Earlier text: THE DESTINY OF THE WICKED:The union between Christ and his people is represented by the figure of marriage: we are said to be married to Christ. Paul told his Corinthian brethren, that he had espoused them to one husband, that he might present them a chaste virgin to Christ. 2 Cor. xi, 2. The sanctified, spiritual mind which we receive in this transaction is called “the new man;” and when we receive it, and are converted from sin unto holiness, we are said to put on the new man. Eph. iv, 22; Col. iii, 9, 10. As our union with Christ, when in a converted state, is thus represented by marriage; so, on the other hand, our union with sin, while we are living in obedience thereto, is represented by the same figure; and sin in this case, or our unrenewed nature, our carnal mind, is called “the body of sin,” or “our old man.” Rom. vi, 6. See also quotations above. When we cease from the service of sin, and become obedient to God, or put off the carnal for the spiritual mind, the change which then takes place in us, is expressed in the Scripture in two ways: we are either said to die to sin, or, the body of sin, our old man, is said to be crucified in us. Rom. vii, 11; Gal. ii, 20; v, 24; vi, 14. It matters not which of these latter figures we use; for they are equally correct. With the principles laid down in the three paragraphs above, we are all familiar; and their correctness none will doubt. In the light of these let us look at Rom. vii, 1–6, which our no-law opponents have endeavored to make their stronghold for the abolition of the ten commandments. If, in carrying out the application, we find this a very close, and very searching doctrine for us, brethren, let us not shrink from it, but rather receive it into honest hearts, live it out, and thus be sanctified through it. Under this same figure of marriage, Paul proceeds to explain the transition from a state of sin, and the bondage in which we are then held, to a state of obedience and freedom in the Lord Jesus. The objects which he makes use of in his illustration, are, a man and woman joined in marriage, and the law which holds them for life in that connection. The objects to which he applies his illustration, are, the individual or free moral agent, the body of sin or the “old man” on the one hand, and the “new man” on the other, and the law. Now mark the Apostle's language: “The woman which hath an husband is bound by the law to her husband so long as he (the husband, not the law) liveth.” In applying the illustration, the woman of course represents the sinner. And now the question arises, What is the husband? What is that to which we are united in a state of sin? We answer, the “carnal mind,” the “body of sin,” “our old man.” This must be apparent to all. Then we have the woman representing the sinner, and the husband representing our old man of sin. Paul now proceeds with his illustration: “But if the husband be dead, she is loosed from the law of her husband;” that is, when the husband is dead, the woman is no longer bound by the law of marriage to that husband as she was while he was living, but is at liberty to be married to any other man. How can this illustration be carried out in the case of the sinner? By showing that the law is abolished? Not by any means. But as in the case of the woman, the husband had to die, before she could be released from the law that bound her to him, and be at liberty to be married to another man, so in the case of the sinner: that which is represented as our husband, while we are in a state of sin, must die, or be destroyed, before we can be married to another. But our first husband is the body of sin, or our old man; therefore this must die, not the law, ere we are at liberty to put on the new man, or be married to Christ. While sin lives in us, or while we are alive to sin, the law holds us in its dominion under condemnation; and it will hold us thus, so long as our old man of sin lives, which gives the law its power over us. We now understand the Apostle's expression, “The strength of sin is the law.” 1 Cor. xv, 56. Unfortunately for the abolitionists of moral law, Paul's language can by no possible means be wrested so as to teach that the ten commandments are done away. The law is not the subject of his discourse, and he makes no declaration which can be construed into testimony that it is abolished. But does he not say that that is dead wherein we were held? Such, to be sure, is the language of verse 6. Adopting the marginal reading, there is no chance for a misunderstanding here. We are willing, however, so far as the argument is concerned, to allow the reading of the text: “that being dead wherein we were held.” Well, what is that wherein we were held? Answer, Sin. While we were in sin, we were in bondage to the body of sin, to our old man. It is sin that has dominion over us. Rom. vi, 14. Then also we were under the law. But when this body of sin is destroyed, when our old man is crucified with Christ and becomes dead, then sin has no dominion over us, then are we brought out from under the law, which no longer holds us in condemnation, and then, and then only, are we free to be married to another. We have already shown that it matters not whether we say that we die to sin or that sin dies in us; for both expressions mean the same thing, and are equally correct. Paul makes use of both. In verse 4, he uses the former: “Wherefore, my brethren, ye also are become dead to the law,” &c. The latter, however, accords better with his illustration. Read again those texts which