Earlier text: A SERMON TO ONENECESSITY OF BEING "BORN AGAIN."
By W. N. Glenn
Born in Sin—How Born—How Maintained—An Earnest of Life to Come. Christ Born Again for Us.
BECAUSE the natural man was born in sin, it is essential that he be "born again," in order to be free from sin. Even if his sins were forgiven, his natural inclination would lead him to sin again, just as a washed swine returns to wallowing in the mire. 2 Peter 2:22. The purpose, then, of a new birth is that the sinner may have a nature averse to sin. The necessity is not merely a second birth, but a birth through a different progenitor—one imparting a new nature. Nicodemus asked the question, "How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?" Suppose such a process possible, it would not do the sinner any good. Such a birth, no matter how often repeated, could only reproduce a sinner; for the individual thus reborn would still have the carnal nature. We often hear people say, "If I could only live my life over again, I would lead a better life." But this is all a delusion. Jesus not only said, "Ye must be born again," but He said, "Except a man be born of water and of the Spirit, he can not enter into the kingdom of God." Then the essential thing is a new nature, a new spirit, a new mind; to "put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness." Eph. 4:22-24. "Therefore if any man be in Christ, he is a new creature; old things are passed away; behold, all things are become new." 2 Cor. 5:17. Any one who is dissatisfied with his past life need not waste time in wishing he could go back to physical childhood and travel the same road over again. Let him repent of his past deeds, and put away the old life by dying to sin and being buried with Christ. He can begin his new life right here, no matter how old he may be. "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death [from sin]; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." Rom. 6:3, 4. This burial of the old man of sin, and receiving a new life, is "through the faith of the operation of God, who hath raised Him [Christ] from the dead." Col. 2:12. This new birth, or new life, having been obtained through faith, can5only be maintained in the same way; "as it is written, The just shall live by faith." Rom. 1:17. It must not be forgotten that even the new life may be lost; for it is also written, "The just shall live by faith; but if any man draw back, My soul shall have no pleasure in him." Heb. 10:38. "Because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved." Matt. 24:12, 13. This new life is "hid with Christ in God" (Col. 3:3), and it is only by maintaining a firm hold on Christ by faith that we can keep in touch with it. Therefore the one who lets go this hold can not help being separated from the life that is there hidden. An Earnest of Life to Come.
Furthermore this new life is a guarantee of a resurrection of the body to immortal life. The ordinance of baptism, in which we are buried with Christ and rise with Him to newness of life, is an expression of faith in the death and resurrection of Christ. Jesus Himself manifested this faith when baptized by John in Jordan; and after His crucifixion He was raised from the dead by the power of God, who "gave Him to be head over all things to the church, which is His body." See Eph. 1:19-23. Because of the righteousness of Christ, "it was not possible that He should be holden" of death. It was through faith in this great truth that the way of life was made known to David. Acts 2:22-28. The righteousness of Christ consisted in His obedience. It was His mission to set an example of obedience, and to die, the Just for the unjust. The prophecy said of Him, "Lo, I come; in the volume of the book it is written of Me, I delight to do Thy will, O My God; yea, Thy law is within My heart." Ps. 40:7, 8. This spirit of obedience was maintained even until it cost Him His life, and for this cause God highly exalted Him. Phil. 2:8, 9. Now the new birth places the "new creature" along with Christ; for, "if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you." Rom. 8:11. Jesus Christ was born again, born of the Spirit, in order that sinful, mortal man might be born again; for in no other way could we escape the penalty of sin, which is death. "Ye must be born again." Christ was the "first-born of every creature." He was with God, and He was God. John 1:1. In order to save our lost race, He must be born again. He put off the nature of the Highest that He might take on the nature of the lowest. He was born again, not for the attainment of life, for that He already had. "In Him was life; and the life was the light of men." Verse 4. By His new birth He stepped down to the "likeness of sinful flesh," that He might suffer death. He must be born again, coming down to our human nature, so that we could be born again and become partakers of His divine nature. He was born again to go down into death, "that through death He might destroy Him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage." Heb. 2:14, 15. Great is the power and love of our God, who could and would make such a transfer of His Son in behalf of a sinful race. Great is the love of our Saviour Jesus Christ, "who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works." And "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" Rom. 8:32. Such is the gain of the one who is born again, born of the Spirit into the family of heaven. “SABBATH IN JERUSALEM.”
