BRO. SMITH: I wish to ask a few questions, not for publication, unless you think them valid, but for your consideration.
What is the penalty of the law? If you say death, I ask, What death? temporal or eternal? If temporal death, then will not the wicked answer the penalty when they die, and at their resurrection live forever? If you say, Eternal death is the penalty, I ask, Did Christ answer the full penalty of the law? If you say he did, where is the eternal death? for Christ did not suffer it.
I know in the beginning, the penalty was simply death, but as there are now two resurrections brought to view, to distinguish between them, I use the terms temporal and eternal.
But I wish to ask, Is it speaking diminutively of Christ to reason as follows: that Christ's sacrifice was perfect, the blood of which is able to cleanse from all sin, and he bears our sins until he finishes his work in the heavenly Sanctuary, and then they are transferred from him to the author of sin, the devil, and he suffers eternal death, which answers the full penalty of the law.
As the scape-goat in the type was to be for an atonement, only to bear the sins off, and no account of his existence after that, so will the devil bear our sins off and not return again. And as atonement signifies reconciliation, how can God be reconciled until the full penalty of the law be answered, which is eternal death? The wicked will suffer eternal death as the full penalty of their own transgressions.
It is said by some that this is charging Satan with more than he is guilty. But is he not more guilty than some think? Let us look at an expression made by the Saviour to that generation. Luke xi, 50. The blood of all the prophets, which was shed from the foundation of the world, should be required of this generation. How could they be guilty of all the blood of the prophets? Because they had greater light. Therefore they would be as guilty as though they had shed the blood of all the prophets. Thus I would make the application of the guilt of Satan; that is, he will be just as guilty as though he had committed all our sins. With this reasoning it is clear to me that Satan is the antitypical scape-goat. One important point to be noticed in the service or office of the scape-goat in the type is, that the sins of God's people were borne by him after they were brought out of the sanctuary. So in the antitype; the scape-goat's work is after they are borne out of the heavenly Sanctuary by the great High Priest, when the sins pass from him to the antitypical scape-goat, and he bears them off and suffers eternal death, and then the full penalty of the law is answered, God reconciled, and his government approved.
C. W. SPERRY.
REMARKS.—Christ paid for us the penalty of the law. If he did not, the law will still have claims upon the transgressor, Christ's sufferings and death will prove fruitless, and none can be saved. But this cannot be so; for he is able to save to the uttermost all that come unto God by him; and we are permitted to rejoice in the hope of a full and complete salvation. What then is the penalty of the law? It is death. The word death, literally understood, wherever it is applied must always denote the same condition. We indeed speak of temporal and eternal death; but these terms are used only in reference to the time during which the person continues dead: and we speak of the first and second death; but these expressions denote only the order of the events. But death, whether first or second, temporal or eternal, reduces man to the same state. It expresses one condition; and the change thus expressed, is the penalty of the law, the punishment of sin.
To illustrate let us go back to the garden where sin entered. As a test of Adam's obedience to his law, God prohibited his eating of the tree of the knowledge of good and evil. A violation of this prohibition would be a direct transgression of at least the tenth and eighth commandments. In after years God made use of the fourth commandment in the same way to test the obedience of the children of Israel; [Ex. xvi, 4;] and Paul uses the tenth in a similar manner in reference to his own case. Rom. vii, 7.
But Adam transgressed; and the penalty which God had previously threatened, that he should surely die, he now proceeded to pronounce: "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return." Gen. iii, 19. This sentence was accordingly fulfilled; for we read, "And all the days that Adam lived were nine hundred and thirty years; and he died." Ib. v, 5. Thus we see how Adam became possessed of a corruptible decaying nature, which finally yielded to the stroke of death. His descendants must of course find themselves in a similar condition; the father could not confer upon the son a nature less corruptible than his own; the stream could not rise higher than the fountain; all must finally die. And had nothing further been done, and the race still been suffered to continue, they would only have lived a miserable life, till life's taper hopelessly expired. Death would then have held them in eternal dominion; and as it was recorded of each of them that all the days that they lived, were so many, and they died, no bright star of hope would have shed its divine light over their gloomy graves.