represent the old man of sin, as being crucified with Christ. Rom. vi, 6; Gal. ii, 20; v, 24; vi, 14; Eph. iv, 22; Col. iii, 5, 9, 10. With this view of the subject, a more clear, harmonious, and beautiful portion of scripture than Rom. vii, 1–6, can hardly be found; nor one containing a more accurate and vivid illustration. Does it teach the abolition of God's moral law? Blind must be the man who can for a moment suppose it. With this view of the subject, also, it becomes intensely practical; and herein lies the closeness of the doctrine. Says the Apostle, “So then if while her (the woman's) husband liveth, she be married to another man, she shall be called an adulteress.” So with the sinner. If while sin reigns in his members, he professes to put on the new man or be married to another, then is he an adulterer, or a spiritual violator of the seventh commandment. So again, if after we have put on the new man, have been espoused to Christ, have put on Christ, we suffer sin to gain the ascendancy, and renew our allegiance to the old man, then, again, we are adulterers. “Ye adulterers and adulteresses!” says James. In what sense? In this spiritual one, we believe; for he more than intimates that we become such by being the friends of the world while professing to be the friends of God. How heinous then must sin be in the sight of Heaven. It is no wonder that God will not hear the prayers of those who regard iniquity in their hearts. It is no wonder that the faithful and true Witness had rather we would cleave wholly to one husband or the other; would be wholly cold or wholly hot; would be wholly given to the service of sin, and hence without the pale of his church, or wholly devoted to God. It is no wonder that those who are not such, will be spewed from his mouth. The Lord help us to cleave unto one husband, and that husband Christ; help us to have but one mind, and that not the carnal but the spiritual; help us to have but one law reigning in our members, and that law the law of the Spirit of life. Some editors have expressed very diffident feelings in regard to admitting into their columns, words spoken in praise or commendation of their paper, as though it was a mark of egotism, or, at least, not significant of becoming modesty. We, however, do not so feel; because we do not claim the credit of every good thing that appears in the Review, nor take responsibility for all that is poor. The Review is the organ of the remnant; and we wish the brethren far and near to consider that they have a personal interest, and, in a measure, a personal influence, in the Review, as an expositor of present truth. Is the paper instructive and interesting? Those who contribute means to free it from embarrassment, and furnish thoughts to fill its columns, are so far, under Providence, a means of accomplishing this end. However much the editor's influence may be seen in its tone, its arrangement, and its course on important subjects, he can furnish but a small proportion of its matter. Having thus defined our position on this point, we feel free to make public the following communications. Our friends generally will be interested and encouraged to learn how the Review is received and appreciated. Bro. J. Clarke, of Portage, O., gives us an article headed "How we all love the Review. We receive it generally on Wednesday, consequently that day is a bright spot in the week, to which we look forward with pleasing anticipation; and if unfortunately, the paper fails on that day, it is as though some very dear friend had disappointed us; and if it is brought to us while we are taking dinner, the paper claims attention first. "A sister who has two brothers in California, got a letter from them, and a Review by the same mail, and the Review was opened first. O, we love to hear from the dear saints scattered abroad. "Such a paper as the Review never appeared before. It is unique; it has no selfish designs; it is the tongue of the remnant, who have the Commandments of God and the Faith of Jesus; but interesting as it is to us, it is the driest of all publications to those who are indifferent to the Third Angel's Message. "Such a paper, the organ of such a people, at this time, is very significant to those who observe the signs of the times. I should think that intelligent, thinking people would be startled from their moral slumber by the appearance of such indications as hover around the whole political and moral world at this crisis, and especially when they see such a people arising. And they would be alarmed if they would only stop and think. "The Review is interesting to us, because of its original matter, because of its original articles, and letters from the wide field, giving the state of the Cause in the various sections of the country. The articles which flow from brother Sel., we always read last. They are many of them damaged by age, still they are good; but the great objection to him is, he is not in the message, and whenever we read articles from his pen, it seems as though he was an Amalekite, or alien, after all. "Oh brethren and sisters, fathers and mothers, sons and daughters, let us flood Bro. Smith with good, lively, spirited testimonies, until neighbor Sel. is driven to the wall or the margin; and if the Review is not large enough to hold our letters, &c., we will have an extra, or semi-weekly, and then the editors, and the readers, and the contributors, will have a good time generally." Here's another from Bro. Geo. Wright, of Lapeer, Mich., headed, "EIGHT REASONS WHY I LIKE THE REVIEW AND HERALD.
