Earlier text: SIGNS OF THE TIMESPERHAPS to what has already appeared in the REVIEW on this subject, a few more thoughts may be added, if not to present anything new, at least to call attention again to an important subject that concerns us now. What is meant by the gold of Rev. iii, 18, is a question which has often been asked. It is a proper one too, since we are under the counsel of a Witness that is faithful and true, to buy it of him; for he has borne witness against us that we are destitute of it; and when we are to seek for anything, we wish to have the object definitely before our mind for which we are to seek. What is the gold tried in the fire? It may help us to arrive at the definition of this, to consider the other things which we are counseled to buy. These are white raiment and eye-salve. It must be evident to all that in the counsel of the true Witness are contained all the Christian graces which we are required to exercise; for he who heeds it will be found perfect; he will be enabled to see, he will be clothed, he will be rich towards God, he will overcome and be seated finally with Christ upon his throne. Concerning what is meant by the eye-salve and white raiment, we presume all are agreed. The fine linen clean and white, (or white raiment,) says an inspired interpreter, is the righteousness of the saints. Rev. xix, 8. And we think the Apostle enlightens us on the eye-salve when he says, "But ye have an unction from the Holy One, and ye know all things. . . . But the anointing which ye have received of him abideth in you, and ye need not that any man teach you; but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him." 1 John ii, 20, 27. In 2 Pet. i. we find an enumeration of graces which, if they abound in us, will make us that we shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ, but if we do them an entrance shall be ministered unto us abundantly into his everlasting kingdom. They are, faith, virtue, knowledge, temperance, patience, godliness, brotherly kindness and charity. How many of these are included in righteousness, or right doing, which is the fine linen, or white raiment of the saints? Those evidently which relate more particularly to our outward actions, which are virtue, temperance, patience and godliness. What is included in the eye-salve? Knowledge; for it is by the anointing from on high that we see, perceive or know the things that pertain unto our everlasting peace. What remains to be included in the term gold? Faith and charity; more fully expressed by another Apostle as faith, hope and charity. "And now abideth faith, hope and charity;" and we think that the term gold may include "these three." 1 Cor. xiii. "I counsel thee to buy of me gold tried in the fire." What think you, reader, of the counsel? We know of none who have not admitted that they were in the state described in the message to the church of the Laodiceans. Whatever view therefore we may take of the seven churches, we cannot avoid the application of this testimony to ourselves. If we say that they denote seven stages of the gospel church, we have without controversy reached the last, the Laodicean, and we are the ones expressly designated. If we say that the testimony applies to the character there described, in whatever age of the gospel it might be found, having admitted ourselves to be in that condition, we come no less beneath the threatening and counsel of that scripture. Even if you then are unsettled in the application of the theory let not that deter you from proceeding at once to zealous and diligent action. We are counseled to buy gold of the faithful and true Witness. Again we ask you, reader, What think you of the counsel? You have doubtless many times thought much of the counsel of an earthly friend. Perhaps you have put yourself to much trouble to obtain it; and then how gladly you have received it, and how promptly acted upon it. But more than an earthly friend counsels you now. It is he who —"above all others
Well deserves the name of friend." He who is the only friend that can give us unerring counsel—the only friend upon whose arm we can safely lean in the coming crisis. Nor does he wait for us to seek counsel of him, but while we were blind, and in a most wretched condition otherwise, he seeks us out, as it were, and tenders to us the counsel that we need. A time of trial is coming which nothing but the pure gold will be able to withstand: he sees that we lack it, and counsels us to obtain it immediately. The King is about to come in to examine the guests who have been summoned to the wedding: he sees that we are yet without those robes in which the guests must be clothed; and with a tender solicitude lest we be among the number who will be bound hand and foot, and be cast into outer darkness, he counsels us to buy of him the white raiment, the wedding garment. Matt. xxii, 11-14. A time is just before us in which we shall need to have the eyes of our understanding enlightened: he sees that we are yet blind and counsels us to buy of him eye-salve and anoint our eyes that we may see. His counsel is kind and timely. It is from one who knows what we need. Do you prize the counsel of such a counselor? Do you value the advice of such a friend? Will you heed it, and seek of him that merchandise in which there is true wisdom and lasting gain? There is one thought here calculated to inspire us with confidence and courage. It is that he who counsels us to obtain these things is the one also from whom we are to obtain them. Now can we suppose that any person would counsel a friend to obtain certain things of him, and then refuse them to him? We cannot think that even a frail human would act thus; and will the compassionate Saviour whose ears are ever open to the penitent's petition; who can be touched with the feeling of our infirmities knowing that we are but dust;—will he counsel his poor children to buy of him gold and white raiment, and then turn them empty away when they seek them earnestly of him? Impossible. Sooner can God deny himself. Come then with confidence, come boldly, to a throne of grace; and there behold inscribed upon that throne in golden characters, this cheering promise, the words of him who sits thereon, "Seek and ye shall find; knock and it shall be opened unto you." The Law of Galatians III
By S. P.
