witnesses enough already. Why, then, does God make such a sacrifice? Why pay such an exorbitant price? Why sacrifice the most precious blood in the universe, if the honor of the divine law can be maintained and souls redeemed without it? And where is the goodness, to say no more of the wisdom of God, in permitting his Dearly Beloved Son, in whom he was always well pleased, to endure so much undeserved and unnecessary sufferings? We are sinning mortals, and deserve to die; but this cannot be said of the Lamb of God. He was holy, harmless, and separate from sinners. He merited not the displeasure of his heavenly Father; and if his Father so far withdrew his divine protection from his Only Son, as to give him up unnecessarily into the hand of a murderous rabble,-if he so far closed his ears to the cries of his Dearly Beloved, as to leave him to be mocked, scourged, buffeted, and crucified, where, heaven and earth ask with distrust and amazement, WHERE IS THE GOODNESS OF GOD? Let such a sentiment as this obtain, and the universe would revolt and withdraw its allegiance from a throne too weak and too indifferent to protect the loyal and innocent.

3. We object to the Socinian views of the atonement, because the scriptures attribute our salvation to the death and mediation of Christ, but not to the death of any others who have died martyrs. Now if Christ died as a witness to the truth only fell, by the hands of his enemies; if such a death could have any thing worth naming, to do with our reconciliation to God, we should find our salvation referred not to the death of Christ alone, but to all the saints who have sealed the truth with their blood. It is frequently caid that the liberties of our country were purchased by the blood of our fathers. General Warren is much distinguished for the part he took in that perilous struggle. But no one thinks of attributing the liberties of his country to the death of Warren. We speak and think of him only as one among many who suffered or died to deliver their country from the infatuation of Great Britain. But when we come to the Records of our faith we find no one of all the suffering and martyred saints sharing with Christ the honor of redeeming us to God by their blood. The language of the word of God is, "All we, like sheep, have gone astray *** the Lord hath laid upon him the iniquity of us all."**"He hath borne our griefs and carried our sorrows.' * * "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed." We are said to be "justified by his blood," and when enemies "we were reconciled to God by the death of his Son," and by his "blood we are said to be cleansed from all sin;" and the redeemed in heaven are represented as ascribing their salvation to the death of Christ. In their choral songs they say, "Thou art worthy to take the book and to open the seals thereof; for thou wast slain and hast redeemed us to God by thy blood, out of every kindred, tongue, and people, and nation." Isa. liii. 3-6: Rom. v. 9, 10: Rev. vi. 8.

4. We protest against the Socinian views of the atonement, because they imply that the death and sufferings of Christ were all inflicted upon him by his enemies, which is not true. This sentiment is not only implied by the hypothesis that the blessed Redeemer died only as a martyr, but it is fully and frequently expressed by those who

stumble at the cross. That the enemies of the Saviour laid wicked hands upon him, and were engaged in crucifying him when he made his soul an offering for sin, is true; but that they had power to take away his life, or that they inflicted the mighty aggregate of his sufferings, is not true. Hear the Prophet Isaiah on this point:—

"It pleased the Lord to bruise him; he hath put him to grief, when -thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days and the pleasure of the Lord shall prosper in his hands." Isa. liii. 10. Hear the testimony of the Faithful and True Witness:-"I lay down my life that I might take it again: NO MAN TAKETH IT FROM ME, but I lay it down of myself. I have power to lay it down, and I have power to take it again." John x. 17, 18.

Besides, if the death of Christ was wholly inflicted by his enemies, what mean those dreadful agonies in the garden when no mortal was near? There we behold the Lamb of God prostrate on the ground, in deepest mental agony. So intense were his sufferings that he was bathed in a bloody sweat, and exclaimed, "My soul is exceeding sorrowful even unto death." This agony, which seems to have been the most dreadful which he ever endured, was not inflicted by the hands of wicked men. To say it arose from the apprehension of the near approach of his murderers, is to charge the holy Jesus with almost deplorable imbecility and cowardice. There is another difficulty here which is worthy of serious consideration. It is this: If the death of Christ was a death inflicted only by his enemies, his sufferings must have been physical. Men can kill the body, but cannot kill the soul. But how was it when the Lord Messiah died? Was his death confined to the body? Hear his dying groans: "My SOUL is exceeding sorrowful, even unto death." Matth. xxvi. 38: Mark xiv. 34. "He hath put him to grief; when thou shalt make his soul an offering for sin "Isa. liii. 10. Here then the soul of Christ is represented as suffering death, being made an "offering for sin." But we cannot see how wicked men could make the SOUL of Christ an "offering for sin."