By Editor
Of course all Christians intelligent upon the Sabbath question know that the seventh-day Sabbath has come down from the Jews in uninterrupted succession every seventh day; that there is no other day save the seventh to which the term Sabbath rightly belongs; that more than a thousand years of the Christian age had passed before the First Day of the week—Sunday—was ever called the Sabbath; and that in Eastern lands the seventh day is known as the Sabbath still. Notwithstanding these well-known facts, it may be of interest to read from that stalwart organ of orthodox Presbyterianism, the New York Observer (Dec. 14, 1899), the following, by Edwin Sherman Wallace, under the heading at the beginning of this article:— In places where Christianity is the dominant faith, one might, with some propriety, speak of the First Day of the week as "the Sabbath." But this would not do in Jerusalem, where Sunday is far from being the Sabbath. Even native Christians would not understand that Sunday was referred to if Sabbath were the word used. The seventh day is the Sabbath here [it is in the Decalogue, Ex. 20:8-11], and by two-thirds of the population is kept with a strictness that would satisfy the most rigid Sabbatarians. Indeed, it is the only day of the week on which the holy city exhibits any outward signs of being at rest. At most, there are not more than nine thousand Christians living in the city where Christ instituted His church. Let these keep "the Lord's day" [by which the writer erroneously refers to Sunday] in the strictest manner possible, which, unfortunately, is the very opposite from the way the vast majority of the native Christians do keep it, and the effect upon the life of the place will hardly be noticeable. Friday, the sabbath of the Moslems, has little about it to differentiate it from any other day. The majority of the prophet’s followers treat it in much the same way as the native Christians honor their day. Work, except in government departments, goes on just the same as on any other day of the week. The more devout will cease labor an hour or two at noon and repair to the Haram to say the midday prayer. Friday is market day, and Moslem villagers come in, carrying the products which they wish to dispose of, or driving a laden donkey before them. On the arrival of the prayer hour, business is suspended for a time, and, their devotions made, they return to drive their petty bargains and to lie and profane with as great an ease as ever. Saturday gives evidence of being a day set apart. The Jews, constituting more than two-thirds of the population, keep their Sabbath scrupulously, avoiding every appearance of labor, dressing in holiday attire, and being strict in their attendance upon synagog services. This day shows how much the Jew has to do with the real life of the city. On Friday and Sunday it seems as if every shop was open for business, just as on other days. The streets are full of men, women, and children, each in the pursuit of his or her calling or pleasure. On Friday evening before sundown the streets are deserted, stores are closed, and hardly a Jew is seen. The preparation of the Sabbath is on, and the pious must be ready for the real Sabbath when it begins. On Saturday business goes on in the few Christian and Mohammedan shops whose proprietors have survived the competition of the sons of Jacob, but the amount of business done is very small. On this day even the Fellaheen women do not risk the market with their little stock of fresh vegetables, dried fruits, chickens, and eggs. The Jaffa road, in the daytime usually thronged near the gate that gives it its name, is quiet and almost deserted. In the city proper there is freedom of movement not enjoyed on any other day. The Jew is at home or in his accustomed place of worship. Towards evening on his Sabbath, Jacob, his wife and children come out for a little airing. You can see him with his love locks neatly curled, his long robes flowing about his feet, his fur-lined cap marking him as peculiar, and his whole bearing that of a person well satisfied with himself. His wife is