.” “As a spark thrown into the ocean is instantly extinguished, so is all human sin extinguished more readily than that spark, when the man is thrown into the laver of regeneration. Nay, he comes forth another man.”—Tom. ii, p. 269.

In searching up the ancient records, historians are generally impressed with the idea that most of the errors of the early church came in by mere human policy to please their pagan neighbors—an effort to conform to their customs in many things and thus take away their prejudice. Thus Gregory remarks: “With respect to the Gentile converts, the tenets of the oriental philosophy concerning the origin of evil and the creation of the world by an inferior power, had prepared the minds of many for the reception of the most absurd opinions which they contrived to unite with the doctrines of Christ.”—Gr. Hist. Ch., pp. 61, 62.

Concerning the institution of saint’s days, the historian remarks: “In compliance with the superstitions of the pagan brethren, and with a view to recommend themselves to

BITTER—SWEET

By Samuel W. Duffield

LAKMAN the Wise received a bitter gourd— Harsh-rinded, scar'd, evil to the taste— Bestowed upon him by his generous Lord, While melons sweet and juicy went to waste.

Men looked to see what the wise man would do, Getting, instead of fruit, a thing most vile; But he, regarding old gifts more than new, Stretched forth his hand and took it with a smile.

Then grew the wonder, as, in sight of all, He broke the rind and ate with face serene, Leaving no portion, whether great or small, To bear them witness what the gift had been.

And then he said, as on their lips he saw Amazement putting on a garb of speech, “ Hearken, O friends, and gain the royal law, That he who will not learn can never teach.

“And shall not I, so long sustained and fed From the kind hand that lifts me by degrees, Receive whatever for my daily bread His bounty furnishes, and be at peace?”

For thus appears a wisdom truly wise! A service free from self; and if we take That which at first we view with doubtful eyes, It is transformed when eaten for His sake.

O Lord, my God, how often in my pride I crave the sweet and let the bitter go; Forgetful that no gifts are misapplied, And that I know not as I ought to know.

—Rev. Samuel W. Duffield.

The Ancient Order.

By C. O. Taylor

The following I copy from the writings of William Kinkade, written some forty-five years ago. The article is headed, “Restoration of the Ancient Order of Things.”

“When I speak of the ancient order, I mean the order of the New Testament; one inch short of that will not satisfy me. In that book, the church is called the body of Christ. ‘And gave him to be the head over all things to the church, which is his body.’ Eph. 1:22, 23. ‘Now ye are the body of Christ, and members in particular.’ 1 Cor. 12:27. ‘Of this body, Christ is the head; the members in particular are the various members of the church, possessing different spiritual gifts. Its principle of life is the Holy Spirit, by which the whole body was brought into existence, is regulated, and kept in action. Hence, Paul says, ‘For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ.’ 1 Cor. 12:8–12.”

“Paul considers these different spiritual gifts as being, each in its place, as necessary and useful to the church as the different members of the human body are to a man. Hence, he says, ‘If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling?’ ‘And if they were all one member, where were the body?’ Verses 17, 19. The government, or discipline, of the church was, among the primitive Christians, administered by divinely inspired men, whom God placed in the church, each one in his proper order. Hence, Paul says, ‘And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.’ Verse 28.”

“This is the ancient order of things. Every one opposed to this is opposed to primitive Christianity. To say God caused these gifts to cease, is the same as to say God has abolished the order of the New-Testament church. To say it is not the privilege of Christians in the present day to belong to such a church, is the same as to say it is not our privilege to be members of Christ’s spiritual body, because the church here described ‘is the body of Christ.’ To divest the church of all these spiritual gifts, would be to take from the body of Christ the senses of hearing, smelling, seeing, &c. To say these miraculous gifts are not necessary nor useful to the church in the present day, would be as absurd as to say eyes, ears, hands, &c., are not useful to a man. To say we only need one of these gifts, viz., faith, would be to reduce all the members to one. Then, ‘If all were one member, where were the body?’”

“In Eph. 4:11–16, Paul describes the church thus, ‘And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God,’ &c.”

