disobedient, shall be cast into the place prepared for the devil and his angels, where "there shall be weeping and wailing and gnashing of teeth," while the righteous shall enter into life eternal; and if the continuation or duration of these different states be expressed by the same terms in the original, who will say they shall not co-exist with the throne of God?

We are aware that the eternity of bliss awaiting the righteous has additional basis upon which to rest, besides the simple words "everlasting life," "eternal life," &c. This is not the question. The question is, Do these words of themselves, as a part of the truth, contain the idea of unending existence? if so, the matter is settled, seeing they are equally applied to the righteous and the wicked. The fact of the resurrection of Jesus Christ from the dead, to enjoy eternal life, is given as one of the grandest motives to induce sinners to seek after the enjoyment of the same blessedness. It is also given for the comfort and security of all those who are truly his children. "Because I live, you shall live also."

The words to "sit," "stand," "walk," "run," &c. are words containing ideas; still they may be applied to animals, men, angels, devils, or the Son of God himself. "Sit thou on my right hand till I make thy foes thy foot-stool." So the terms "world," "age," "for ever," "everlasting," "eternal," &c., when occurring in the scriptures, may refer to this world with its ages or dispensations, &c. or they may refer to the next world, with its endless durations of happiness or misery, as the case may be. The connexion alone must determine the sense in which they are to be understood.

The criticism on Ephesians iii. 21, in reference to the word all, we do not fully understand, and therefore shall merely quote the passage as translated by brother Campbell and others. "To him be glory in the church by Jesus Christ during all the endless succession of ages. Amen." This appears to me to refer both to this world and the next-to the eternal or immortal ages of the church. He has set up a kingdom which shall never be destroyed; but the glorious and full development of which, is still in the future.

In conclusion, we remark that there are three different and opposing theories, respecting the future and eternal state of the wicked, agitating the minds of some of the disciples of Jesus. We think it matter of regret that it is so, seeing they profess to be bound in their onward and upward course for eternal life. Let each one seek to save instrumentally as many as possible from the wrath to come, and leave the rest in the hands of him who will judge the world in righteousness by that man whom he hath ordained.

The first theory for which some contend is, that there will be an universal restoration to happiness and immortality of all who have, during the long succession of ages, been connected with this mundane system, so that we may hereafter expect to see the devil with Judas the traitor, and all their long train of guilty associates, finally walking arm in arm up to the gates of paradise, demanding admittance as the saved and sauctified of the Lord!

The second theory is, that the sufferings of the wicked, insome purgatorial place of punishment, will be only for a limited time; and

when the accusations of a guilty conscience and the wrath of God have inflicted sufficient of their withering and blasting influences upon the body and soul of the sinner, he then becomes unconscious, and is annihilated for ever. This theory, even could it be proved to be true, is not very cheering for the man who is still determined to go on in his trespasses.

The third theory is, that of an unending life in a state of misery, without the least hope of release; but which in every case shall be according to the physical, moral, and intellectual responsibilities of the parties, and of the crimes they have committed, whether they be demons or men.

Now it were needless to remark, that each of these conflicting theories cannot be true; it may be that none of them are strictly correct. But suppose we could select any one of them as indisputably certain, of what moral advantage, we ask, would it be to those who have been attracted by the cross of Christ-inspired by the amazing love of God in the gift of his Son Jesus Christ our Lord, whose hearts and souls are fixed upon gaining eternal life? None whatever. It is true Paul said, knowing the terrors of the Lord we persuade men; but the ambition of his heart was that he might know him (Jesus), and the power of his resurrection, and the fellowship of his sufferings, that he might thereby be made conformable to his death, if by any means he might attain to the resurrection of the dead in Christ, and be brought with them into the presence of God and the Lamb for ever and ever. May it be the ambition of every disciple of Christ constantly to sow to the Spirit, that from the Spirit he may have the honour to reap life everlasting! J. W.

ON FASTING.

Shrewsbury, November 26, 1846. DEAR BROTHER.-I should feel obliged if you would either in a private letter, or through the Messenger, answer the following query— Is fasting a Christian duty? E. H.

ANSWER.