5. We will name one more objection to the hypothesis under consideration, and leave this subject for another occasion. It is this: If Christ died only as a martyr, he died the most ingloriously of all Christian martyrs. It is a distinguishing trait in the death of those saints who have fallen by the hand of violence, as witnesses for the truth, that they have been wonderfully, almost miraculously sustained in the dreadful conflict. Read the history of the death of Stephen. How calm! How heroic he falls asleep! He bends his knees in prayer -he sees heaven open; and, wrapt in beatific vision, he prays for his murderers, commends his spirit to Jesus, and falls asleep! Look at the Apostle Paul. He died a martyr at Rome during the reign of Nero. Hear the triumphant notes which he raises, as he nears the scaffold: "I am now ready to be offered; the time of my departure is at hand. I have fought the good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; not me only, but all who love his appearing." Look into the book of Martyrs, and see how calm and triumphantly those saints who have fallen by wicked hands, have fallen asleep. With their last breath they have smiled upon their enemies and cried, "Welcome the

eross of Christ!" "Welcome eternal life!" But when we contemnplate the Redeemer in his death and sufferings, behold what a contrast! He is overpowered with mental agony. Before his enemies approach him, he falls agitated upon the ground, and shrieks out, "My soul is exceeding sorrowful even unto death." He sweats, as it were, great drops of blood, falling to the ground, and ejaculates: "My GOD, MY GOD, WHY HAST THOU FORSAKEN ME!!

Why is the Lamb of God agitated? Why so swallowed up in view of death, if that death is only the death of the body? Is Jesus afraid to die? Does he shrink from the prospects of the eternal world? No-blessed be God, he is himself the Resurrection and the Life. The secret of this overwhelming agony is, "HIS SOUL WAS MADE AN OFFERING FOR SIN." Isa. liii. 10. More hereafter.

R.

CONVERSATIONAL IMPROVEMENT.

THERE are very few Christians who seem to be impressed with the necessity of the Apostle James' injunction-"Let every man be swift to hear, slow to speak, slow to wrath." Much, very much is needed to purify the pulpit, the public vehicles, and the family hearth, on the subject of speech. In the presence of a friend we speak sparingly of his faults and foibles; but in his absence how freely we expose and ridicule them! And yet one is present always, who is more jealous of our character than we are of the presence of him whom we ridicule when he is absent. He that fears God will be sparing of denunciations on the absent; because, though he may have nothing to fear from the individual denounced, yet he knows how easily men are deceived by appearances; he will be, therefore, "slow to speak." The censoriousness of some persons would make one think them entirely free from faults, and infallible in judgment; for, without any misgiving, the motives of others are adduced with all the certainty of historic fact. Our common fireside conversations need improving both in matter and manner. The subjects of most of our conversations are the world-the fashions-the persons—the characters—the circumstances

he religions, either of the living or of the dead. The world is a great theme; politics, sciences, arts, trades, and professions of all kinds come in here. The crops, the markets, the prices, the wages, the money, &c. all demand a share of attention. The fashions-yes, according to that common saying, "you might as well be out of the world as out of the fashion;" how many slaves there are to the "lust of the eye!" The persons-and what criticisms are here spent on the works of God! A man has nothing to do with the form of his head, the color of his hair, the length of his face, nor with the height nor breadth of his frame. And yet the deformities, or the untastely com binations in a man's frame are twitted at as though every one had the moulding of his body, as he has of his character! The characters how tender should we be of character, because it is of human forma tion. How can we expect perfection from a creature so weak as man? Who knows the motives from which an action proceeds? Do we know always the leading prompting motive from which we act ourselves?