“From this passage we learn two things relative to the primitive church: first, that their ministers were the special gifts of God, and secondly, that those ministers were part of Christ’s body, were given to unite the saints in faith and love, guard them against wavering, and enable them to edify themselves in love. If infinite wisdom saw those gifts were necessary to make the church perfect in that day, who has authority to say the church can be perfect without them in the present day? Surely, the church has as great need of being united, built up, and established, in the present day, as it then had. These gifts constitute the ancient order of things. If the church is perfect without them, she must have been very imperfect with them, because they were members of Christ’s spiritual body; and if that body is perfect without them, they must have been redundant; and superfluous members always render a body imperfect. If a child should be born with two heads and four legs, we should call it an imperfect child. We have not such a church as the primitive Christians had; they had too many spiritual gifts, or else we have not enough.”

Eld. Kinkade very ably answers the common objections urged against the restoration of the ancient order of things.

C. O. TAYLOR.

The Military Preparations of France and Germany.

THERE will be little love lost between France and Germany while they stand, as it were, eyeing each other, with every muscle in full tension, and each expecting any moment to be clutched by the throat. It is no secret that the warlike preparations of Germany are incessant. The Prussian Military Gazette affirms with pride that the army has not rested on its laurels, that it has shown extraordinary activity in repairing its losses, and that the reorganization made necessary by German unity has been fully carried out. It adds that all the supplies that existed before the war have been so far restored that the army could march into the field at once, in the fullest state of preparation.

It might have been supposed, after the Herculean efforts of the campaign that ended at Paris, when that famous young lieutenant, the first German soldier to enter the fallen capital, rode through the Barriere de l’Etoile, that the victorious army would settle into a long rest. Relaxation, at least, might have been looked for, a slackening of the gyves of discipline, a laying aside of the spiked helmet for the undress cap of ease. But no such dalliance is permitted under Bismarck and Von Moltke. What, in fact, happened after the conclusion of hostilities was that all those vast masses of infantry were immediately put through a regular course of musketry drill; and that soon after, during last autumn, the artillery were subjected to a like discipline, going through elaborate special maneuvers, as if in the face of the enemy. In the military

schools, seven hundred cadets were trained during the past year.

The new school at Metz is to open during the present quarter. All departments of the military organization have been the subjects of assiduous study. In some, important changes have been made. Experiments are constantly in progress looking to still further improvements. This applies not only to matters of organization, but to the various weapons. Rumors of inventions that supersede by surpassing all other contrivances for the same purpose, are always abundant. These stories are often ill-founded, and we all remember how far short the mitrailleurs and the Chassepots fell of the withering execution expected of them. But we may be sure that the eminently sagacious persons in charge of the German army will leave no stone unturned to place it at the highest attainable point of efficiency in this, as in all other respects.

The anxiety of President Thiers to do no less for the army of France has not been concealed. The onerous weight of taxation has been augmented enormously to maintain a military strength, which, on any other hypothesis than an impending war, the French people ought not to be asked to pay for. When we compare this with the instant relief enjoyed by the people of the United States directly after the Confederate flag was struck, we have fresh reasons to bless the ocean that rolls between America and Europe, as well as the institutions whose perpetuity that fact does so much to assure. The disposable French Army amounts to eight hundred thousand men, or about one fortieth of the whole present population; and this huge force has to be paid, fed, and clothed by the nation, which likewise has to meet the German indemnity. Meanwhile, more money than France can afford to spend is going for the fortifications. Of course, if the alternative is subjugation, she must afford to spend it; and there is no other inference to be drawn from what is going on. Paris is being made stronger than ever. Arrangements have been made to dismantle and raze the whole southern system of forts. It has become clear that they were an element of weakness, not of strength. Hence Bicêtre, d’Ivry, de Montrouge, d’Issy, and de Vanvres are all to disappear. But far in front of them will rise a new line of strongholds. Those who come to besiege Paris again will find a remarkable change. The high ground whence the forts named were pounded at by the Prussian guns will be occupied by new works of defense. All the elevated plateau between Vitry and Villejuif, and the hills of Bagneaux, Chatillon, Clamart, and Cachan will be crested with guns of vast range and power. Indeed, the future bombardment of Paris from the south will be made almost impossible.

What is in progress at the capital is in progress or in contemplation elsewhere. The salient strategic points have all received anxious attention, and the reorganization of the army on the new system is to a considerable extent carried out. In no long time France can become, at a word, almost one vast camp. Even now, stripped of money and of territory as she is, her mere military strength is far greater than when the eagles of Napoleon III. were first turned toward the Rhine. However all this vast outlay on both sides may be regretted, it is doubtless, under existing circumstances, inevitable. That it stimulates the collision it is meant to forestall, is probably equally true. Out of the good-will we bear both these great nations, as well for the sake of humanity at large, we trust that collision may be long averted; but all the precedents of history, and the present relative position of the two nations, admonish us that sooner or later it is morally certain to come.