"1. Because it is what it professes to be, a purely religious paper. "2. It advocates the keeping of the best code of morals ever written; namely, the ten commandments. "3. It is principally devoted to a doctrine dear to the heart of every true follower of the meek and lowly Saviour; namely, The near coming of our blessed Lord, the second time without sin unto salvation, to all those that look for him. "4. It is based on the law of God and the testimony of his dear Son; not teaching for doctrines the commandments of men, as Sunday for the Sabbath,21 &c., but advocating Bible truth in all its purity, as brought to view by holy men of old, prophets and apostles, Jesus Christ being the chief corner-stone. "5. It proclaims the Third Angel's Message, and kindred doctrines, fearlessly to a world lying in wickedness, and cheers the hearts of the lonely ones scattered abroad, who are deprived of the association of brethren and sisters of like precious faith, and it is a welcome visitor to the homes of those who keep the Sabbath of the Lord our God. "6. It presents an attractive appearance, is printed on clear white paper, and is not excelled by any paper in the State in mechanical execution and taste. "7. It is not half filled with patent-medicine advertisements, and light reading, as many of the papers and periodicals of the various sects and denominations around us are. "8. And lastly, it calls loudly on all the honest in heart to come out of Babylon; to help restore the breach made in God's holy law; to keep all his Commandments and have the Faith of Jesus, so that they may have right to the tree of life and enter in through the gates into the city. And you, poor sinner, it admonishes to turn in with the overtures of mercy before it is too late. The Lord help you to do so. "For the above good reasons, and many others that I could name, I shall use my best endeavors to extend its circulation, as long as it shall be needed to spread the glorious truths it advocates." We would invite any random reader, whose eye may rest upon this article, to try the Review awhile on the above recommendations. If it does not prove true to the character given of it, we can assure you it shall be free to you during the period of your investigation. If it does, and you are a lover of truth, we take it for granted you will be ready to bid it God-speed on its errands of love. THE COURSE TO PURSUE.
By M. E. Cornell
Bro. Smith: For some time past I have been strongly convicted that much of my own and others' labors have been as good as thrown away. My reasons are briefly as follows: 1. Because of leaving the people right in the height of their interest, before they were decided, and such a relapse has followed, that it was impossible again to raise the interest. 2. By leaving the people and having a stranger come and finish the work. No stranger, even of equal talent can fill the place of the one who first introduces the message; hence the necessity of remaining until the church is fully established. 3. When a church has been established in any place, too much time has been spent within from four to six miles. The messenger has been urged to labor in the adjoining neighborhoods, but in most instances it has been a failure. But when a diligent effort is made forty or fifty miles away, there is success, and another church is established. The Lord seems to bless the effort when made entirely away from the influence of the last meeting. Thus it was in Shelby, Locke, Jackson, Hillsdale, Monterey, Bowne, Wright, Gilboa and Round Grove. In the vicinity of several of these places, there has been much labor without fruit. There does seem to be a clear indication of duty to scatter the influence over the country, (not by laboring a few days in a place, just long enough to state our positions on each point without proof, and then hurrying off Jehu-like to another, but) by holding on in each place until the standard is planted, and the church thoroughly established, and then go on a day's drive where it is needful that there should be another church, exhorting each church to live so that their light will shine at least ten miles around. It is by raising up churches that the cause is hastened forward. In the loud cry one of these posts will run to meet another, and the fire will spread everywhere so rapidly that it will indeed be a "short work." The churches are so many way-marks, and when they are alive, they have a mighty influence; and when purified and tested they will be so many balance-wheels in the time of the great excitement that will attend the closing work of the message. All should realize that to the preacher all people are alike, and they desire to labor for the general good of the cause; therefore they should not require so much labor in the churches or their immediate vicinity. When an effort has once been made in any place it is of but little use to repeat the lectures, especially if some time has passed and the people have decided against it. Perhaps in the loud cry when there is ten-fold more power, they will have another opportunity, but now efforts in such places generally prove total failures. In considering this subject I have come to the following conclusions: 1. That from three to five weeks are necessary in a new place to thoroughly plant a church. 2. As a general thing the one who begins the work should stay until its completion. 3. That efforts in the vicinity of churches, generally being with but little fruit, therefore the real tendency is to weaken rather than to encourage, both the messenger and the church. 4. As soon as the arguments are thoroughly presented, the people should be urged by most earnest appeals to decide and obey the truth without delay. 5. That there should be social and prayer-meetings held before the messenger leaves a new church, that gifts may be manifested, fanaticism detected and reproved, and general useful instruction be given as the circumstances may require. I would be glad to have the benefit of the experience of any of the brethren in regard to the above, or any other points connected with the solemn work in which we are engaged. “If I am right, oh teach my heart
Still in the right to stay;
If I am wrong, thy grace impart
To find the better way.” WE WILL BLESS THE LORD FROM THIS TIME FORTH AND FOREVERMORE.