But the human family was not left in this condition. Immediately upon Adam's defection, the plan of redemption was introduced. Our first parents were permitted to look far down the stream of time and behold the second Adam, the life-giver, upon his mission of love. The plan here introduced could not of course at that time raise men from the abyss into which they had fallen. Mortality, ending in death, had been incurred, and must be endured. But they were permitted to lay hold upon a divine arm which would ultimately burst the bonds of death and lift them up.
The penalty then, of the law of God for the sin of our first parents introduced death into the world. This penalty was unconditional; there was no proviso to the sentence, "In the day that thou eatest thereof, thou shalt surely die!" This language excludes the possibility of pardon, unless the law and its penalty are set aside; but "it is inflexible; it must have the life of its victim." In these sad circumstances, the most that could be done consistently with the honor and justice of God's law, was to introduce the plan of salvation, and place man, as it were, anew upon probation. This brings us to consider what would be required of him under this new arrangement, and the results of disobedience, or181
Personal transgression and its consequences. We have seen that the death threatened Adam has passed upon all his posterity; it is unconditional; the righteous suffer it as well as the wicked; all, irrespective of age, character or condition, bow before it; "In Adam," says the Apostle, "all die." But we find that the penalty for personal transgression is death also; simply death, just as was threatened to Adam. "The soul that sinneth, it shall die." But inasmuch as all die for original sin, or on account of the sin of Adam, no one can die for his own personal sins, without first being raised to life again; and thus we find expressly declared, as we should unavoidably conclude from the facts now before us, "that there shall be a resurrection of the dead, both of the just and unjust." The life to which they are thus raised will be a second life; and the death the wicked are then doomed to suffer, will be in reference to the first, a second death. But why will not the wicked when they are raised, live forever; since they have died once, and death is the penalty of the law? Because the death which they die in Adam is unconditional; over it men have no control; we suffer it without any reference to our moral character. But as we have before said, the Bible every where represents man as exposed to death also for his own personal sins.
When therefore the wicked are brought up from the state to which Adam's transgression reduced them, the law still has claims upon them for their own sins, and lands them a second time in the realms of death. Beyond this there is no hope of life; for the means of redemption are then finished. They will then remain forever under its claims. This death will be eternal, as the death they died in Adam would have been, had not the plan of redemption immediately succeeded the introduction of sin, and, independent of the result of Adam's transgression, placed before man another life for him to gain or lose by his own personal actions.
As the penalty for sin is death simply, some have taken the position that it is answered in the first death, and that therefore the wicked never will have a resurrection. Among the holders of this sentiment we may mention particularly Geo. Storrs, who has recently issued a pamphlet in its defense. But such a view must entirely overlook the claims which the law has upon us as moral agents. It exposes the Bible to the charge of deception, where it holds out to us a life and death which are conditional, which is not the case with the death we die in Adam, and consequently threatens us with a death in case of disobedience, which if we are never to be raised from the first death, we can never die; for a man cannot die again when he is already dead. To die, he must first have life. It contradicts moreover those plain declarations of Scripture, which affirm that all that are in their graves shall come forth, that the dead shall be raised, both the just and unjust, and that all the dead, small and great, shall stand before God, and be judged according to the things written in the books, which are according to their works, [Rev. xxi, 12.] or the deeds done in the body. 2 Cor. v, 10.
From what has been thus far adduced, these appear to be the simple facts in the case: Man never would have recovered from the death threatened Adam, had it not been for the plan of salvation. On account of this it is recorded that as in Adam all die, so in Christ shall all be made alive. Being thus made alive, all whom the law then condemns as personal transgressors will be remanded back again to the abodes of death, never more to be released. All then that was demanded of Christ as our substitute, was a literal death, of the whole intelligent responsible being.
A word upon the atonement before closing these remarks. It appears that atonement and reconciliation differ. It is not the object of the Mediator to reconcile God to man, but to reconcile man to God. "We pray you," says the Apostle, "in Christ's stead, be ye reconciled to God." 2 Cor. v, 18-20. On this point we need not enlarge. We refer the reader to our published work on the Atonement, especially pp. 6-8.