Answer to Bro. Merriam's Question Respecting the Law of Gal. iii, in Review No. 3, Vol. x.
He asks, "Can the Law there spoken of, refer to the Ten Commandments?" I think it cannot; but that it refers to the law-system, as a system; or, the dispensation of law, as such; or, the whole embodiment of law. Some will here ask, if in verse 19 the Moral Law is not referred to; and others, if the typical, or ceremonial law is not referred to. We answer, no more than any particular sticks of timber which are constituent parts of an edifice, are referred to when only speaking of that edifice, as such. But that great system, or dispensation, or embodiment of law, of which these were constituent parts, is only referred to; and as a system, as a dispensation, as a whole, it was added. The word LAW in the New Testament is used in some eight different senses: perhaps more. There are several passages in the New Testament besides those in Galatians, in which the word law is used in its broadest sense. John i, 17. "The law was given by Moses." It is evident to every mind that all laws peculiar to that dispensation were more especially given by Moses, than were those laws that were common to any other dispensation. Hence it does not mean the Law of the Ten Commandments (or Moral Law) merely, though there was perhaps a more complete development of that Law by God himself, at that time, and by the instrumentality of Moses also, than there previously had been. Again, Rom. v, 13. "For until the law sin was in the world." We learn from the connection that this period was from Adam to Moses. If this was the Law of the Ten Commandments, this connection shows that it did not exist till Moses. And further, that there must have been some other hidden, unrevealed law which men transgressed during that period of time. Both of which conclusions are untenable. Again, we have additional evidence that the Moral Law was not alluded to, by paraphrasing the passage a little as follows: Until the Moral Law, the transgression of the Moral Law was in the world; showing also that this Law was transgressed before it existed, which is evidently an utter absurdity. But if we read it as follows: Until the law-dispensation, or system of law, sin was in the world, it is all rational and consistent. For the Moral Law, the transgression of which is sin, was in existence from Adam to Moses. And of course as men transgressed that Law, sin was in the world. This makes it all plain. The above is to show that the word law is used in some instances in its most extended sense. Some evidence will now be given to show that it is used in this sense in Gal. iii; and of course that it is some other law than that of the Ten Commandments. 1. By comparing Gal. i, 6, 7, with verses 13, 14, we get some evidence that Paul was reproving the Galatians for their adherence to the Jews' religion. But we all must admit that the Ten Commandments or Moral Law, which was common to all dispensations, did not distinguish the Jews' religion from the religion of any other class of God's saints. But the law-dispensation did distinguish the Jews' religion from the religion of every other class of saints, which lived either before or since. 2. Several things recorded in chap. ii, and also in chap. v, 2-4, carry the strongest evidence that if the Galatians had not received the rite, they had embraced the sentiment, that circumcision was of consequence to them; and their adherence to this law of circumcision, a part of that dispensation of law and not common with this, was one of the reasons why Paul so sharply rebuked them in chap. iii, 1-5. And that circumcision is a law, and a part of that great system of law, consult John vii, 22, 23; Lev. xii, 3, and Gen. xvii, 14. And further, that the Galatians were not censurable for adherence to the Moral Law, and were censurable for their adherence to the law of circumcision, we take the testimony of this same Apostle as found in 1 Cor. vii, 19: "Circumcision is181 nothing and uncircumcision is nothing, but the keeping of the Commandments of God." 3. Verse 10 of chap. iii, gives clear additional evidence what law in this chapter was especially referred to; and by this we obtain additional evidence that the Galatians had embraced some things at least, not in common with that dispensation, and the present one. Or rather, altogether irrelevant to the present or gospel age. That the book of the law referred to here, contained all that pertained to that dispensation, is evident from many scriptures and we think indeed from every other consideration also. In the first place, Paul in his quotation, by inspiration supplies the word, book. It is not in the passage quoted, found in Deut. xxvii, 26, reading as follows: "Cursed be he that confirmeth not all the words of this law to do them." Had this declaration just followed the record of the Ten Commandments in Ex. xx, or Deut. v, there would then have been some plausibility in the idea that it referred to the Moral Law; but as it was at the closing up of the record of all that pertained to that dispensation by Moses, and also as the idea is expressed by the use of the definitive this, i. e., this law; this is good evidence that it contained the whole record of law given by Moses. Again. In the directions given for a king who might be set over the people we have farther evidence, Deut. xvii, 18, 19. "And it shall be when he sitteth on the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites: and it shall be with him, and he shall read therein, all the days of his life." If this book contained the moral precepts only, with what propriety could it be said, he should "read therein all the days of his life?" When he could not read them but a few days, at most, before as a matter of course, they must all be committed to memory, and thus prevent that necessity. Again; if he had only a knowledge of the moral precepts, without a knowledge of any other laws, would he have been qualified to execute that penal code enacted in most cases of rebellion, upon his rebellious subjects? Again, as some believe this book to contain the ceremonial law only, we ask if that king had had a perfect knowledge of the ceremonial without any knowledge of the moral, or judicial code, would he have been any better qualified, in this case, to discharge the duties of a chief magistrate than in the other? Let the unprejudiced answer these questions. It would seem not to be necessary for any of the inspired writers to give us a definite epitome of what their books respectively contained; for when we read them we know their contents. Thus we may know that the book of the law contained the whole embodiment of law. 4. We have the time when this law commenced in verse 17; and the time of its termination, or when it expired by limitation in verse 19 of Gal. iii, which shows to all who appreciate the force of the language of those verses, and who believe that the Moral Law had any existence prior to Moses or subsequent to Christ, that it must have been some other law. And that it did exist prior, and has existed subsequently to those chronological points, an overwhelming amount of evidence has been adduced by the brethren who have written on the subject, both from the book of Genesis, and most or all the writers of the New Testament. And that the dispensation of law did begin with the former of these chronological points, we may all very well understand if we will take the pains to add Paul's 430 years to the chronological year of Gen. xii, and compare the sum of these with the chronological year of Ex. xx; and that it ended with the latter chronological point, or in the midst of the seventieth week no one doubts. 5. We have further chronological evidence in verse 23. "Before faith came, we were kept under the law, shut up unto the faith, which should afterward be revealed." The above language indicates in the clearest manner that there was a point of time to which the law here referred to, reached, and then the faith of Jesus took its place. This could not be the Moral Law, as that was not to be destroyed or removed; to give place to this dispensation, but by the new covenant, was to be brought nearer than before; even to be written on our hearts, and thus magnified and made honorable; verifying the language of Ps. lxxxix, 28, "My covenant shall stand fast with him." We have additional evidence in the following verses. "Wherefore the law was our schoolmaster to bring us to Christ; but after that faith is come, we are no longer under a schoolmaster." The language here shows, that the law was spoken of in the past tense, and faith in the present tense when Paul wrote. It is evidently therefore not the Moral Law; but the dispensation of law, which ended a little before, and gave place to the faith of Jesus which should afterwards be revealed, or the gospel dispensation. Further that the Moral Law alone was our schoolmaster to bring us to Christ we have no evidence. True, it is by this Law we have the knowledge of sin; but how it brings us to Christ we are unable to tell. It was by the ministration of this Law, or by the types and shadows the body of which is of Christ, that men under that dispensation were led to Christ, as it is by the ministration of the gospel, or its teachings that men are led to Christ under this dispensation. 