By G. W. A.
Not long since we enjoyed the privilege of being present at a very animated discussion of the questions whether \"all men are unconscious between death and the resurrection,\" and also \"whether the wicked will cease to live after the second death.\" This was the substance of the questions, if not the exact form. While the brother on the affirmative was piling up his testimony in favor of the unconscious state, he quoted Ps. cxv, 17, \"The dead praise not the Lord, neither any that go down into silence.\" This passage seemed rather obnoxious to the position of the advocate of the popular part of the question, who believed that a dead man was a thousand times more conscious than a living one; and to prove that the old patriarch David, at least, would never be unconscious, he triumphantly read verse 18 of the same Psalm, \"But we will bless the Lord from this time forth and forevermore.\" This he thought all-sufficient to level at once the argument which our brother had sustained in part from Ps. cxv, 17. And the words of Peter, [Acts ii, 34.] \"For David is not ascended into the heavens,\" were also readily met with the assertion that David's body hadn't yet ascended, but his soul was in paradise, praising God. As this is a question of vital importance, it may not be amiss to re-state the arguments used by the brother on the side of the Scriptures, with such additional ones as have come to our own mind. The position usually taken by those who believe in a conscious intermediate state is, that when people die their souls immediately launch off into the \"unseen world,\" which has two apartments: Abraham's bosom, or paradise, and the place where the wicked endure awful horrors of conscience; which might otherwise be properly enough called a mild heaven and a mild hell. Now this would all be very satisfactory indeed, if it had any Scripture to go with it; but as it has none we are justified in classing it with a thousand other \"inventions\" which are good for nothing but to be \"cast to the moles and bats.\" The original words used to express this supposed conscious state are, sheol, and hades—the former Hebrew, and the latter Greek. Sheol occurs in the Old Testament 65 times, and is rendered into English by hell and grave, each 31 times, and 3 times pit. Hades is found 11 times in the New, and is once rendered grave, and 10 times hell. Hades is the Greek representation of sheol. This may be seen by looking at a passage of Scripture quoted from the Old Testament into the New. Ps. xvi, 8. \"For thou wilt not leave my soul in hell;\" (sheol;) quoted by Peter in Acts ii, 27. \"Because thou wilt not leave my soul in hell,\" (hades.) This shows that they are interchangeable words. We now want to inquire, Is there any \"praising God\" in sheol in the state of death? On the authority of \"holy men of old,\" we emphatically say, No! Hear the testimony of good old Hezekiah, who by a special providence of God had just been delivered from this intermediate state: \"Thou hast in love to my soul delivered it from the pit of corruption; for thou hast cast all my sins behind my back. For the grave (sheol) cannot praise thee, death cannot celebrate thee; they that go down into the pit cannot hope for thy truth.\" Isa. xxxviii, 17, 18. Here is a most unqualified statement that no one can praise God in sheol. \"Sheol cannot praise thee,\" are the inspired words of the convalescent King. He expected if he died that his soul would go into a pit of corruption, which is a fit emblem of the grave. So we here see according to this witness, at least, that David cannot \"praise God forevermore,\" as the phrase is understood now. But he did praise God \"while he had a being,\" till the day he died; and as his \"flesh rests in hope,\" he will resume that praise at the resurrection, and continue it world without end; thus he properly enough says, \"we will praise the Lord from this time forth and forevermore.\" David never expected to praise God in the \"antechamber\" of sheol, as the Editor of a certain Advent paper \"according to the wisdom given in him,\" lately said. On one occasion when in sickness (if we may credit the heading of the Psalm) he said, \"O Lord, deliver my soul; O save me for thy mercies' sake. For in death there is no remembrance of thee, in the grave (sheol) who shall give thee thanks?