That the sins of the righteous will finally be laid upon the head of the Devil, is very evident, if he be the antitypical scape-goat, which we think can be clearly proved. This cannot be laying upon him more than he is guilty of, since he is the author of all sin, and the instigator of every sinful deed. Sin in the abstract cannot be forgiven; that is, the aggregate of guilt in the world, if we may so speak, cannot in any degree be diminished, but is continually increasing. All the forgiveness and pardon there is, is accomplished by substitution. Christ becomes our substitute; he takes upon him the believer's sins. What does he do with them? Transfers them through his blood to the Sanctuary. What then becomes of them? At the end of the ministration they are laid upon the head of the scape-goat and borne away. The redeemed will then stand forth acquitted and free; and the sum total of all sin will rest with the rebellious party, the Devil and his followers. They must answer for it to the utmost; and the originator of the old adage, "Give the Devil his due," will then see it literally fulfilled.
Reading the Bible.
By Herder
LET us bring to the reading of the divine word perfect honesty, and a sincere heart. This is more necessary than any extraordinary understanding, or a glowing imagination. We do not listen to sermons for the purpose of making critical observations, and to inquire whether the theme has been well treated on or not; but the question is, how far it touches, profits and improves us. Let no one bring to the Bible a heart which is tainted with prejudice, whether it be against the Bible, or for this and that particular dogma of his church; otherwise he would be sure to see what he wishes to see. He would remain wrapped up in his own darling notions, and become only more expert than he was with seeing eyes, yet not seeing, and feeling heart, yet hardening himself. Let the soil of the heart be mellow and subdued, that God may convince, enlighten and improve—for he verily teaches men what they know.
With such sincerity in our dealings, what reverence for the word of God would take possession of us! Thou then, O man! art in a much nearer way to hold communion with thy God; the Omniscient One fills thy soul; that Omniscient One who was present in Isaiah and Paul when they spake and wrote. Who in a way unknown to us, held their hearts in his hands in order that they, from their inward depths, might think out that which was his will. Thou art before him; thou and thy thoughts are present to his all-knowing eye. What fear before thy God will thus awaken! how will it summon up thy powers in order to be found pure and holy before the Lord! So read, O man, the Bible! Read it only when perfectly qualified therefor; or when thy soul, abstracted from all earthly occupations, and freed from all distractions, is in a state to be a temple of God and of truth; then read thy Bible!—Herder.
Watch and Pray Amid Temptations
Every circumstance and situation has its peculiar temptations: therefore watch and pray.
Expect troubles from every quarter; you are born to them.
BAPTISM.
By James White
In the letter published last week, on re-baptism, the writer says, referring to the twelve men baptized at Ephesus, "Nothing is said but that those twelve men were strictly honest, and lived up to all the light they had."
As objections often arise on this point, we will briefly notice it. The question is this, Will sincerity of purpose in a wrong course of action, answer as a substitute for correct action when the wrong is made manifest? If we answer this in the affirmative, it follows that sincerity and not truth becomes the standard of right and wrong; and the faith and action of the Jew would be as acceptable to God as that of the Christian, if he were as sincere. And there would be no limit to its application; the Pagan would stand as fully justified before God as the Christian, if he was only fully persuaded of his duty to worship his idols. But this would destroy the power and force of all truth, and make it equally possible to be sanctified through error as through the truth. This would also contradict many scriptures which speak directly to the point.
But if we answer in the negative, then there is no alternative but to follow the light of the truth as fast as it is manifested, without any regard to our past experience. We hold this to be a material error, deeply rooted in many minds, that their past experience is a sufficient guarantee of their continued acceptance with God. There are some who now contend that they were as fully accepted of God before as after their reception of the present truth. But such must either be ignorant of the nature of God's requirements, or deceived as to their own standing in reference to them.
The hope of the Christian is based entirely on the promises of God, [Heb. vi, 13-19,] and all his promises are conditional. We believe in free salvation, but not unconditional. Therefore they who most fully comply with the condition of these promises, by which we are made "partakers of the divine nature," may expect to have an entrance ministered to them abundantly into the everlasting kingdom of our Lord. 2 Pet. i, 4-11.