If not, what daring we manifest when we so unceremoniously give coloring and character to the motives of others. Let us hear the good word on this subject. The Apostle Paul says, "For I know nothing by myself; yet am I not hereby justified; but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and wilĺ make manifest the counsels of the hearts: and then shall every man have praise of God." 1 Cor. iv. 4, 5. Again he says, "Let us not, James the Apostle says, therefore, judge one another any more. "Speak not evil one of another, brethren. He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge." Solomon says, "He that justifieth the wicked, and he that condemneth the just, even they both are abominations to the Lord." Who is so well informed, so prudent, and so infallible in judgment as not to be liable to this condemnation? The circumstances the estate, the papers, the debts and dues, the extravagance or penuriousness, the misfortunes or good fortunes, &c. &c. all take character from our likings or dislikings of the person who is the subject of remark. Very often we should have done exactly as the person we condemn did, if we had been placed in similar circumstances. Let strict scrutiny and rigid judgment begin at home, and operate on our own case and conscience; and let charity, that always hopes for the best, go abroad. The religion-"Every man must give account of himself to God," especially as to his religion; and "happy is the man who condemneth not himself in that which he alloweth." Is not our own shortcoming more evident to our own heart than the perverseness or wickedness of others? This should teach us moderation; and if we see an unfortunate person making mock at religion, let us pray for him, and, if possible, teach him better. "They that forsake the law praise the wicked; but such as keep the law, contend with them." Prov. xxvii. 4.

The above remarks are made on the common conversations of our friends and brethren, with a view of showing that we often err in being too swift with the tongue, when that member is under the influence of the feelings, and not moved by that love which "thinketh no evil." We have pointed out the stumbling blocks in the old path for the purpose of showing "a more excellent way."

MOSES Said to the children of Israel, "And these words, which I command thee this day, shall be in thine heart; and thou shalt teach them diligently unto thy children; and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up." Deut. vi. 6, 7. The Psalmist says, "O give thanks unto the Lord; call upon his name; make known his deeds among the people." Here now is a noble subject, worthy of our tongues and memories. Again he says, "Talk ye of all his wondrous works." This is a legitimate use of our powers; and O how much it is calculated to make us God-like. Godliness consists in imitating our heavenly Father. What themes the Bible unfolds of the ways and works of God, all which should have an abiding place in our memories: "Remember his marvellous works that he has done; his wonders, and the judgments of his mouth."

Again, "Bless the Lord, O my soul, and forget not all his benefits; who forgiveth all thine iniquities; who healeth all thy diseases."

If, then, instead of the ordinary topics of conversation among us, about the sects, their errors, and their preachers-the comparative excellencies and defects of our own brethren, we substitute the facts of the word of God-the evidences of his love, his mercy, his longsuffering, and his justice-hundreds of instances concerning each being in the Bible, we shall make a happy exchange. If the Jews must recite the word of God to their children on all occasions, surely we who have tasted his love through Jesus Christ ought to be more careful to impress our children, that they may love and serve the Lord.

J. H.

ABUSES OF THE PRESS.

Jeffersontown, Ky., January 19, 1841. Brother Campbell-I HAVE told you before, and now tell you again, rejoicing, that I have been ardently engaged in the cause of the reformation for which you plead, for nearly the last three years; and during that time the Millennial Harbinger, and the different publications of other brethren, have had no small share of my attention. I believe they have done much good in presenting and enforcing the truths of the Bible; but, from some recent indications, I very much fear that the good that has been done in days past will be counteracted or very much injured in days to come. So that the future usefulness of the press in this great cause of reformation, has, to my mind, become very problematical.

These doubts are forced upon my mind from the fact, that when two distinguished brethren fall out by the way, the whole difficulty must be spread abroad to a gainsaying world; and if a church (say at Baltimore) should be split and torn to pieces, a pamphlet is published, and perhaps a whole number of the Harbinger claimed, in order to publish to the world, that some of the brethren and the editor of the Harbinger have either done wrong, or failed to do right. The discussion about Our Name has, perhaps, done good; but I think ought now to stop.

I am persuaded, that if this practice be continued, the press will prove a curse instead of a blessing. And, if you please, I will take this opportunity to record my voice against all such publications, and to implore the brethren who edit periodicals, and all others, not to offend in like manner again. I could say more, but I forbear, and will close by requesting you to give us an essay on the subject.

Yours in the bonds of peace; and, as is my custom in all that I write, I subscribe, JAMES POMEROY.