The Review and Herald, Review and Herald, Vol. 47, No. 16.
IS THE END NEAR?Page 1
IS THE END NEAR?
By Dudley Marvin Canright
TEXT: “So likewise ye, when ye shall see all these things, know that it is near, even at the doors.” Matt. 24: 33. The end will come sometime; the Judgment will set; probation will close; Christ will return. God has promised it. We believe it. Do you? Why may it not be now? Somebody will live to see it. Why not we? Do you say that you see no signs of its coming? Have you watched for them? Have you thought upon this subject? Do you know what the signs are to be? If they should come to pass, would you recognize them? Have you studied the Bible upon this point? or have you been so intent upon other matters that you have given this subject no thought? Or, if you have thought of it, has it been with anxiety and effort to ascertain the truth? God does not force men to see and believe his truth. His promise is to those who are watching, and searching, and praying. The popular churches can give you no light upon this subject, for they are in the dark themselves. The advent of Jesus is ignored and scoffed at by them. We warn you to be careful that that day does not come upon you unawares. In Daniel 2, God has given a prophetic outline of the history of the world under the image of a man. Commencing with Babylon, there were to be four great kingdoms, the last divided into ten parts. Then the end of the world should come. Please read that chapter. This prophecy is now all fulfilled, excepting the end, as you must know if you have examined the subject at all. The great prophecy of the 2300 years of Daniel 8:14, pointing to the cleansing of the heavenly sanctuary, which is the work of the Judgment, also ends about this time. See Scott, Fletcher, and others upon this question. There are ten distinct chains of prophecies in the Bible, each one pointing to the end of time and the setting up of God’s kingdom. A slight examination of these must convince any one that we are in the last link of each of them. Now notice some of the New Testament prophecies. In answer to the question, “What shall be the sign of thy coming and of the end of the world?” Matt. 24: 3, Jesus says, “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come,” Matt. 24: 14. He does not say that all nations shall believe the gospel, be converted by it, and have a thousand years millennium before the end. No; it is simply to be preached to all nations for a witness against them. Then, not a thousand years after, shall the end come. Is this prophecy reliable? Do you believe the words of Jesus? Well, have they not been fulfilled? Do you not know that the whole world has the gospel preached to them to-day? There is not a nation who has it not. Listen to the following testimonies upon this point. The editor of the Christian Union says, “The whole world has been ransacked and explored; there is not a corner on the globe where Christianity is unknown.” The Bible has been translated into about three hundred languages. Every nation has now heard the gospel. The prophecy of Jesus is fulfilled. Will his promise now fail? No, never. Then the end is at hand. Another fact has a strong bearing on this question. The light of God’s truth commenced in Eastern Asia, as far back as the days of Abraham. Steadily it has been making its course westward, till, like the sun, it has gone around the world. Asia had it first; next Africa stretched out her hands to God; then Greece and Italy were lighted up by the labors of Paul and his successors; soon the heart of Europe was warmed by the great Reformation, in the days of Luther and his successors; next the pure gospel under Wesley came West, not only to England, but it shone across the waters of the Atlantic, and lightened up all America. And now, quite across this continent, yea, among all the islands of the Pacific, this light is shining clearly. The end has been reached, the globe has been girdled, all nations have heard, God’s appointed time has come,—the harvest of the Lord. Come to Judgment, ye nations of earth. Your allotted race is run. Another fact has a strong bearing upon this question. It has been the faith of the church that at the end of the six thousand years the end would come. This faith has been well founded. There is something peculiar in the number seven in the Bible. Six days of creation; the seventh, the Sabbath of rest. Six years the Jews were to till their land; the seventh it had to rest; and so in many other instances. Just so we believe that after six thousand years, the seventh will be a thousand years of rest to the earth: Jesus will come, take his saints to Heaven, destroy the wicked from the face of the earth, and then it will be entirely desolate a thousand years, and thus enjoy its Sabbath. That the six thousand years are now just closing is agreed by all. Of course no one can tell just the year of the end, but that it is not far from this time is evident. This strongly indicates that the end of the world is at hand. As a definite sign of the end, and that the last generation has come, the Lord has foretold that the sun and moon should be darkened, and that the stars should fall. This sign is made very prominent in the Bible, every time in the same order, with the same events following. See Joel 2:10, 11, 30, 32; Joel 3:13–16; Matt. 24:29–34; Mark 13:24–30; Luke 21:25–32; Rev. 6:12–17. Please read these scriptures, as I have not space to quote them. You will find them very plain. All three of these signs have been remarkably fulfilled. May 19, 1780, the sun was darkened according to the prophecy. Beginning to grow dark about the middle of the forenoon, it became so dark at noon that persons could not see to read without lighting their lamps. The legislature of Connecticut, being in session, had to adjourn. It was so dark that the fowls went to roost; cattle came lowing to the barn-yard; frogs began to peep, the night hawks came out, and everything bore the