clad in a dress of striking color, her head covered with a shawl whose brilliancy is not surpassed by anything in nature. The Hebrew Sabbath never was a day of gloom and austerity. It is not now. Primarily it was a day of rest from all labor, and secondarily a day of real enjoyment of the good things which God had given. Accordingly, in the morning, the strict Jew attends to his duties at the synagog. This done, he enjoys God’s blessings of providence, “eats the fat and drinks the sweet.” His friends and neighbors drop in to enjoy his companionship and hospitality, or he visits them and enjoys theirs. There is nothing in the Mosaic law or in the rabbinic additions to it that forbids his walking for pleasure within certain limits. Thus the day passes for him, religiously, socially, and physically, and when the new week dawns, he is ready for its labors and cares. The day on which the Hebrew begins his work is the one on which the Christian is supposed to take his sabbath rest. He may do this as strictly as his Jewish fellow-townsman, but his numbers are too few to produce anything like the same effect. On Sunday, the old street cries that have been hushed for a day, break out again. All shops seem to be open; carriages are coming and going as usual along the Jaffa road. Fellaheen women are trudging in with their head-loads of anything which they may have to sell. “The stranger within the gates” would never know by anything he sees that it is the sabbath of the Christians. His ears will tell him; for he is not likely to mistake the meaning of the incessant bells ringing out their messages from belfries within and without the walls. These bells are an abomination to the Moslems, who would hush their brazen tongues if they could. The followers of the Arab prophet believe in nothing of the sort. Nor can one blame them much; for the bells are not of the sweet-toned variety, and are rung in most instances as if the object of the ringer were to make as much noise as possible. The best and the worst thing to be said about these ringers is that if this is their object they are wonderfully successful in attaining it. They produce an annoying noise, and, however much one may desire a peaceful Sunday, he can not have a quiet one. . . . . When the morning services are over, these oriental Christians have no further Sabbath restrictions. The rest of the day is as any other day to them. They buy and sell and bargain with a loudness of voice and vehemence of gesture that are commendable only for their expressiveness. This makes the contrast between the Jewish Sabbath and the Christian Sunday very decided. On his day, the strict Jew will not speak of business in any way, will not even carry a handkerchief or watch, these being considered unnecessary, nor will he begin or end a journey. WE WOULD SEE JESUS.
By Mrs. Ada Miller
We would see Jesus; for the shadows deepen,
The day is closing, night is almost here.
We would see Jesus; He our faith could strengthen,
And fill our drooping hearts with holy cheer. We would see Jesus; Lord, our hearts are longing
To hear the still, small whisper of Thy voice,
Speak to us, Lord; for only Thou canst comfort;
Speak to us, Lord, and bid our hearts rejoice. We would see Jesus, lest our footsteps falter,
And we, perchance, may miss the narrow way,
And stumble, fall in gathering gloom of midnight;
We would see Jesus, lest we go astray. We would see Jesus. Hark! I hear a whisper;
A voice is speaking low, in tones most blest:
"Come unto Me, ye weary, heavy-laden;
Come unto Me, and I will give you rest." 'Tis Jesus calls, the loving, gentle Saviour;
'Tis Jesus speaks, the one we long to see;
The Shepherd's voice we know and gladly welcome;
We rise, dear Lord, with joy to follow Thee. And Thou wilt lead us unto pastures verdant;
Thy living Word our daily food shall be;
Our thirsty souls shall drink from life's pure fountain,
And, satisfied, go forth to follow Thee.
Oakland, Cal.
MRS. ADA MILLER. THE SANCTUARY—CONCLUDING SUMMARY.
By Uriah Smith
What the Sanctuary Is—When It Is—Where It Is—Its Uses—Its Relation to the Law and Prophecy—End of All.