To understand our true position we must not appeal to our own views and feelings, but to God's word. The following will show how God regards those who are ignorantly transgressing his law.
"And if ye have erred, and not observed all these commandments, which the Lord hath spoken unto Moses, even all that the Lord hath commanded you by the hand of Moses, from the day that the Lord commanded Moses, and henceforward among your generations; then it shall be, if aught be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savor unto the Lord, with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering. And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the Lord, and their sin offering before the Lord, for their ignorance: and it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance. And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the Lord, to make an atonement for him; and it shall be forgiven him. Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them." Num. xv, 22-29.
To the same intent, and still more pointed is the following:
"And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the Lord; though he wist it not, yet is he guilty, and shall bear his iniquity. And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him. It is a trespass offering: he hath certainly trespassed against the Lord." Lev. v, 17-19.
Some may be, and have been, disposed to avoid the force of these scriptures, by pointing to the difference of the two dispensations. But we think a close examination will show that the teachings of the two testaments are essentially the same on this subject. This must be so, for the design of the instructions of these Old Testament scriptures is to show how God regards sin; and to show the desert of sin and the necessity of atonement then must refer forward to the present time, in which alone atonement is made. Paul, speaking of his own case, settles the point by a definite expression:
"Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus." 1 Tim. i, 13, 14.
Now the question arises, Would he likewise have obtained mercy had he sinned willfully instead of ignorantly? On this point we will also quote from both Testaments:
"But the soul that doeth aught presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord; and that soul shall be cut off from among his people. Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him." Num. xv, 30, 31.
In this case no atonement was to be made; and similar to this is the expression of Paul.
"For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries." Heb. x, 26, 27.
By reading the next two verses we see that instead of sin being looked upon with more allowance in this than in the past dispensation, the sinner is worthy of much sorer punishment, so that the sin is increased rather than diminished by the bringing in of increased light, and gospel privileges. The commonly accepted saying of Dr. Watts that "the vilest sinner may return," has no foundation in the word of God. Truth is material and essential, and cannot be trampled upon with impunity.
It is to be hoped that the Scriptures will be carefully studied by all on this point, in connection with the argument presented last week. Some have been laboring under misapprehension on these subjects, and it is full time that they were corrected, and the full force of the truth acknowledged. We trust that when our eyes are truly anointed as our Saviour requires, we shall all be more ready to confess our sins and seek remission in the gospel way, than to justify our past lives on the feeble plea of ignorant sincerity.
J. H. W.
THE FATHERS.
"WE should be cautious how we appeal to heathens, however eminent, in behalf of morality; because much may be collected from them on the other side.
In like manner we should take heed how we quote the Fathers in proof of the doctrines of the gospel; because he who knows them best, knows that on many of those subjects, they blow hot and cold."—Autobiography of Adam Clarke, p. 134 Book III.
An Appeal to Book Debtors
By Editor
We would state to those who have purchased books from this Office on credit, that there are now due about one hundred and fifty-five dollars, mostly in sums of from less than one to five dollars. Those who can cancel their indebtedness, would greatly favor us at this time by so-doing, as the means will be needed in the re-publication of our books.
C O M M U N I C A T I O N S.
By Hiram Edson
"Then they that feared the Lord spake often one to another."
From Bro. Edson.
BRO. SMITH:—I have for some time believed that we were in the Laodicean state of the church; but not till of late have I realized the weight and importance of the testimony and counsel of the faithful and true Witness to this church. His unqualified testimony is, that because we are lukewarm he will spue us out of his mouth. After this he represents himself as standing without, knocking for admittance. This he would not do if he were within doors. It is written, [2 Cor. xiii, 5,] Examine yourselves whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you except ye be reprobates. Compare with Gal. iv, 9–11, 19; Col. i, 27; Rom. viii, 10; John xv, 4–8.