appearance of gloom and night. The uncommon darkness lasted fourteen hours, or till after midnight. It could not have been an eclipse of the sun, as a total eclipse lasts only about five minutes. Scientific men have never been able to give a reason for it. So remarkable was this day that Noah Webster has noticed it in his dictionary, as the “Dark Day.” See Explanatory and Pronouncing Vocabulary of Webster’s Unabridged Dictionary. That night, though the moon had fulled the day before, was so dark that white paper could not be distinguished from the blackest velvet a few inches from the eyes. One writer says it was so dark that the darkness could be felt. The general impression was that it was a sign of the day of God, and that the Judgment was at hand. Nov. 14, 1833, the stars fell. Thousands are now living who witnessed that remarkable shower. Prof. Olmstead, the celebrated astronomer of Yale College, says, “Those who were so fortunate as to witness the exhibition of shooting stars on the morning of Nov. 13, 1833, probably saw the greatest display of celestial fireworks that has ever been since the creation of the world.” So remarkable was the falling of the stars that it is put down in books on physical geography, natural philosophy, and astronomy, as the most wonderful ever known. They fell thick and fast like snow-flakes in a heavy storm. It looked as though the very heavens were raining balls of fire. This is just what the prophecy foretold. The Lord says when you see these things, know that the end is near at hand. Modern spiritualism is another marked sign of the end. If I had space I could quote many scriptures plainly foretelling spiritualism, as the last sign just before the end. Here is one: “And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief.” Rev. 16:13–15. When is this to be? When Jesus is just about to come as a thief in the night, and when the battle of that great day of God Almighty is at hand. Then the prophet says the spirits of devils will go every where over the world, working miracles to deceive the people. To the same effect see Matt. 24:23, 27; 1 Tim. 4:1–3; 2 Thess. 2:8–12. Spiritualism arose in 1848. In about a quarter of a century it has made 10,000,000 converts and it is spreading with wonderful rapidity. It does do miracles. It performs wonders. It claims to be the work of spirits. The Bible says it is the spirits of devils, and that it is a sign of the end at hand. Wonderful storms by sea and land, and earthquakes, are to be another sign of the end. See Luke 21:25; Rev. 11:18, 19; Rev. 16:17–21. Every observer must be aware that the last few years have been remarkable in this very respect. Of the frequency of earthquakes the Christian Statesman, of July 17, 1875, says, “The continued occurrence and great severity of earthquakes has distinguished the period in which we are now living above all others since the records of such phenomena began to be generally preserved.” The New York Observer says, “There has been a perfect epidemic of sad disasters by storm and flood during the present summer.” Look at the terrible fires, destructive floods, fearful storms of thunder and lightning, which have occurred in the last few years. These are only precursors of the wrath of God which is soon to destroy a guilty world. Just before the end the earth was to be morally corrupt, as in the days of the flood. See Matt. 24:37; Gen. 6:5, 12. That the world is becoming fearfully corrupt is testified to on all hands. Says the Scientific American, “It is admitted by all parties that crimes of the most outrageous and unprecedented character abound throughout the country, and probably throughout the world, to a degree wholly unparalleled.” Testimonies like these may be read from almost any paper. Lying, cheating, forgery, stealing, adultery, murder,—these are the order of the day, and rapidly increasing. Look at the corruption of our great cities. If God overthrew Sodom for its crimes how much longer can he spare these cities? A spirit of war, and great preparations for war was to be another sign of the end. See Rev. 11:18; Joel 3:9–15. Now look over the world. See the vast military camps. Not less than five millions of soldiers are in arms. See the wonderful preparations for war everywhere, the terrible weapons of destruction which are being formed. They are preparing for the battle of the great day. Religiously, the professed church of Christ is in just the condition foretold in the Bible, as another sign of the end near. See 2 Tim. 3:1–5. Particularly love of money, love of pleasure, formality, etc., were to be prevalent sins among those professing godliness. This was to be the condition of things. Alas, the picture is but too truly filled up. The old simplicity and the power of God has died out of the churches. They are asleep, dreaming of a temporal millennium. Their pastors are fattening on high salaries, and feasting with the ungodly, while they are mocking at the coming of the Lord. But hark! what do I hear? All over this land, in every city, through the villages, out in the country, everywhere, is heard the solemn message of warning, “The Lord is coming; the Judgment is at hand; the day of wrath is near.” For nearly forty years this solemn cry has been sounding through the land, though hated and disbelieved by the great mass, just as Jesus said it would be. See Matt. 24:37. I repeat my text again, “So likewise ye, when ye shall see all these things, know that it is near, even at the doors.” “Can you not discern the signs of the times?” Reader, stop; open your eyes, and give attention. Look at this subject. We warn you, if you do not, you will soon repent of it. Are you ready? Are you reconciled to God? Are you prepared to meet your Judge? In the words of the apostle we warn you, “Beware therefore, lest that come upon you, which is spoken of in the prophets; behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.” Acts 13:40, 41. We wait for Thee, all-glorious One!