6. It must have been some other law; because it never could harm those who are all children of God by faith in Christ Jesus, [verse 26,] to keep the Ten Commandments. Yea, rather, we must keep them according to the light we have in order to keep our faith alive. In proof James ii, 22 is adduced. Seest thou how faith wrought with his works, and by works was faith made perfect? Also Gal. ii, 17. But if while we seek to be justified by Christ, we ourselves are found sinners; i. e., transgressors of the Law, is therefore Christ the minister of sin? God forbid. Again, Rom. vi, 1. "What shall we say then? Shall we continue in sin, i. e., in the transgression of the Law, that grace may abound? God forbid." Thus we see that every child of God by faith in Christ must keep the Ten Commandments according to the light he has, to keep in a state of justification, and prevent his faith from dying. Had it read, The law is our schoolmaster, instead of was, it would have taught something quite different. In this case, it must have referred to the Moral Law as no other law exists under the gospel dispensation. Again, the phrase, under the law, in Galatians does not convey the same sense we all attach to this phrase when it refers to the Moral Law. In the latter instance we understand it to convey the idea that those who are under it, are exposed to its penalty; or are under condemnation and exposed to the wrath of God. But the 21st verse of chap. iv, completely refutes the idea of its being the Moral Law, if our view in this, as a church, is correct. For who in the exercise of their common faculties could desire to be under the Moral Law, if the sense of that phrase, is to be under its penalty? But if we understand that the Galatians desired to be under any rites or ceremonies which do not belong to the gospel, but did belong to the law dispensation, this would be quite a different thing. And the propriety of the application of that phrase would be apparent. 7. As further evidence to prove what law was here referred to, Abraham's two sons are introduced; the one by a bond-maid, and the other by a free-woman. Chap. iv, 22, 23. In verse 24 Paul says, "Which things are an allegory: for these are the two covenants." Here we have the key that unlocks the whole mystery of the book of Galatians. It will be useless here to introduce any kind of an argument to show that Paul was not abruptly introducing a subject foreign to, or in any degree different from the one in the preceding chapters; nor would I try to prove that the covenants here introduced, are a continuation of the leading subject of the former chapters, thrown in to elucidate it. For these, with a little reflection, must become self evident to all. Now if it can be shown that the first covenant embraced the same people, the same period of time, and identically the same services that the law dispensation did, then this question must be forever settled. And in order to this, I would refer the reader to Heb. ix. "Then verily the first covenant had also ordinances (margin ceremonies) of divine service and a worldly sanctuary." And Paul goes on with a description of these services, till in verse 10 he gets down to meats, and drinks, and divers washings, and carnal ordinances, imposed on them till the time of reformation. Read the whole chapter. Thus we have proof that the first covenant comprehended the same that the law dispensation did. This first covenant had all these; i. e., it possessed all these ceremonies, sanctuary and all, that pertained to that dispensation. 8. And lastly. The reader is referred to chap. v, 3. "For I testify again to every man that is circumcised, that he is a debtor to do the whole law." The phrase, whole law, is proof in itself what law is referred to. Whole law, means all law that had ever been given. If any dissent from this opinion, and think it means the whole of Ten Commandments, such are asked if they will inform us why the man who is circumcised is any more a debtor to do the whole of the Ten Commandments, than the man who is not circumcised? True, the phrase, whole law, (as in James ii, 10,) when applied to the present dispensation would include but the Moral Law. But that Paul did reprove the Galatians for adherence to some things pertaining to a former dispensation; and that he did bring up and compare the two; and in each of the four first chapters show by striking contrast the eligibility of the latter, is hoped will soon become apparent to all. The testimony adduced above, to bear on the points at issue, exists inherently within the book of Galatians itself. No collateral testimony being brought from any other book in the Bible; because there are no parallel cases except those recorded in Acts xv.
S. P.
Roxbury, Vt. Expect the Spirit After Prayer
Expect the Spirit when you have prayed for his assistance. WATCHFULNESS AND PRAYER.