\" Ps. vi, 5. From these words we should judge that David did not expect to exercise himself much in the way of praise in that celebrated \"antechamber\" we are told of. Mark his words: \"In death there is no remembrance of thee; in sheol who shall give thee thanks?\" Whatever condition he might be in after death, he most fervently prays to be delivered from it. He knew death as a state of silence, as he says in another place. \"Unless the Lord had been my help, my soul had almost dwelt in silence.\" Ps. xciv, 17. Now if David here was backslidden and expected his soul was going to the popular hell, it wouldn't be very silent; and if it went to the antechamber of pious souls it surely wouldn't. Another quotation which marks the use of sheol, and we are done. \"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave, (sheol) whither thou goest.\" Eccl. ix, 10. Here again is the most irrefragable evidence that the intermediate state is one of unconsciousness, and that when a man dies he is \"dead, dead, dead.\" The righteous man of Uz also did not see \"eye to eye\" with most modern believers on the state of the dead. He calls it \"the land of darkness and the shadow of death; a land of darkness as darkness itself; and of the shadow of death, without any order, and where the light is as darkness.\" Job x, 21, 22. With such high authority as this on our side, and no Scripture writers contradicting it, we are content to believe that when men die, \"they go down to the bars of the pit, where our rest together is in the dust;\" that all \"their thoughts have perished,\" and that the intermediate state is one of blank unconsciousness and undisturbed repose. G. W. A. Heaven is your home, therefore often think of it. J. D. HOUGH
By J. D. Hough
Bro. Smith : It is with great gratitude to my heavenly Father that I communicate a few lines to the remnant. The dedication and conference at Lapeer was one of the most refreshing seasons that I have ever enjoyed. Truly the Spirit of the Lord was there. He has greatly blessed the labors of Brn. Cornell and Lawrence in this part of the State. My heart has been made to rejoice when I look over the field and see what has been done. Brethren and sisters, let us praise his holy name for all his benefits. Let us cut loose from the world. We must have pure hearts if we stand in the great day sheltered from the seven last plagues. We may have some trials here, but let us consider that the23 gold cannot be purified without fire, neither we be fitted for the kingdom of God without trials and suffering. We must be a tried people. I still crave the prayers of all God's people, that I may be faithful and not fall out by the way. Rochester, Mich., Nov. 23d, 1858. THE GOSPEL DAY.
By Edwin C. Stiles
These all died in faith, not having received the promises.
Heb. xi, 13 How quickly speed the years away,
The moments, how they fly;
The fleeting hours that make the day,
Are swiftly passing by.
Six thousand years are almost past,
In all their changing way,
And like a knell breaks forth at last,
The close of gospel day. O what a varied tale, untold,
Of human hopes and fears,
Lies buried in the aged fold
Of those six thousand years.
Yet louder than the mournful spell,
Revealed in past decay,
Breaks on our ears that solemn knell,
The close of gospel day! Along the rugged road of time,
In all those wasted years;
The saints of God in many a clime,
Have strewed this earth with tears;
And while we tread the soil, and dwell
Above their mouldering clay,
They're only waiting for the knell—
The close of gospel day! Asunder sawn and slain by sword,
And mocked, and scourged by men;
They fought the battles of their Lord
In mountain, cave and den,
And crowns for which they bled and fell,
For them are laid away;
They'll wear them just beyond the knell,
The close of gospel day. And now unto the word of God,
The faithful Remnant cling,
They follow Christ, the Lord of lords,
The conquering King of kings;
Then all ye saints whose numbers swell
This bright and bold array;
In voice of thunder sound the knell,
The close of gospel day. CREATION, DEATH & REDEMPTION.