WE have now endeavored to trace briefly the connection of the subject of the sanctuary with numerous specific topics and object lessons of the Holy Scriptures, and the leading and most important themes belonging to the great plan of redemption. Everything connected with the subject has been found to be of living, vital importance. But so long have religious teachers been silent upon this subject, so long have the eyes of the world been turned away from it, especially as to its more unique and important features, that when we speak of the "sanctuary," the ordinary religious professor scarcely knows what we mean by that word; and still less has he an idea of the wonderful field it occupies in the great scheme of rescuing man from sin and death. But, as we have seen, the testimony of the Scriptures is full and clear upon this subject. Through every form of phraseology, and in every degree of emphasis, it has endeavored to impress upon the mind the importance of what has been revealed in this respect, giving studied and thrilling information upon all the questions which would naturally arise concerning it. Alas, that a subject embracing so much should have been so entirely ignored, and so completely lost sight of, in all the efforts to give instruction to the world on the teachings of the Holy Scriptures! In this we see the workings of that power which has endeavored to turn away the minds of men from the true temple of God in heaven, and to fix them upon a rival sanctuary here upon earth, where sitteth one who, as the vicegerent of God (an office which God has never ordained nor sanctioned), exalteth himself above all that is called God, or that is worshiped. The reader will, therefore, kindly permit this recapitulation to assume somewhat the form of a catechism. 1. The Sanctuary—what is it?—A correct answer to this question is necessary to a right understanding of the subject. Right here many, by taking the wrong object as the sanctuary, are led into many forms of error, and to wrong conclusions. The answer of the Bible to this question is plain, that the sanctuary is not the earth; it is not the land of Canaan; it is not the church. But the Bible answer is not all negative; it just as plainly affirms what it is; it is a habitation prepared as the dwelling-place of God, the place where the ministry of pardon, in its outward forms, either in type or antitype, is carried forward. But be not confused or misled by the fact that the sanctuary is the dwelling-place of God. He dwells in the heart of the believer; but the heart is not the sanctuary. It was first that building erected by Moses in the wilderness. "Let them [the people] make Me a sanctuary; that I may dwell among them," God said. And when in the fulness of time the old dispensation was merged into the new, the building which the Lord Himself had erected in the heaven of heavens, became the sanctuary. There our great High Priest is; there is the mercy-seat; and there now center the hope and work of salvation for the world. 2. The Sanctuary—when is it?—In type it was the sanctuary of Israel from Moses to Christ. In the antitype, under the Gospel, it is in heaven, now an object of paramount interest, because of the questions there soon to be decided. 3. The Sanctuary—where is it?—Now, in heaven; formerly, in the Hebrew commonwealth, here on earth, setting forth, by its services, an object lesson to the people of the world, to point out the real and greater work of Christ as our advocate in the sanctuary above. 4. The Sanctuary—its uses, what are they?—It is the great center around which all the worship of God revolves, and to which every act of devotion points. And why?—Because it is the habitation of God; and there, in the most holy place, He placed the transcript of His will, the Ten Commandments; and there on the mercy-seat, the cover of the ark, is the focal point in the plan of redemption, where "mercy and truth are met together; righteousness and peace have kissed each other." Ps. 85:10. There reposes the law which reveals what is transgression; and there is presented the blood which satisfies the law, and, so far as the sinner's record is concerned, blots out the sin. 5. The Sanctuary—its bearing on the law.—It shows the immutability and perpetuity of the law, beyond the possibility of any question. It reveals to us the law as inseparably connected with the Gospel; for the law reposes beneath the mercy-seat, where blood is provided for the violation of it, and mercy and pardon, for those who have transgressed it, are offered according to the provisions of the Gospel. It reveals the law as the foundation of God's throne, the very principles of His government; for over it were the cherubim and the shekinah of God's presence. 6. The Sanctuary—to what does it relate?—It relates to everything in the plan of salvation; and it has to do with every individual who comes within the range of Christ's redeeming work. 7. The Sanctuary—what prominence is given to it in that volume wherein God has given a revelation of His truth to man?—The very highest prominence. The word occurs one hundred and forty-four times in the Bible, not merely as casual mention, but oftentimes as the theme of the discourse itself; and, with but few exceptions, it is applied to the one definite object called the sanctuary. 