We look for thine appearing;
We hear thy name, and on the throne
We see thy presence cheering.
Faith even now
Uplifts its brow,
And sees the Lord descending,
And with him bliss unending. We wait for thee, through days forlorn,
In patient self-denial;
We know that thou our guilt hast borne
Upon thy cross of trial.
And well may we
Submit with thee
To bear the cross and love it,
Until thy hand remove it. We wait for thee; already thou
Hast all our heart’s submission;
And though the spirit sees thee now,
We long for open vision;
When ours shall be
Sweet rest with thee,
And pure, unfading pleasure,
And life in endless measure. We wait for thee with certain hope—
The time will soon be over;
With child-like longing we look up
Thy glory to discover.
Oh, bliss! to share
Thy triumph there,
When home, with joy and singing,
The Lord his saints is bringing.
—From the German. The Unbeliever’s Confession
A PASTOR visited one day a person who pretended that he could not believe. He tore a leaf from his memorandum book and wrote these words: “I do not believe that Jesus Christ is my Saviour!” “There, sign that,” said he, handing him the paper. “No, never, I will not sign that,” replied he with energy. “You see, then, that you do believe in Christ, but were afraid to acknowledge it to yourself.” A SOLEMN MESSAGE OF WARNING.
By CHARLES P. WHITFORD
In the 14th chapter of Revelation may be found a message which contains the most solemn warning and fearful threatening anywhere to be found in the word of God. This proclamation is called “the third angel’s message,” and is the last warning which God has in reserve for the world just prior to the second advent of our Lord. This message warns against worshiping the beast and his image, and the reception of his mark, and says, If you do these things you “shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation.” By turning to the 16th chapter of Revelation, we learn what the judgments are which are to be visited upon those “who worship the beast.” They are nothing less than the seven last plagues, and of these plagues it is said, “For in them is filled up the wrath of God.” Rev. 15:1. Wrath having no mixture of mercy has never been experienced by any, and cannot be, as long as Christ is presenting his blood before the Father. But there will come a time when his intercessions will cease, and this time is referred to by the prophet when he says, “I beheld and there was no intercessor.” The description of the first plague sets us on the track of their chronology; for it is poured out upon those who have the mark of the beast, and who worship his image—the identical work against which the third angel’s message warns us. This message therefore can apply to none other than that generation which will live in the closing work of probation. By comparing Rev. 14:10, with Rev. 16:1, 2, 11, it will be seen that the very individuals who reject the warning of the third angel will not only drink of the first vial of the wrath of God, but will also suffer the fifth plague. But it is objected to by some that these plagues are in the past. We reply, If these plagues are in the past, the image of the beast and his worship are in the past. If these are past, the two-horned beast which makes this image, and his work are in the past. If these are past, then the third angel’s message, which warns us in reference to this work, is in the past; and if this is past, that is, ages in the past, where this view locates the commencement of the plagues, then the first and second messages which precede the third are also ages in the past. But there is a large class of people, not in any way connected with us, who believe that the first and second messages have been given in our own day. If this position is true, then the time has come for the third and last warning message to the world; and if the time has come, the message is already in the world, and it is none other than this, which claims to be the promised message. And if the “wine of the wrath of God,” filled up in the seven last plagues, is to fall without mercy upon all who reject this message, we inquire, dear reader, Should not this subject demand your serious thought and most prayerful consideration? From the solemn declaration of the third angel we see that it is of the utmost importance that we clearly understand what the “beast” is, what is his “mark,” and what constitutes his “worship,” in order that we may avoid his worship and his mark, and thus escape drinking the “wine of the wrath of God.” But, says one, if I could only ascertain the meaning of the terms of the warning most gladly would I obey, but it is impossible to arrive at the clear truth, and know for a certainty just what the “beast” and his “image” and his “mark” mean. In reply, we inquire, Would God put forth such a solemn declaration, attaching as a penalty the wine of his wrath without any mixture of mercy, to be inflicted upon all who “worship the beast and his image,” and then leave us to guess at what these things mean? Would not such a position charge God with folly and the height of injustice? Would it not be more reasonable to conclude that the clear truth most certainly exists on this point, and that it is not only the privilege, but the duty, of all who profess to be God’s children to learn and obey it, and thus escape the storm of his wrath, which