Above the Clouds.

It is said of a traveler in the Alpine regions, that when he was upon those lofty heights, he looked down and saw the angry storm raging below him; while above him the sun shone brightly in a cloudless sky. He was above the darkness and gloom that enveloped the people below. What a comparison to the Christian, who dwells in the sunshine of perfect love. The world is under his feet, and he has risen above it in his thoughts and desires, and the Sun of righteousness shines upon him with undimmed luster. There is no need of going through the world fearing and doubting, murmuring and complaining, fretting and worrying, as many do. A good Methodist brother once remarked at a camp-meeting, “The baptism of the Holy Ghost is the best cure for nervousness.” I have found it a perfect cure for everything contrary to the fruits of the Spirit.

And if we want to live in the sunshine of God's love, where it is our duty and privilege to be, we must make a full surrender of ourselves to God; an entire consecration of every thing; then we shall feel a sweet submission to his holy will, accept him as our Saviour and realize the all-cleansing power of Jesus' atoning blood to save from all sin. Then we can say—

“’Tis done! thou dost this moment save, With full salvation bless; Redemption in thy blood I have, And perfect love and peace.”

But some, after having received the blessing, have lost it, like a Christian who lost his roll. How can they get it again? Return again to their first love. Neglect no duty. Many make shipwreck of faith by neglecting one duty after another, until they lose their interest and go wandering on the dark mountains of unbelief; all because they do not watch and pray without ceasing.

Serve God from principle, and soon you will serve him from love. Walk by naked faith, and you shall soon feel Heaven in your soul. Walk in the light as he is in the light, and if faithful, you will be made like him, and see his blessed face. Live holy lives; possess that meek and quiet spirit that Jesus possesses, and be prepared to welcome him back to earth. Even so, come, Lord Jesus.—Selected.

Come unto Me.

By A. S. Nason

“Come unto me, all ye that labor, and are heavy laden, and I will give you rest.” Matt. 11:28.

There are sad, weary, aching hearts everywhere, vainly seeking rest. They know not where to find it. They are groping in darkness, amid the baubles of earth. They do not heed the voice of Jesus, pityingly calling them unto him. They do not know that in him is balm for all their woes.

Some gather with the giddy throng in pleasure's haunts, hoping there to still the throbs of anguish in their breasts. But they find no alleviation of sorrow there. Others seek for satisfaction in struggling after wealth; but gold does not yield them the peace they desire. Still they rush heedlessly on, little realizing that the brittle thread of life may break at any moment, and their opportunity for securing the eternal treasures of Heaven be lost forever.

How sad the scene to the true child of God! Those who have drank deeply of Jesus' love will be in earnest to bring these poor, deceived ones to the true light. They will not rest while it is in their power to save any who are perishing. Their prayers will continually ascend to the throne of God that Jesus will open the eyes of these poor, blinded ones. They will not seek ease and comfort for themselves chiefly; but the aim and object of their lives will be to win souls to Christ, by persuasion, love, and meekness. The work of salvation will absorb every energy. All the powers of the mind will be brought to bear upon this all-important subject.

Oh! that every one among us who professes to be a follower of Jesus, might be imbued with power from on high, and go forth bearing the image of Jesus, clothed with his divine love and Spirit, and raise a voice so earnest and thrilling, that it should rouse the careless from their slumber, while yet a door of mercy is open for them, and cause them to see their terrible danger. Let us hasten to prepare for the solemn work before us. The moments of probation are rapidly passing away. We have no time to tarry.

God forbid that we should lay stumbling blocks in the way of any, and their blood be required at our hand.

The night is coming wherein no man can work. Then let us work while the day lasts. A. S. NASON.

Lynn, Mass.

Complete in Jesus.

By Nellie F. Heald

MAN’S life, without the gospel of Jesus, is a waste and a perversion. His faculties and energies are misdirected. His motives are selfish. He knows nothing of that spiritual and inner life that comes only to the soul transformed by the renewing of the Holy Spirit.