8. The Sanctuary—its bearing on prophecy. What bearing has this subject upon the interpretation of the prophecies?—A bearing the most helpful and decisive. It shows that no prophetic period reaches to the coming of the Lord, but only to a momentous service called the "cleansing of the sanctuary," a comparatively brief service which just precedes that coming. It thus saves us from the folly of continually setting times for the Lord to come. It explains the mystery of the disappointment in the past Advent movement, at the passing of the time in 1844. The whole mistake was made on this subject, namely, mistaking the sanctuary to mean the earth, and the cleansing of the sanctuary to be the purification of this earth by fire, which was taken at once to mean the devouring fire at the second coming of Christ. This was a very natural conclusion if the earth is the sanctuary. But, being wrong here, they were led vainly to look for the Lord at the end of the 2,300 days, in 1844. But the prophecy only said, "Then shall the sanctuary be cleansed," which is simply the closing work of Christ as our high priest in the temple above. It presents Christ in a vivid light in His various positions as the Saviour of lost men. He is not only the Sacrifice, but the "living Sacrifice." He is not only the Way, but the "living Way"—a Sacrifice ready at any moment to be presented to the Father, a Way always open for those who wish to return to God. It explains the parable of the wedding-garment (Matt. 22:11-13), shows where that preliminary work of examining the guests comes in, and how the sentence fixing the condition of both the righteous and the filthy, can go forth before the Lord appears. It shows how and when those who are "ready" go in to the marriage; how and when the latter rain, the refreshing, comes from the presence of the Lord (Acts 3:19); how and when the day star arises in the heart (2 Peter 1:19; Rev. 2:28; 22:16); and how we go in and sup with Christ, and He with us (Rev. 3:20), while the plagues are falling upon the unsheltered heads of the wicked around us (Rev. 14:10; 15:1). 9. Points of interest.—To the thoughtful reader the subject of the sanctuary is full of interest, both as to its past and present, and still further as to its future. As to the past, it is the text-book from which we learn the nature of the present work of our great High Priest above, and the manner and progress of His ministration; and its present work concerns us, because, in connection with the declarations of the prophecies concerning it, we learn more definitely than from any other source our proximity to the end; and its future interests us, because our dearest interests center there, in the court now in session, the decisions of which, for weal or woe, are for eternity. These are some of the claims which the subject of the sanctuary now has upon our attention,—the strongest and most urgent claims that can ever be brought to bear upon the hearts of thoughtful men. All through its history are epochs of great interest. It was a point of interest when the tabernacle was first erected in this world of ours, and the outward symbol of the work of salvation was given to mankind. It was a point of interest when the tabernacle gave place to the larger and more glorious structure of the temple, and when, in the dedication of that temple, the most imposing religious ceremony was performed which the world has ever witnessed. It was a point of still greater interest when the typical dispensation closed, and the transfer was made from the sanctuary below to the sanctuary on high. Thenceforward we come directly to Jesus, the Mediator of the new covenant, and turn our attention to Jerusalem above. Heb. 12:22-24. A point of still deeper interest to us was reached when, at the end of the 2,300 days, in 1844, the time came for the cleansing of the sanctuary, and the ministration was moved from the holy place of that building to the holy of holies. Then the temple of God was opened in heaven. Rev. 11:19. Then the scene described in Dan. 7:9, 10, 13, 14, took place. Then the seventh trumpet began to sound. Rev. 10:7. Then was discerned by faith the ark of God's testament there. Rev. 11:19. Then the position of the moral law was seen, enthroned in the very presence of Jehovah, immutable, eternal. Then was discovered the connection between this subject and the seal of the living God, the sealing work, the last message of mercy, and the closing up of the great Advent movement of the present generation. Then the mystery of God began to be finished, the atonement to be made, and the sanctuary to be cleansed. Then the foretold judgment hour began, and7the church entered upon the great Sabbath reform. With this subject all portions of the messages of Rev. 14:6-12 are connected; this is the grand center and citadel of what can now be denominated "the present truth." Then it was seen that the time of probation could last but a very little longer; for the final work in the sanctuary must be brief. Should it be otherwise, it would destroy the type, and show a want of consistency and harmony in the plan and work of God which we know does not