Now if Christ in us constitutes our hope of glory, [see Col. i, 27; 1 Tim. i,] and if Christ be not in us, then are we not without a well-grounded hope? If this be so, how true is the testimony of the faithful and true Witness, that we are wretched, and miserable, and poor, and blind, and naked. I fear we do not yet fully realize our deep poverty, and wretched, miserable, blind and naked condition, as we should. I greatly fear that I do not. May the Lord impart the anointing eye-salve that we may see and realize our wretched condition. If we were in possession of the gold tried in the fire, the white raiment, &c., we should not be counselled to buy it.
I rejoice, though tremblingly, that a space and opportunity for zealous repentance of our lukewarmness is afforded us. I am glad of the sweet counsel for us to buy of the faithful and true Witness the tried gold, white raiment and eye-salve, and thus exchange our poor and wretched condition for one which is far more desirable. O may we have ears to hear the voice of him that knocketh, and open the door unto him before it be too late, that he may come in to us and sup with us and we with him. The Lord help us to overcome that we may sit with him in his throne, is my prayer.
Has the judgment upon the remnant truly come! How important then that we afflict our souls (be zealous and repent) or else our names will be blotted out of the book of life, and we be cut off from the house of Israel for ever. If the lukewarm would be zealous and repent they must repent now or never. If the unrenewed sinner would seek and obtain salvation he must obtain it now or never. The day of grace is closing; the mystery of God is almost finished. A little from this and a very great ransom can never redeem one soul. The unholy must then so remain.
Hiram Edson.
Martville, N. Y., March 21st, 1857.
ALEX. ROSS
By Alex. Ross.
From Bro. Ross.
Bro. Smith:—I would esteem it a privilege to say through the Review to the dear saints scattered abroad, that I believe it to be of the utmost importance to give good heed to the testimony of the faithful and true Witness, to be zealous and repent of all our errors and wrongs, that they may go beforehand to judgment, lest we be finally weighed in the balance and found wanting.
In looking over my past experience I find I have been a poor erring creature, and a very unprofitable servant; and ere I was aware I found myself miserable, blind, and wretched. One great cause of my present lukewarmness has grown out of unwisely giving heed to peculiar impressions and dreams, which I am fully persuaded are not from the right source. I do therefore lay them entirely aside; and humbly ask pardon of my brethren who have been grieved, or in any manner been deceived or led astray by me or my wrong influence. My prayer to the Lord is, that he will pardon and lead me in the right way, that I may with the saints have life, eternal life, in the kingdom of God. Pray for me that I may escape the snares that are set around me.
Yours in hope.
ALEX. ROSS
Caughdenoy, N. Y.
Awakening from Laodicean Lukewarmness
By J. E. Titus
From Bro. Titus.
Bro. Smith: My interest is still with the little flock. The truth shines with increasing brightness, and I trust I am making honest endeavors to follow its teachings.
The message to the Laodiceans found me on low ground. I saw its force, and felt in a measure its keen rebuke. It applied well to my case. I made some efforts to arouse myself from this deathly stupor, and get above the darkness that surrounded me. At times the Spirit of the Lord was with me, and again it appeared as though the good Being had left me to myself. The fault was all my own. I did not receive, because I asked amiss, and too often I did not ask at all. Satan hedged up my way with difficulties: small in their nature, but hard to overcome because of their number, and being presented when least expected. When I would do good, evil was present with me.
The Review aided me in the study of the Word, yet I longed to see some of God's messengers, who were bearing the ark from place to place, and showing sinners in Zion their transgressions. Isa. xxxiii, 14. Through the goodness of God I met with his people in Delhi, and well did those faithful brethren Holt and Cornell bear testimony against the lukewarm condition of God's professed children thus assembled. I felt to take new courage; and I saw that it only required a much stronger faith in God's promises to enable us to arise; that now was the time to buy gold tried in the fire, and white raiment that we may be clothed, and be ready when Jerusalem, the holy city, shall put on her beautiful garments. Isa. lii, 1; xlix, 18.
Never before could I see the force of the words, [Isa. lii, 7,] How beautiful upon the mountains are the feet of him that bringeth good tidings. The subject of this chapter as a prophecy, I think has its special application to this very time, when darkness shall cover the earth and gross darkness the people, [Isa. lx, 2,] when his watchmen are blind—ignorant—sleeping, lying down, loving to slumber. Isa. lvi, 10.