He is destitute, lacking the one thing needful. He may indeed be highly gifted in intellect; may possess fine and noble qualities, and be much esteemed for his many virtues. By his industry and tact he may acquire wealth, and fill an important position in society. The silver trump of fame may herald his name abroad. Friends may guard him by their watchful love, and make his home sweet. Nature and art, in their various forms of beauty and loveliness, may minister to his delight and instruction; but without the love of Christ to mould his character and govern his conduct, his life is incomplete.

Faith in Jesus only can make him a true and complete man. He has broken God’s holy law and is condemned to die. Without a Saviour, there can be no escape, no hiding-place. He carries a heavy burden in his heart, from which there is no relief by faith in a bleeding, dying Saviour. In the service of his worst enemy, he is fettered by chains that only the wounded hand of Jesus can unloose.

His heart is not tuned to the sweet music of those words, “Thy sins are forgiven thee.” He is not in harmony with the Maker of his being. He would not be happy even amid the glories of Heaven and the praises of the angelic hosts. No; his earth-bound spirit could not chime in unison with the melody of that holy throng. And above all, he could not stand in the presence of Him that sitteth upon the great, white throne, before whom the heavens and the earth shall flee away.

Only those who have washed their robes and made them white in the blood of the Lamb can stand unrebuked in his pure sight. God delights in the humble and contrite soul. Jesus loves the truly penitent sinner that seeks him with the whole heart. Over such, there is joy in Heaven among the angels. That we might be cleansed from every stain of sin, the Saviour left the glory which he had with the Father, and came to this dark and sinful world. For this, he died on Calvary. Oh! why are we so indifferent to his claims? Why are we so slow to give him the whole heart? Why are we so blinded by earthly interests that we do not more earnestly seek to obtain an interest in the life eternal? It would seem as though we should put forth every effort and cheerfully make any sacrifice, to secure such a reward as the Saviour has promised to his faithful followers.

How strange that we should cling so fondly to earth, and its fleeting honors! that we should care so much for the good opinion of our friends, and so little for the approbation of God! The day is swiftly approaching when it will not avail us that we stand high in the esteem of friends and the world, if we have not the favor of God. And it is only by cheerful obedience to his commands that we shall obtain his favor.

“If ye keep my commandments, ye shall abide in my love.” To him that keepeth his commandments he says, “My Father will love him, and we will come unto him and make our abode with him.”

Shall we not be more in earnest to live in obedience to every word that he has given us, that we may claim this gracious promise and rejoice in the approbation of God our Father, and the Lord Jesus our Saviour, whose approval is sweeter far than any praise of men?

The pleasures and honors of earth can never satisfy. Only in yielding to the claims of Jesus, can the weary, longing, thirsty soul find complete satisfaction. He is the living fountain. “If any man thirst, let him come unto me and drink.” To the hungry soul he is the “Bread of Life.” To the weary he says in tones of love and tenderness, “Come unto me and I will give you rest.”

He is the Good Shepherd. He knows every one in his flock; for he calleth them by name. He does not leave them to find the rugged way alone, but he goeth before them and the sheep follow him. He is ever near to protect from the devouring wolf that seeks to scatter and destroy.

To the weak he says, I am the “Rock of thy strength.” To the ignorant, he is wisdom and understanding. “If any of you lack wisdom, let him ask of God that giveth to all men liberally, and upbraideth not; and it shall be given him.” Are we tried and tempted? “He was in all points tempted like as we are, yet without sin.” “For in that he himself hath suffered, being tempted, he is able to succor them that are tempted.”

In the night of sorrow, we may carry our griefs to him and find solace. He that notes the sparrow when it falls will not be unmindful of us. He pleads with us earnestly, with the promise of his own blissful companionship, if we will but open our hearts to receive him.

“Behold, I stand at the door and knock. If any man hear my voice, and will open the door, I will come in to him, and will sup with him, and he with me.” Sweet, indeed, must be that feast where Jesus presides, and enters in to sup with us. Is it not the joy unspeakable and full of glory? How can our poor, trembling hearts entertain so divine a guest! It seems too wonderful to believe, yet it is the promise of Him whose word cannot fail.

He would have the doubting and faint-hearted grow strong in trust, taking in all the sweetness of such a promise. He who shed his precious blood on Calvary for us, will freely bestow every other blessing. His promises are rich, abundant, and full of hope. Oh that we may overcome every sin and be made complete in Jesus.

“Complete in Jesus blissful thought! ’Tis ours what e’er befall ; Our Jesus is our Saviour, Friend Our Life, our Hope, our All.”

NELLIE F. HEALD.

Temple, N. H.

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