nor are they removed from him but by a life according to the precepts of true faith. So far as he lives according to those precepts, so far his sins are removed; and so far as they are re moved, so far are they remitted.

It is supposed that sins are wiped away, or are washed off, as filth is by water, when they are remitted; but sins are not wiped away, but they are removed; that is, man is withheld from them when he is kept in good by the LORD; and when he is kept in good it appears as if he were without them, thus as if they were wiped away; and so far as man is reformed, so far he is capable of being kept in good. He who supposes that sins are in any other manner remitted, is very much deceived.

The signs that sins are remitted, that is, removed, are these which follow: They whose sins are remitted, perceive a delight in worshipping GOD for the sake of GOD, and in serving their neighbor for the sake of their neighbor, thus in doing good for the sake of good, and in speaking truth for the sake of truth; they are unwilling to claim merit by any thing of charity and faith; they shun and are averse to evils, as enmities, hatreds, revenges, adulteries, and the very thoughts of such things with intention. But the signs that sins are not remitted, that is, removed, are these which follow: They whose sins are not remitted, worship GOD not for the sake of GOD, and serve their neighbor not for the sake of their neighbor, thus they do not do good and speak truth for the sake of good and truth, but for the sake of themselves and the world: they wish to claim merit by their deeds; they perceive nothing undelightful in evils, as in enmity, in hatred, in revenge, in adulteries; and from these evils they think of them in all licentiousness.

The repentance which takes place in a free state is of avail, but that which takes place in a state of compulsion is of no avail. States of compulsion are states of sickness, states of dejection of mind in consequence of misfortune, states of imminent death, as also every state of fear which takes away the use of reason. He who is evil, and in a state of compulsion promises repentance and also does good, when he comes into a free state, returns to his former life of evil; the case is otherwise with one who is good.

After a man has explored himself, and acknowledged his sins, and done the work of repentance, he must remain constant in good even to the end of life. For if he afterwards relapses into

his former evil life, and embraces it, he commits profanation, for he then conjoins evil with good; whence his latter state becomes worse than his former, according to the words of the LORD: "When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none. Then he saith, I will return into my house from whence I came out; and when he is come, he findeth it empty, swept, and garnished. Then goeth he and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there and the last state of that man is worse than the first."

Matt. xii. 43. [H. D. 159.]

The Minister may then read and explain some portion of the Scriptures. The Ten Commandments, the Blessings, and the Lord's Prayer, are especially suitable, and may be used in turn. The following explanations may serve as a basis for such instruction:

THE TEN COMMANDMENTS.

I. IN THIS Commandment, Egypt represents the natural evil life in which we are until the LORD leads us out. The graven images and idols are the false aims and delights which we naturally love supremely. The commandment requires that we turn from these things to Him who alone can deliver us, acknowledging his Infinite goodness, and desiring above all things his merciful Presence.

The Passover was instituted to commemorate the deliverance of Israel from the bondage of Egypt. The Christian Passover, the Holy Supper, commemorates and assists our redemption from the bondage of evil, by the LORD JESUS CHRIST.

II. The Name of the LORD involves everything that enters into our idea of Him. If we despise his Word, his Divine human life, his kingdom in heaven and on earth, we despise his Name. Contempt for these is contempt for the means of salvation, which necessarily closes the door to heavenly influences, and leaves us in our sins. Sincere reverence for them opens the

door to the LORD and to Heaven.

III. The Sabbath is to be observed as the LORD's day, -as a day for worship, for instruction concerning Him and his kingdom, and for doing good from Him.

We are patiently to bear our burdens, spiritual and natural, for the appointed time of labor; keeping always in mind, and looking forward to, a state of rest in Him,—not a state of idleness, but of peaceful love for usefulness. To work from his love, without conflict or resistance in ourselves, is heaven and peace.

IV. The LORD is our Father: his Kingdom is our Mother. This commandment requires us to learn from Him the truth of life and to obey it; also to honor, love, and serve the goodness and truth in our fellow men. Due honor enlarges our views, extends our affections, and fills our spiritual days with goodness.

V. Whatever injures the life or diminishes the happiness of others, so far kills them: consequently, personal dislike, enmity, resentment, petulance, and inconsiderateness, are forbidden by this commandment.