By Editor
[We have been requested to put in print the following hymn from the “Zion Songster,” as some occasionally want to use it. In accordance with that request we give it.—Ed.] Man, at his first creation, in Eden God did place,
The public head and father of all the human race;
'Twas by the subtle serpent he was beguiled and fell,
And thro' his disobedience, was doom'd to death and hell. Death was pronounced against him, death was the penalty;
The law of God was broken and must fulfilled be,
But man, the helpless creature, unable to perform
The smallest jot or tittle, to bui'd his hope upon. While in this sad condition, behold the promise made,
The offspring of the woman shall bruise the serpent's head,
Destroy the powers of darkness, that man should only feel
The malice of the serpent, a raging at his heel. The scripture it was given in spirit and in truth,
In figures, types and shadows, the Saviour was set forth;
Its sacrifice and offerings, were on the altar slain,
No blood of goats and heifers could take away the stain. Lo! at the time appointed, Christ came to save the lost,
Assumed our human nature, and died upon the cross;
In Joseph's tomb they laid him, it being near at hand;
The grave it could not hold him, nor death's cold iron band. Now at his resurrection, to Mary he appeared;
Go, tell to my disciples, what you have seen and heard;
Go, tell them I am risen, and death can do no more,
I'm going to my Father, to live for evermore. He came to his disciples, and found them all alone,
And gave them their commission, to make his gospel known;
Go, preach it to all nations, that they may hear and know,
Go, publish free salvation, that men to heaven may go. Go, preach it to all nations, baptize them in my name,
Beginning at Jerusalem, 'twas there I suffered shame;
In ev'ry sore temptation, you succor I will send,
And lo! I will be with you, until the world shall end. RELIGION is a most cheerful and happy thing to practice, but a most sad and melancholy thing to neglect. The government of God in the soul is a thing which regulates, but does not enslave. Why then, O mortal man, wilt thou defer seeking the one thing needful? There is beatitude in the religion of Jesus Christ. L. Do you believe that a person who is trying to do right, can at the same time be sinning against God? M. God is infinitely holy, just and good, and his law requires perfect obedience of his subjects; and every individual who does not come up to the requirements of this holy law in every sense, is in fact a transgressor; and repentance on the part of the sinner, and the mediation of the Son, and the mercy of God, are necessary, before reconciliation can be brought about. L. Do you suppose that such men as Daniel, Isaiah and Paul, and other good men, were continually sinning and repenting? M. All these men of whom you speak were sensible of imperfections, and they were continually striving to overcome. None are more full of confession; none in greater fear of falling, than were these whom you have quoted. L. Then you think the Scriptures represent such men as continually repenting of sin, and God as continually imputing sin against them? M. When a child is using the slate in illustration and demonstration of arithmetical questions and problems, he often commits errors; but if he is a good scholar, these are erased as soon as discovered; and as he increases in years and in wisdom, these errors are of less frequent occurrence, as his object and aim is to present a perfectly correct illustration and answer in all cases. So the child of God studies God's revealed will, and endeavors to conform to it; studies his law, and endeavors to obey it; but often through weakness or ignorance, he comes short, and sometimes actually transgresses against God, by complying with the requisitions of the world, the flesh or the devil, thus proving that he is a poor scholar, as yet only a child, if indeed he belongs to the school of Christ. L. Then you represent God still as imputing sins against his children? M. The good scholar when he commits an error, or gives an incorrect solution, instantly erases his error, and places a correct answer in its stead as soon as he is enabled to do so, by his own wits, or his teacher's aid; and whenever he by force of temptation, breaks over the rules, he repairs to his teacher with confessions of his faults, and desires of reconciliation, until his teacher places unlimited confidence in him; for he knows that such a scholar can be trusted. L. But you do not answer my question: does God impute sin to his children? M. To impute, is to set to the account of, (see Webster,) and as every idle word must be accounted for, [Matt. xii, 36,] so every repentant word is noticed, also with the inward desire; [Matt. xii, 35;] and as the child of God endeavors to conform to the will of his Father, these endeavors and efforts, these longings and prayers, are all imputed too; his repentant tears are seen, [Isa. xxxviii, 5,] his prayers are remembered, [Rev. v, 8,] the disease and the remedy are all fully and carefully described in the record kept on high. "All things are naked and open unto the eyes of him with whom we have to do." Heb. iv, 13. God can forgive, but he will have every act with its attendant circumstances clearly understood. In other words, he will know what he forgives, and he cannot act blindly, as men frequently do, nor can he pardon sin until it is repented of, and turned from, nor can he accept any except those who loathe and hate sin for its own hatefulness. L. I never heard the doctrine of imputation so explained before. M. People frequently get lost in the intricacies of metaphysical ideas, and so blend darkness with light, as to obscure the simplest subjects, and so confound significant words with indefinite ideas as to puzzle the clearest heads, and bewilder the wisest of men; thus the word, impute, has in fact become a theological bugbear.