THE Christian Lawgiver has not appointed any particular days for fasting; still there are many examples both in the Old and New Testament of this duty being attended to on important and solemn occasions. Without referring to the former dispensation, we may notice, that the Saviour who was made in all points like unto his brethren, after he was filled with the Holy Spirit, fasted forty days and forty nights, the design of which was, that he might set an example to his followers how to resist the idolatry-worldly-glory-self-sufficiency, and presumption presented to them by the devil, who claims to be the god of this world, but whom Jesus came to conquer and to destroy on behalf of all his people. This fasting of our Lord's was no doubt supernatural but pampering the appetites, which always creates a spirit of domination and pride, is incompatible with the various and conflicting duties of a Christian soldier.

:

The Saviour, in his sermon on the Mount, gives instruction to his

disciples in reference to many personal duties, and the manner in which he wishes them to be observed, among which we find almsdeeds, prayer, and fasting.

At such a period as that occasioned by the crucifixion of the Lord, he said the disciples would fast, and no doubt they did so; though it might be on that occasion more from grief of heart, than from religious principle. He, on that occasion, according to his promises, saw them again, and turned their sorrow into ineffable joy, by the fact of his resurrection from the dead.

Subsequently to the ascension of our Lord, the disciples, during their pilgrimage on earth, often fasted, sometimes indeed from necessity (2 Cor. vi. 5; xi. 27.), and sometimes from choice, and as a personal religious duty. (Acts xiii. 23.) The latter no doubt would be more pleasant than the former; still on no occasion were they to look dismal as did the hypocrites who appeared unto men to fast.

When bishops and deacons were to be chosen and ordained in a congregation of the Lord's, it was done with fasting and prayer.

The Corinthian converts, prior to their conversion to Christianity, had been trained to the exercise of their uncontroled and licentious passions. The Apostle who had begotten them to Christ, through the truth, exhorted them to give themselves to prayer and fasting for a time, that they might obtain self-government, and that Satan might not tempt them for their incontinency and disorder. When, therefore, any solemn and important duty is to be attended to, whether of a personal, relative, or of a public character, fasting and prayer are imperative Christian duties, binding upon all the disciples of Christ. The Bridegroom has been taken from us for a time, but he will see us again. These, then, and not the future, are the days for fasting and prayer. J. W.

DISORDERLY CONDUCT,

Wrexham, December, 1846.

DEAR BROTHER.-I am induced, for the information and satisfaction of the church in this town, to request your opinion on the following case:-Suppose an individual, once a member of a church, but who had been several times put out for disorderly conduct, expresses a wish to be again united with the church; the brethren, however, taking into consideration the fact of his having been so repeatedly re-instated, and having no confidence in him, owing to his disorderly conduct whilst unconnected with them, affectionately and kindly admonish him upon his professed reformation. The individual, instead of receiving such admonition in the Christian spirit in which it was given, takes offence-neglects meeting with the brethren-traduces several of them-and seeks spiritual food from the popular denominations. Being well instructed in the Scriptures, he did not feel satisfied with their teaching, and therefore seeks admission in a neighbouring sister church, distant five miles from the one he originally applied to. I ask you, therefore, Mr. Editor, for your opinion on the following query:

Would such church be acting scripturally in receiving such an

applicant, knowing all the circumstances of the case, and the reasons why admission was refused him by the church to which he first applied?

ANSWER.

J. P.

WHAT is implied by the term "disorderly conduct," we cannot say. There are many brethren and sisters whose conduct, in some respects, is disorderly, but who are more the objects of instruction and reproof than of exclusion; hence Paul said to Timothy, "In meekness instructing those (brethren) who oppose themselves;" if God peradventure will give them repentance to the acknowledgment of the truth, that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

Had our friend the Querist said, the person had been put away several times for immoralities, or for infidel conduct, we should have understood him much better; and in that case should scarcely imagine a church of Jesus Christ, at five miles distance, which knew all the circumstances of the case, would receive such an one into her fellowship. Certainly this would be partaking of other men's sins.

Every disciple of Christ, and every community of disciples are called upon to maintain purity of heart, of life, and of fellowship, in public and in private. For without holiness no man can see the Lord. And it is our deliberate opinion, founded, as we conceive, on apostolic example, that no church ought to receive any member, not even those whose behaviour is as becometh the Gospel, without a written recommendation, signed by two of the officers of the church to which such member belongs; but even this requires the exercise of patience and forbearance, seeing that many congregations have been in disorder and grief; and the more peaceful especially the weak of the flock, have been glad to retire to the abodes of unity and love, rather than meet, under such circumstances, with the congregation to which they stand more immediately connected. J. W.