By Frederick Wheeler
THESE duties are very closely connected with each other, and often urged upon us in the word of God. Especially are they urged by our Lord and his apostles, in view of the dangers that would surround the church in the last days. Says our Lord, "Watch ye therefore, and pray always that ye may be accounted worthy to escape all these things that shall come to pass, and stand before the Son of man." Luke xxi, 36. Peter also urges the same. "But the end of all things is at hand; be ye therefore sober and watch unto prayer." 1 Pet. iv, 7. These duties are so closely connected that he who neglects the one will soon cease to perform the other; and without the performance of these duties we make no advancement in the divine life, or work of preparation for the coming of Christ. It is through prayer we obtain strength to watch. Through watchfulness we may keep ourselves in a praying frame of mind, and thus be enabled to come before God with confidence, and ask for the things we need. Our Lord well understood all the dangers that would surround his church in the last days. Hence the injunction to watch and pray. But it is to be feared that these duties are too much neglected, even among those who profess faith in the Third Angel's Message. Our Saviour continued all night in prayer to God, and we should be instant in prayer. Our closets should be often visited, there to enjoy communion with God; and morning and evening should witness our fervent devotion with our families at the altar of prayer. And the professed believer in present truth who goes to the secular duties of the day without having first sought God's blessing and protection for himself and family, not only gives to them a sad example of neglect of duty, but goes out182 without any claim to God's protection from the power of the enemy or the influence of the world. He is unprepared to watch and resist the temptations of the enemy, or the unhallowed influence of the world that surrounds him. My brethren, watch unto prayer. How much need we have to watch and guard against the spirit of the present time. Love of the world, pride, an eager following of the fashions of the day, and vain, light conversation are among the soul-destroying sins of the present age. I would it could be said that Sabbath-keepers were entirely free from these sins. How carefully should we watch lest some of these sins find a place in our hearts. Those who have much of earthly goods are not the only ones that are in danger of loving the world. While they have need to watch and pray much for grace and wisdom to enable them to dispose of, and use their means to advance the cause of God and be prepared to render up the account of their stewardship with joy, so also those that have little, need to be careful lest that little take their affections and become a snare to them. "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." 1 John ii, 15. Set your affections on things above, not on things on the earth. Col. iii, 2. Instead of seeking to have pride destroyed from the heart, the great mass of professing Christians (judging from their appearance) seek to cherish the principle by the wearing of gold and needless articles of dress intended to adorn the person, to please the eye, and foster pride and strengthen sin in the heart. But those looking for Jesus soon to come must watch against, and pray for grace to overcome, these things. Let the heart be searched to the bottom. Pray for the Spirit of God to search out and discover every root of pride. And instead of strengthening pride by indulgence in these things that are forbidden, let it rather be crucified, and our adorning be that of a meek and quiet spirit, which is in the sight of God of great price. Pride of opinion, love of approbation, self exaltation, and spiritual pride, are sins that fill the world around us, and will ensnare our feet unless we watch and pray. The Spirit of Christ leads to humility; and those who possess it seek in honor to prefer one another, and in lowliness of heart each to esteem others better than themselves. Rom. xii, 10; Phil. ii, 3. We should watch against indulging in vain conversation. Saith the Apostle, "Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness." 2 Pet. iii, 11. Light and vain conversation grieves the Spirit of God. "In a multitude of words there wanteth not sin." But to him that ordereth his conversation aright God will show his salvation. In our intercourse with the world, our words should be few and well chosen. Says Jesus, "For by thy words thou shalt be justified, and by thy words thou shalt be condemned." Matt. xii, 37. Our conversation therefore is a very sure index of the state of the heart. "For out of the abundance of the heart the mouth speaketh." If the fountain be holy, impure and vain words will not come forth from thence. If the love of Christ has possession of the heart, and the affections are on heavenly and divine things, our conversation will be in heaven also. "Be not deceived, God is not mocked." Watch well thy words. Watch to know the condition of thine own heart, and pray for the sanctifying influence of the Spirit and truth of God to sanctify and preserve you blameless unto his heavenly kingdom. Watch and pray for opportunities to do good and get good. Seek through these means to understand, and participate in the work of God through which he is now preparing a people for translation at the revelation of his Son. How great the inducements before us to lay up a treasure in heaven. An inheritance in the earth made new is proffered for our acceptance. Instead of those vain adornings that foster pride, behold a robe of righteousness and a crown of glory that fadeth not away! And those who learn to be holy in conversation here, will soon join in the song of the redeemed, and hold converse with angels in the paradise of God. Christ is soon coming! Believe his word! Watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass and stand before the Son of man. F. WHEELER.
Centerport, Cayuga Co., N. Y., Sept. 17th, 1857. Paul's View of Man.