No sooner is the question asked, Watchman, what of the night? than the watchmen are striving for the tried gold, anointing their eyes, and getting on the white raiment, which done, they glide along the mountain-tops to arouse a slumbering people. How beautiful upon the mountains, &c.
None but those who, rarely if ever, have an opportunity of meeting with messengers, can appreciate the force of these words. How many calls we see in the Review for preachers "come this way." I can sympathize with such. Be faithful a little longer, my brethren; for we have the promise that though the Lord give you the bread of adversity and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers. Isa. xxx, 30.
The way of the wicked (false teachers) is as darkness, they know not at what they stumble. Prov. iv, 18, 19. They are without the light of God's word, depending upon their own and others' wisdom, they think they are rich and increased in goods, and have need of nothing. They are blind, and know not at what they stumble. They deceive themselves, and others; but God's children who walk in the light of his word cannot be affected with their influence. John viii, 31, 32.
Shall we take heed to this word of light shining in this dark place until the day dawn? 2 Pet. i, 19. This question, from its nature, is soon to be decided. The time is short, yet the means of safety are still within our reach; but I confess my fears that some will not use them, that they will choose the ways of their own finding out. My desire is to walk with the humble, despised remnant—"the croakers for the old paths, the ways of olden time, come-outers, advocates of the rerum primordia."
I believe the Lord is about to bless his waiting people with the gifts of the Holy Spirit. The testimony of Mark xvi, 15-18, is just as positive that the signs there spoken of, will follow them that believe, as that he that believeth shall be saved. But O how much there is for the remnant to do before these signs can follow. The world with all its honors, fashions, and allurements, must be given up. We are to take no thought what we shall eat, drink, or put on.
My desire is to give up all for God, and I pray that his opening providence will enable me to dispose of my small means in such a way as to benefit the cause, and be to the glory of his name. Jesus says, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, but he shall in this time receive all these things a hundred fold, with persecution, and in the world to come, eternal life.
Yours in hope.
Leslie, Mich.
J. E. TITUS.
Pressing On to the City of Light
By Albert Belden
From Bro. Belden.
Bro. Smith:—It is still our determination through the grace of God to press our way on through the mist and darkness of this world to that city of light. Surely the Bride says, Come, and the Spirit of the faithful and true Witness is also endeavoring to rebuke and chasten the loved ones who have grown lukewarm and careless in these few last moments of time. O how sad must be the situation of that one who will not hear his voice! Blessed are they which are called to the marriage supper of the Lamb. Rev. xix, 9. Then let us not sleep as do others, but awake, and repent lest we fall short of the prize.193
We feel truly glad to hear from the people of God from week to week through the Review and Herald and that the Spirit of the Lord is with the remnant of Israel, as dew and showers upon the grass. Micah v, 7.
We feel lonely and sad in our pilgrimage here, 'tis true, "but our aching hearts keep hoping on," that some may yet see the light and embrace the truth of the word. Albert Belden. Moore's Forks, N. Y., March 27th, 1857.
APPEAL TO THE SINNER.
By Mrs. R. Smith
THOUGH earth delights and charms us here, its treasures are but naught;
In wisdom's light 'tis clearly seen how dear its love is bought;
The price though now not realized, must soon be strictly paid.
For this the soul must perish soon, in hopeless ruin laid.
The second death must be endured in anguish and despair;
While you will see the righteous saved, no friend can reach you there.
O loss beyond all losses! Then what profit here to gain
This fleeting world, and call at last for endless life, in vain!
The blood of Jesus set at naught—rejected every call—
The spirit will be forced to yield, and let God's vengeance fall.
The wrath of God e'en now impends; and soon you'll feel its weight.
O flee for refuge while there's hope; full soon 'twill be too late.
A moment more the Saviour waits; for you his blood he pleads.
My blood! my Father, O my blood! forgive the sinner's deeds!
But if you still refuse to bow, and be by him forgiven,
You must be banished from the Lord, and find no place in heaven.
To free from sin and second death, the Saviour's blood has cost—
What weeping and what wailing when you see what you have lost.