exist. And already for over half a century this work of examining the records of the lives of those who come into this portion of the judgment, has been going forward. The natural order would be, and doubtless is, as follows: Beginning with the human family at the opening of the world's history, the investigation passes along down the line of human development through successive generations, till at length the cases of the latest generation, the living, are reached, who, of course, come into the very close of the investigative judgment; and with them the work closes, and all is finished. And what generation has the work now reached? Has it reached the age of Noah? of Abraham? of Job? of Moses? of Daniel? Has it reached the age of the apostles and the early Christians? Has it come down to the setting up of the Papacy, to the Dark Ages, when the Waldenses and other few faithful witnesses kept the light of truth alive in the world? Has it come down to the time of Luther? of the Wesleys? Are their cases now in review before the great tribunal?—We know not. We know only that, while the world is flattering itself with the cry of, "Peace and safety," and is swallowed up in the mad rush of strife, and the race for power, riches, and pleasure, all for self, the investigative judgment is passing along with silent but fatal tread, and rapidly approaching the living. Then our cases come up for examination, and our destinies for decision, for eternity. And what is our course of action? Are we maintaining that aggressive attitude of faith and watchfulness without which we have been forewarned that the outcome for us will be disaster? But with even such thrilling considerations as these, our view of the subject can not end. We go forward a little into the future, and behold the sins of all the righteous loaded upon the head of the antitypical scapegoat, to be put away forever. We see that scapegoat,—Satan, the agent of all evil,—bound, and the saints forever free from his power. This is a point of transcendent interest to all the righteous. Then they take their first drafts from the cup of immortality. Their sins are borne away. They do not come up to trouble them any more. They can not recall them; and God Himself says that He will forget them. Heb. 8:12. He who instigated them will have received them all back again. Most fitting office for the scapegoat. Here the serpent's head is most effectually bruised, in its last and fullest sense, by the Seed of the woman, Christ. Gen. 3:15. Here the strong, armed man (Satan) who has been shutting up even the followers of Christ in his prison-house, the grave, for six thousand years, will be bound by a stronger than he (Christ), and his house be spoiled of its precious treasures. Luke 11:21, 22. Then will the tares have been bound in bundles for the burning, and the wheat gathered into the heavenly garner. Matt. 13:30. Then our High Priest will have come forth from the sanctuary, to pronounce the everlasting blessing upon His waiting people. Num. 6:22-27; Lev. 16:20, 21. Then we shall have come, not by faith merely, as we do now, but in deed and in truth, unto Mount Zion, and "the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels." Heb. 12:22-24. Then will the redeemed, placing the foot of triumph upon the world, the flesh, and the devil, raise their glad voices in the song of Moses and the Lamb. Blessed day! Hasten it, Lord, in Thine own good time. One more scene remains,—the kindling of those final fires prepared for the devil and his angels (Matt. 25:41), at the end of the thousand years (Rev. 20:7-11). Here is also the perdition of ungodly men. 2 Peter 3:7. And here all the agents of evil, root and branch, Satan and all his followers, be they evil angels or wicked men, are destroyed from the universe of God. Mal. 4:1. The deepest taint of the curse is burned out of the earth; the last vestige of disgrace is removed; and from the ashes of the old system, by a new fiat of God's creative energy, who says, "Behold, I make all things new," there spring forth a new heaven and a new earth, to be the fitting abode of the redeemed forever. 2 Peter 3:13; Rev. 21:5. Of Satan's original rebellion then nothing remains but the great and solemn lesson of sin and its fearful results, which will tend to forever confirm in uprightness and holiness all the holy beings in the then happy universe of God. Thus triumphantly for God's name and glory does His controversy with sin and sinners end. Here are finished the results of all Christ's work, as connected with the sanctuary. In paroxysms of uncontrollable joy, redemption is successfully completed. The original purpose of God in regard to this world, that it should be the beautified abode of happy beings, is carried out. Isa. 45:18. The requisite number of beings, such as God contemplated, to people it, has been secured; and the earth is renewed, to be their eternal abode. Here the righteous are called to inherit the kingdom prepared for them from the foundation of the world. Such are some of the wonderful scenes that are presented to our view by a brief study of the sanctuary, and its design; its divine ministry, and its results. URIAH SMITH. EVERLASTING PUNISHMENT IS EVERLASTING DESTRUCTION.