ITEMS OF NEWS.

Nottingham, January, 1847.

THE congregation in Nottingham, during the year 1846, has passed through the usual and conflicting stages connected with this pilgrimage state. Her number still remains about two hundred, most of whom are poor in this world, but we hope are rich in faith and heirs of the kingdom which God hath prepared for them that love him. Two have fallen asleep in Jesus, one of whom was sudden and unexpected. At the Lord's table on the first day of the week in her usual health, and the day but one after in eternity! Such are the ways of God with his people. Three of our number have removed to London to reside there for a time, and we are happy to know they fill up their place in the congregation assembling in that city. Two sisters, young converts, have removed with their parents to Calais. Alas! for the danger of those who cannot, and those who will not attend to the institutions of the Lord. Some have removed to other parts of the country in quest of employment. Eight have been added by confession and immersion, and seven or eight from other congregations of immersed believers. Some have been cut off for disobedience. Still, we shall be warranted in saying, that a good degree of peace, truth, unity, and love, are in existence amongst us. May the Lord increase their activity an hundred fold in the hearts of all the brethren! J. W.

Huddersfield, December 21, 1846.

AFTER the meeting last evening we had an intelligent confession of faith in Jesus as the Messiah, from a person who had attended the meeting of the church for several weeks back. He has been buried with Christ in baptism this morning, planted in the likeness of his death, and raised in the likeness of his resurrection, to walk in newness of life.

H. S.

London, January, 1847.

THE proclamation of the ancient gospel, and the pleadings for primitive Christianity, have not been unsuccessful. During the last three months, fifteen penitent believers have been immersed into the Lord Jesus for the remission of

all past sins. Several very important arrangements have been made for carrying on the work; and peace, unity, and love prevail.—Bible Advocate.

FOREIGN NEWS.

In a letter from brother Beadman, dated New York, December 14, 1846, we learn the following items respecting brother Reid, who some two years ago emigrated to that city.

BROTHER REID remains very poorly, subject as usual to great and sudden changes. Some days he appears well and in the enjoyment of the blessings inseparably connected with existence, as well as the incomparably superior ones of a confident hope of the gospel of Christ, on others a great change comes over his brief and stream-like happiness, and almost complete parallysis prostrates the whole man, and he lies on his couch a scarce breathing mass of atoms, with apparently nothing left but the echo of a sense that "once he was." Sick, however, as brother Reid has been his days have not passed without bearing some report in his favour, for besides occasional discourses he has been instrumental in effecting a change in our church, which despite considerable misapprehension and prejudice, the brethren cannot fail to appreciate.

Brother Reid has now left us for a few months. He has taken an experimental tour to prove what effect it will have on his health, a journey with a brother Taylor, to the far off regions of Milwaykey. He arrived safe, and in pretty good health, considering the fatigues incident to so long a journey. We hope his complaint will be left in that wild land of log huts, and that speedily he may return amongst us to spend his last days in a manner that will eventuate in the conversion of men, and the glory of Christ and of God.

Burlington, Boon County, Missouri, March 7.

I HAVE received into the churches at Vevay and Republican, Switzerland county, Indiana, within the last year, about fifty-seven persons; and the whole number of additions by my ministry within the last five years, amounts to about seven hundred and fifty.

I am now labouring at Cynthiana, Harrison county, and Mount Carmel and Cooper's Run, of Bourbon county, Kentucky; at all of which places, I think a majority of the members are improving in Christian character. May the good Lord greatly bless them! J. M. HOLTON.

Pittsburgh, Pa., March 7.

We have had our brother J. H. Jones labouring in our meeting in Alleghany City for some time past, say about two weeks. The result has been sixteen persons added, each of whom obeyed that form of doctrine preached first at old Jerusalem. Our brethren attended in large numbers throughout the meeting, and frequently had to stand up that strangers might have seats. In a word, we have had a refreshing season; and now that brother Jones has left us, we prey the Lord's blessing on him wherever he goes. L. O. C. NICKLIN.