God's justice will be manifest in your destruction sure;
And hopeless agony will be your portion to endure.
Once more in prayer I prostrate fall, once more I'll plead your case;
Have mercy, Lord, and here bestow unmerited free grace—
He's knocking now! he's wet with dew! O let the Saviour in;
He'll sup with you and you with him; he'll cleanse you from all sin.
He'll shelter from the coming storm; no plague shall e'er come nigh;
He'll hide from God's avenging wrath, and you shall never die.
Life's water pure is here: come, drink! 'tis freely offered still;
The Spirit and the Bride say, Come! Come whosoever will.
MRS. R. SMITH,
West Wilton, N. H.
ADALINE J. MILLS
By Adaline J. Mills
From Sister Mills.
Bro. Smith:—I feel as though duty required me to speak a few words through the columns of that now precious paper, the Review; for none, I think, can have ever opposed it, as well as the truths it taught, (the Sabbath excepted,) more than I have done in my heart; though, through fear of wounding the feelings of my husband, who is a firm believer in the Third Angel's Message, I have said but little.
About four years since I made a profession of religion, and united with the Presbyterian church of Portville, N. Y. I came to this State in the Fall of 1854, and the following Winter read many of your publications. Those on the Sabbath were so plain I dared not disbelieve; therefore I embraced it; but the rest of the doctrine, and especially that of "Man not Immortal," were so much in opposition to what I had been taught, that I steeled my heart against these truths, and would not be convinced. I therefore called it one of "Satan's own devices," and would not allow myself to read or examine.
But when I read the message to the Laodiceans, as it came in the Review, praise be to the Lord, he sent its truth even to my heart, and I was led to inquire, "What must I do to be saved?" I attended the conference at Locke when Brn. Holt and Cornell were there, feeling that I must hear as it were for my life; and I feel that the Lord has in some measure loosed the bond wherewith I was bound, and opened the eyes of my understanding, that I might see the sublime beauty of those once despised truths.
Yes, I believe that Jesus is soon coming. O, do we realize the time in which we live? Are we waiting for the coming of our Saviour? How many of us at this time could hail his appearance with the exclamation, "This is my God, I have waited for him?" We cannot be waiting unless ready; therefore let us have our lamps filled, that when the bridegroom cometh we may have no need to go and buy oil; for if so, though we call, "Lord, Lord, open unto us," he will answer, "Verily, I say unto you, I know you not."
My prayer is that none who have ever heard the sound of the Third Angel's Message may have these words addressed to them; therefore may the Lord help each and every one of us to be in earnest, to be zealous and repent, buy gold tried in the fire, white raiment, and eye-salve, that we may move right in all our ways.
ADALINE J. MILLS
Conway, Mich., March, 1857.
Encouragement for the Scattered Poor
By S. Flanders
From Sister Flanders.
Dear Brethren and Sisters :—I have often been cheered while reading the testimonies and resolutions of those that still hold on to the truth. I have not written for many reasons, as I have been out of health for some years, and not able to read much, yet I have been thankful for the Review in my lonely hours. Through the blessing of the Lord I am enjoying better health now.
Dear brethren and sisters, I feel that I am not what I should be to enter into the joys of my Lord, and while I hear the glad tidings of many returning with full purpose of heart to be ready for the outpouring of the Holy Spirit, I feel like humbling myself before the Lord. O that the Lord would help us to arise and be more fervent at the throne of grace. I believe the Lord will forgive and receive us if we are sincere before him.
I would say a few words to the poor of the flock, who are scattered in lonely places, and cannot meet with those who have more strength. When we sit in darkness the Lord will be a light unto us, only let us turn to the Lord with full purpose of heart. I believe he will bless us with more means of grace and help us to walk in his way, though scattered from those we love in the Lord. As one remarked, Our communications in the paper are like a conference-meeting; so let all of us, though poor and unworthy, cast in our mite, and express our desires to arise from our lukewarm state. May the Lord help us to take words and turn to him, that he may clothe us with white raiment, and prepare us for his kingdom.
Your sister in tribulation and patience.
S. FLANDERS.
Bowdoirham, Me.