By WM. PENNIMAN
PRESIDENT ASA MAHAN says: "Admissions in favor of truth from the ranks of its enemies constitute the highest kind of evidence." Dr. Lyman Abbott is quoted as saying ("Man's Nature and Destiny," by U. Smith, p. 413):— If I believe in the doom of incorrigible sin, and also in the undimmed glory of a perfected kingdom, I must believe in the annihilation of the incorrigibly wicked. Fire in the Bible is generally an emblem of destruction, not of torment. The chaff, the tares, the fruitless tree, are not to be tortured, but to be destroyed. The hell fire spoken of in the New Testament is the fire of gehenna, kept burning outside the walls of Jerusalem to destroy the offal of the city. Here was the worm that dieth not, and the fire that is unquenched; emblems of destruction, not of torment. I find nothing in the New Testament to warrant the terrible opinion that God sustains the life of His creatures throughout eternity, only that they may continue in sin and misery. That immortality is the gift of God through our Lord Jesus Christ; that man is mortal, and must put on immortality; that only he can put it on who becomes, through Christ, a partaker of the divine nature, and so an inheritor of Him "who only hath immortality;" that eternal life is life eternal, and eternal death is death eternal, and everlasting destruction is destruction without remedy,—this is the most natural, as it is the simplest reading of the New Testament. This should not be called a concession, as it admits the whole thing most clearly and forcibly, and, coming from such a source, it should weigh with those who are so-called orthodox. If the reader would see a long list of the names of eminent men who rejected the doctrine of the natural immortality of the soul, and that of endless suffering, he will please read "Man's Nature and Destiny," pp. 413-420. Albert Barnes, the noted commentator, known as a man of thought, and of sincere piety, said:— I confess, when I look on a world of sin and woe, filled with hosts to suffer forever—when I look upon friends, and upon a whole human race, all involved in this sin and danger, and when I see the great mass of them wholly unconcerned, and when I feel that God only can save them, and yet He does not do it—I am struck dumb—it is all dark, dark, to my soul, and I can not disguise it.—Practical Sermons, p. 125. Prof. Moses Stuart, well known for his critical scholarship and Christian character (speaking of the social sympathies of some men), said:— Can heaven itself be a place of happiness for them while they are conscious that a husband or a wife, a son or a daughter, a brother or a sister, is plunged into a lake of fire, from which there is no escape? Perhaps some one will say that the thoughts of Mr. Barnes, and especially what Professor Stuart has said, are positions Universalists might use. Be this as it may, it shows what a difficult matter it is for deep thinkers and Christian men to indorse or believe the doctrine of "endless torment" in a "lake of fire from which there is no escape." Thank the Lord, one can escape or avoid it by never getting into it, and we should thank the Lord again that He is so merciful as to end the life of the sinner, so there is an escape in that way. As to the thought that the punishment of the wicked (tho a near and dear relative) will mar the happiness of the righteous in heaven, there will be nothing of the kind; neither will there be in the "new earth;" for we read (Isa. 11: 9), "They shall not hurt nor destroy in all My holy mountain." Heaven is a place of happiness and not of misery. The noted divine Saurin, speaking of the dreadful dogma of endless torment, says:— I sink, I sink under the awful responsibility of my subject; I find in the thought a mortal poison which diffuseth itself into every period of my life, rendering society irksome, nourishment insipid, pleasure disgustful, and life a cruel bitter. I cease to wonder that the fear of hell hath made some mad and others melancholy. We have never yet heard or read of any who have become mad or melancholy when meditating upon the much more merciful doctrine that God totally destroys the wicked. Henry Ward Beecher, in a sermon on future punishment, Sunday, October 16, 1870, said:— It goes to my heart to say these things. This is not the side that I seem to myself, called to preach, yet it is there and if I am faithful to my whole duty I must preach it. A surgeon does things that are most uncongenial to himself, so sometimes I do, with tears and with sorrow. It makes me sick. . . . The eternity of future punishment is the point where most all agonizing doubts and struggles of Christian theologians have arisen, and of what are called the insolvable mysteries of divine government. It seems to me that if the doctrine of the eternity of punishment were removed, nine out of ten would disappear of themselves; for I believe they result simply from that one term, "suffering eternity." The preceding words, of Mr. Barnes, Stuart, Saurin, and Beecher, are from a work entitled "Doctrine of Endless Punishment," by Thos. B. Thayer. The thoughts of Mr. Beecher are truthful and forcible, with one exception. "Suffering eternity" is not there, as we have shown in the explanation of the texts alleged to prove it. Let us "look for that blessed hope" (Titus 2: 13) in "our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the Gospel" (2 Tim. 1: 10). WM. PENNIMAN.