Moreover, the LORD entrusts to us the means of doing good to others, and thus of increasing their life.; and He forbids us to cut off the life which He intends for them. This commandment

therefore requires encouragement, sympathy, and love for doing good; and it is not fully kept till we find our happiness in using all our powers for the happiness of others.

VI. This commandment forbids impurity of thought and desire as well as of act. It forbids also the love of being admired, and the use of natural or spiritual possessions to win admiration to ourselves; for this is a prolific root of adultery. It requires a single-hearted love for marriage; and in marriage, the reception from the partner alone of affection which suggests desires and thoughts of marriage. It requires a respectful love for what is good, wise, and beautiful, with a desire to serve it, but not to be served by it.

VII. We are commanded to be honest in payment and in work; to withhold from no man his due; and to perform the duties of our employment industriously and faithfully. We are to be just to the Church. We are to be just to the LORD. If we have done good from Him, we are to give Him the praise, and thanks for the returns. We are to do good as the LORD'S

stewards and servants, and to confess that we are unprofitable servants.

VIII. This commandment requires that we speak the truth of all, and shun exaggeration of others' faults. Falsity leads to and confirms evil; truth exposes and dislodges evil, and sets us free therefore we must excuse no wrong; but confess it without reserve. The truth is from the LORD, and leads to Heaven : the flattering promises of our own desires lead only to misery: therefore we should love the LORD's truth, and shun selfish illusions.

IX. The "house" stands for its contents, and in general for the good things of the world.

This commandment forbids covetousness of the luxuries and elegancies that others enjoy. It forbids anxiety for these things if we have them not, and setting our heart upon them if we have them; and all that is opposed to cordial satisfaction in the prosperity of others, and trust in the LORD's Providence.

X. The love of self-of being served and honored by men-is forbidden by this commandment; also contempt for others, and pride, which spring from self-love, and all that prevents humble service from modest hearts, content with the honor of GOD'S love.

THE

THE BLESSINGS.

HE blessings which the LORD promises must be the same as the heavenly benefits communicated in the Holy Supper; and the conditions of blessing, the same.

I. The poor in spirit are they who are conscious that they are nothing and have nothing, and that the LORD is everything.

Naturally man regards himself and the world as everything, and GOD as an unreality. According as we know our worthlessness, the good things we receive come perceptibly from the LORD. This is the essential of the kingdom of Heaven.

II. We mourn when our natural loves are disappointed and wounded; also when good love is constrained by evil. Such

mourning prepares us to enjoy heavenly good, and heavenly freedom, from the LORD.

As we learn our utter lack of good love, we learn also that the LORD is goodness itself; and a knowledge of his goodness is comfort itself.

III. The meek are the gentle and teachable, who do not think that they know what is good, but who love to learn of the LORD the ways of his life. They are not headstrong, nor wise in their own conceit. These can be taught by the LORD to know good from evil, to be wise in heavenly wisdom; and all the goodness and truth of the Church may be theirs.

IV. The righteousness promised to those who hunger and thirst for it, is the satisfaction and enjoyment of a full life of goodness and uprightness. It is not promised to those who pursue conspicuous self-denial, or formal piety, or great deeds; nor to those who are preoccupied with themselves and their plans, and are therefore indifferent to goodness and truth. The LORD gives love and wisdom in fulness to those who shun evil as sin, and faithfully, sincerely, and diligently do good to the neighbor.

V. Mercy is of the LORD alone; and they who exercise it, know the LORD's love for them and for all.

The natural disposition is to condemn, to hate, to be irritable and revengeful. The harsh and unmerciful believe the LORD to be so too. As we try to be patient, forbearing, and helpful, we feel and know the LORD'S mercifulness.

VI. The impure love to think impurity; they see or imagine it everywhere. The pure are delighted with purity.

The impure defile everything lovely by referring it to themselves; the pure love what is lovely apart from themselves, and would serve it with modest respect.

The impure see themselves everywhere: the pure see GOD and what is from GOD.

VII. War and strife come from unfairness and oppression. They are the true peacemakers who love fairness, who desire that others should enjoy securely all that is their own.