J. CLARKE. Zeal Regulated by Knowledge
Zeal regulated by knowledge is a rare ornament. For the time is come that judgment must begin at the house of God. 1 Pet. iv. Solemn words! And are we indeed living in the judgment, and will the righteous scarcely be saved? Must we be holy in heart in order to be saved? Then how diligently should we search our hearts to know the motive of all our actions, and all our words. We have a perfect rule by which to try ourselves, and surely we need not be at a loss to know our duty, when the word of God is so plain. Not only is our duty made plain, but many ways are pointed out in which we should not go. We are told to 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; for all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. 1 John ii, 15, 16. Then why should we seek the applause of the world, or follow its fashions? Is this coming out from the world and being separate? Let the means spent in needless adornings and conformity to the fashions of the day, be laid out for books, and scattered around among those who may be brought to a knowledge of the truth. In this way precious souls may be saved. Isaiah speaks of fearful judgments that shall come upon the daughters of Zion that are haughty. Can it be that some among the remnant are of this class? O, let us awake to this subject, and come out from the world, and be indeed separate, and the Lord's peculiar people. 'Then they that feared the Lord spake often one to another.'
BRETHREN AND SISTERS : I feel that we need more faith, more zeal, more agonizing prayer, more of the spirit of confession, more holy living, more brotherly love, more confidence in God, and more confiding love to each other. Let us heed the counsel of the true Witness to the last church; let us get the eye-salve that we may see clearly, and be firmly established in the present truth. Let us add to our faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity; for if these things be in you and abound, they make you that ye shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind (has not got the eye-salve) and cannot see afar off, and hath forgotten that he was purged from his old sins. Let us put on the whole armor of God that we may be prepared to fight the good fight of faith, that we may overcome the world, our own besetments, and the devil, looking to Jesus our great Leader. That the Lord may help us to persevere unto the end, keeping the Commandments of God and the Faith of Jesus, that so an entrance may be given unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ, is the strong desire and prayer of your brother in the faith of Jesus. Lovett's Grove, Ohio, Nov. 17th, 1858. However dark the night of affliction may be, light is sown for thee, and will eventually spring up. You never can find the Lord too much engaged to attend to you; wait always on him. SOPHIA E. ADSIT
By Sophia E. Adsit
DEAR BRETHREN AND SISTERS: It is now more than six years since I embraced the present truth. For some time I enjoyed that peace which none but the blessed Saviour can give; but by and by I began to grow lukewarm, and to neglect my duty; but I thank the Lord for the way he has led me. While I was so slow to heed the counsel of the faithful and true Witness, he has been very kind to me, and has not forsaken me, for which I would praise his holy name forever. About two years since I was taken sick with a disease of the lungs, which reduced me so that to all appearance my stay here was short. At the late conference held at Catlin, I called for the elders of the church to pray for me. and the Lord heard the prayer of faith, and rebuked the disease. Praise his holy name! My health is fast improving, and I feel to gird on the armor anew, and to live nearer the Lord than I ever yet have done. I believe that time is short, and I want to so live that when the Message rises I may be prepared to rise with it. I feel that we are living in a very solemn time, when we need to watch and be sober. I want to be just what the Lord would have me to be, that I may be prepared to stand before the Son of man at his appearing. The little church in Catlin are striving to overcome. The Lord is still working for his children in this place. Yours hoping for victory. Catlin, N. Y., Nov, 21st, 1858. The Renewed Conscience
By Mead
If a natural man's conscience putteth him upon duty, he doth usually bound himself in the work of God. His duties are limited; his obedience is a limited obedience. He doth one duty and neglecteth another. He picketh and chooseth among the commands of God; obeyeth one and slighteth another. Thus much is enough; what need of any more? If I do thus and thus, I shall go to heaven at last. But now where conscience is renewed by grace, there it is otherwise. Though there may be many weaknesses which accompany his duties, yet that soul never bounds itself in working after God: it never loves God so much, but still it would love him more; nor seeks him so much, but still it would seek him more; nor doth it serve God so well at any time, but it still makes conscience of serving him better. A renewed conscience is a spring of universal obedience: for it seeth an infinite excellency, and goodness, and holiness in God; and therefore would fain have its service bear some proportionalness to the object. A God of infinite excellency and goodness, should have infinite love, saith conscience; a holy God should have service from a holy heart, saith conscience. Now then, if I set bounds to my love to God, or to my service to God; if I limit myself in my obedience to the holy God; love one command and slight another; obey in one point and lie cross in another; then is all I do but the workings of a natural conscience. But on the other hand, if I love the Lord with my whole heart, and whole soul, and serve him with all my might and strength; if I esteem all God's precepts concerning all things to be right, and have respect to all his commands, then is my love and service from a renewed conscience.—Mead's Almost Christian.