By Jared Spaulding
PAUL was a child of God, and had a good understanding of his word. He had a clear view of Christ's second coming, and the establishment of his everlasting kingdom under the whole heavens, and the resurrection of all that have fallen asleep in Christ. "We are confident I say and willing rather to be absent from the body and to be present with the Lord. For we must all appear before the judgment seat of Christ." 2 Cor. v, 8, 10. Paul says in Phil. i, 23, "For I am in a strait betwixt two; having a desire to depart and to be with Christ." And again in 2 Tim. iv, 6-8. "I am now ready to be offered, and the time of my departure is at hand. . . Henceforth there is laid up for me a crown of righteousness which the Lord the righteous judge shall give me at that day, and not to me only but unto all them also that love his appearing." When? at death? No. "I charge thee therefore before God and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom." 1 Pet. v, 4. "And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." The above tells when Paul will be with Christ. Now I declare unto you by the word of God that Paul is dead. He knows not anything; his memory is forgotten, and his love is perished. And so it is with all that die on all the face of the earth. Eccl. ix, 5. "For the living know that they shall die, but the dead know not anything." Ps. cxlvi, 4. "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." When God formed man in his own image and likeness, and breathed into his nostrils the breath of life, then he became a living soul; and when God took away his breath he became a dead one. If God breathed into man the breath of life and he became a living soul, then of course when God takes away his breath man becomes a dead soul. And in Josh. x, 28, 30, 32, 35, 37, 39, the person is called the soul, and Joshua slew many souls with the edge of the sword. And so it is written. The first man Adam was made a living soul, the last Adam was made a quickening spirit. In Isa. xxvi, 10, 14, there is a prophecy concerning the wicked, at the final closing up of all things. We will read it: "They are dead, they shall not live, they are deceased, they shall not rise, therefore hast thou visited and destroyed them, and made all their memory to perish." "All go unto one place, all are of the dust, and all turn to dust again." When men die, then shall the dust return to the earth as it was, and the spirit shall return unto God who gave it. Now to the resurrection of the saints of God. "Thus saith the Lord God, Come from the four winds O breath and breathe upon these slain that they may live. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my spirit in you and ye shall live. Thus saith the Lord God, Behold O my people, I will open your graves, and will cause you to come up out of your graves, and bring you into the land of Israel." "And I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For, this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent183 them which are asleep. For the Lord himself (not another one but himself) shall descend from heaven with a shout, with the voice of the archangel and with the trump of God, and the dead in Christ shall rise first." Eccl. ix, 5; Ps. cxlvi, 4; Eccl. xii, 4; Eze. xxxvii, 5-15; 1 Thess. iv, 13 to the end; Gen. i, 26; ii, 7; 1 Cor. xv, 45. We are frequently told from the pulpit, in the face of the above passages, that man has an immortal soul within, which leaves the body at death and flies away to a spiritual world, and the dead know more than the living on earth. A plain contradiction of God's word. No wonder then that the devil has got mediums here on earth that pretend to converse with the spirits of the dead of their departed friends. And for this cause God has sent them strong delusions, that they should believe a lie, that they might all be damned who believed not the truth, but had pleasure in unrighteousness. We are taught by man, that man is mortal and immortal, but we are taught by the Word that man is mortal, a mortal soul, subject to pain, sickness, sorrow, and death, on every hand, and will remain so until the resurrection of the saints of God, when this mortal must put on immortality, and as God only hath immortality, (1 Tim. vi, 16) I ask, how are we to get it? By Jesus Christ the second Adam, who came and brought it to light through the gospel. We are to seek for it by patient continuance in well-doing. To all such it will be given at the last trump, when Jesus comes to judge the world in righteousness and reward every one according as his works shall be. In proof of these positions, we will now examine all the passages where this doctrine is directly spoken of. 2 Tim. i, 10. "But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel." We see then that Christ has brought it within our reach. To him be all the glory. Amen. Rom. ii, 6, 7, will show us how we are to obtain it. God will render to every man according to his deeds; "to them who by patient continuance in well doing, seek for glory, honor, immortality, eternal life." How are we to obtain immortality? God says by seeking for it. How shall we seek for it? By patient continuance in well doing. Would God require you to seek for that you already possess? Never. Can any wicked man get immortality on these terms? Impossible. Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. Brethren "we are saved by hope, but hope that is seen, is not hope, for what a man seeth why doth he yet hope for. But if we hope for that we see not, then do we with patience wait for it?" Now if man has got immortality, why doth he yet hope for it? 1 Tim. vi, 16. "Who (God) only hath immortality." What can be plainer than this positive declaration of God's word. And yet we are told right in the face of this declaration, that not only hath God immortality, but also all men. 1 Cor. xv, 52, 54, shows us when those who have sought for immortality will obtain it, which is at the last trump, when death is swallowed up in victory. Then shall this mortal put on immortality. Here are all the plain and positive scriptures on the subject of immortality, none of which teach that man, or any part of him is immortal, but every passage contradicting the theory. How astonishing it is then, that such a doctrine should have been received by the church. And what a perfect fulfillment of the state of the church as a sign of the last days. "They shall turn away their ears from the truth and shall be turned unto fables." And here is one that contradicts every plain declaration of the Word, without one to favor it. From the frequent use of the terms, immortal beings, immortals, &c., one would suppose the Bible was filled with them; but on examination we find the word immortal used but once, and then applied to God. 1 Tim. i, 17. "Now unto the King eternal, immortal, invisible, the only wise God," &c. And when God speaks of man, he calls him mortal. Job iv, 17. Shall mortal man be more just than God? Thus harmonizing with the declaration, God only hath immortality. "Now then if the Spirit of Him that raised up Jesus from the dead be in you, He that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you." Rom. viii, 7, 11, 24, 25. I believe that the beasts of the earth, and the fish of the sea, and the fowls of the air, all have souls. I believe when God created them, and breathed into them the breath of life, they became living souls, and moved upon the face of the earth. If I mistake not, in the Hebrew language it reads as follows: Gen. i, 20, 30. "And God said, let the waters bring forth abundantly, the creeping creature that hath soul, and let the fowl fly above the earth, in the face of the firmament of heaven And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for meat; and it was so." You will find the word soul in the margin of your Bibles. Glory be to God for the hope of his people. Yes brethren, give God the glory. And I would not have you to sorrow as others which have no hope, no hope of immortality, no hope of the resurrection of the bodies of all who have fallen asleep in Christ, no hope of our vile bodies being changed, and fashioned like unto Christ's, and seeing his face in glory, no hope of Christ's coming, and the establishment of his everlasting kingdom under the whole heavens, no hope of God himself being with his people, and they seeing his face in bright glory; for if in this life only we have hope in Christ, we are of all men most miserable. Yours looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ, JARED SPAULDING.
Morristown, Vt., Sept., 15th, 1857. "Then they that feared the Lord spake often one to another." Bro. Smith: Our work in the Third Angel's Message is still at Gilboa, and the vicinity around it. At this place we have been for some weeks, during which time many hundreds have had an opportunity of hearing the full, clear warning voice of the Third Angel's Message, but, best of all, many have decided to obey the truth; and the separation work is now going forward, to the great annoyance of those with whom they have formerly been associated. We who are connected with the Tent enterprise in this State, have much reason to be encouraged with the prospect that opens before us, of much good being accomplished in this way. O that the Lord of this great harvest would direct our efforts aright, and "send forth laborers into the harvest." There is a vast field opening before us. The urgent calls that come in upon us from every direction could not be supplied with three Tents. I believe the time has fully come that the prayer should go up from every heart, "Send forth laborers into thy harvest." For my own part, I can say in truth, that I have never had such a fullness of love to God and his people, as at this time. O the shortness of the judgment hour! I feel that there is nothing too dear for me to sacrifice for the cause of present truth. The world, and worldly professors may scoff on, if they will, and earthly relations may separate us from their company; yet our faith is in the living God who made heaven and earth the sea, and the fountains of waters. Satan shall not triumph over God's elect, who are brought into the way of life and salvation, through sanctification of the Spirit and belief of the truth. The work is onward and it will soon be accomplished. I feel thankful to God and his people, for the exalted privilege that I have enjoyed this Summer. It has been infinitely better to me than seven years imprisonment in any of the modern priest manufactories. Yours with much love. Jesse Dorcas. Gilboa, Ohio, Sept. 24th, 1857. Bro. T. L. Waters writes from Weaverville, Mich., Sept. 19th, 1857. “Bro. Smith: I would say that the Review comes to me like glad tidings from a far country, laden with Bible truths. It is my weekly visitor, bringing me the welcome news, that those of like precious faith are still striving for the mastery, notwithstanding Satan's mighty efforts to deceive and hinder. God grant that I with you brethren, may rise with the message, and with oil in our vessels with our lamps, go out to meet the Bridegroom. There are but few of the former Advent brethren here who now care about the coming of the Lord. They have given up their hope, and some have gone into the mazes of infidelity. Lord preserve from their fate thine unworthy servant. I desire the prayers of all the Lord's people, that having put my hand to the plow, I may never look back.”