is soon to burst upon the heads of all that have the mark of the beast and that worship his image? God does not punish the wicked without their knowing, or having full opportunity to know, for what cause the punishment is inflicted. And as he has given us in his word a most solemn warning against the reception of the mark of the beast, accompanied with the most awful threatening of his unmingled wrath against all who do not heed the warning, we inquire if it would not be unjust in God thus to threaten men, if it were impossible for them to ascertain the meaning of the terms of the warning. Most certainly it would. The message containing this warning is the last to be given before the revelation of our Lord from Heaven; and as all Adventists agree that we have reached the last days, and the two preceding messages have been fulfilled in the past, and as facts compel us to admit that the third and last message is now being proclaimed, we are forced to the conclusion that the time has come when it is not only our privilege, but our duty, to understand what the mark of the beast is. No matter if your learned minister can give you no light on the subject. He may possibly be of that class of shepherds described by the prophet Isaiah: “Shepherds that cannot understand,” or, as Paul expresses it, “Ever learning and never able to come to the knowledge of the truth.” 2 Tim. 3:7. But the angel declared to Daniel concerning these last days, “The wise shall understand.” Chap. 12:10. “The time of the end” has arrived, and the warning voice of the third angel (Rev. 14:9–12) is already being heard. Consequently the time has fully come for us to know what the mark of the beast is, that we may avoid it and escape the threatened wrath. And now, dear reader, if you have become interested in this subject, and desire to know what the mark of the beast is, for a full discussion of this subject we would cite you to such works as these: “Mark of the Beast and Seal of the Living God;” “The Three Angels’ Messages,” &c., published at the Review and Herald Office, Battle Creek, Michigan. It is evident that the proclamation of the message of the third angel is being attended with the special blessing of God. This is no small evidence in favor of the correctness of our position. Yet it would be extremely unsafe for us to settle down upon this evidence alone, without being able to give from the Bible the reasons of our faith. Those that heed the warning which is now being given to the world against worshiping the beast and his image and receiving his mark, will soon realize a mighty deliverance, be sheltered from the seven last plagues, in which is filled up the wrath of God, and sing the song of Moses and the Lamb on Mount Zion. In view of an eternal life of glory in the kingdom of God, saved from sin and all its consequences, we beseech you, dear fellow-mortal, to heed the warning voice of the last message of mercy to poor fallen man. Despise not this warning. Its last notes will soon die away and then will, “Stern justice lift the avenging sword,
To slay the mockers of God’s word.”
Oh! then, improve the present; for yet a little while and the sweet voice of mercy will be heard no more. Fear not the reproach or revilings of men, but be willing to suffer persecution. Be wise, and sacrifice all for glory, and do it now. Let the signs of the times admonish you to make no delay. The days are evil; therefore redeem the time. THE TWO EVENINGS.
By D. A. Robinson
HAVING recently had an objection brought against the Sabbath based upon John 20: 19, it may not be amiss to say a few words upon the point. “You claim,” says the objector, “that the day begins at the setting of the sun.” We answer, Yes. “Then,” he continues, “Christ arose on the first day, after the evening was gone, the morning had come, and evidently the greater part of the day had passed. John says, in verse 19, ‘Then the same day at evening, being the first day of the week,’ &c. Does not this show that this writer adopted the Roman method of reckoning time? that is, commencing the day at midnight; and if the time of commencing the Sabbath was changed without any record of it, it is possible, yes, quite probable, that the day itself was changed.” If we show from the margin of Ex. 12: 6 that the day had two evenings, or quote the Bible Dictionary upon the point, the objector replies that he has no Dictionary, and as for his Bible there isn’t a marginal reference in it. To such we can say, You need neither to prove the point of two evenings. But turn to the evangelists and read their account of the miracle of Christ in feeding the multitude. Says Matthew, “And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past;” chap. 14: 15; “and when the day was far spent;” Mark 6: 35; “and when the day began to wear away.” Luke 9: 12. From the above words of these three writers we have an account of the five thousand being fed. Jesus commanded the multitude to sit down, then he took the loaves and fishes, blessed and break them; and after eating they gathered up the fragments that remained; all this work required considerable time, and yet we are to remember that it was evening before it was even entered upon. See again Matt. 14: 15. Now, with this information before us, let us read verse 23: “And when he had sent the multitudes away, he went up into a mountain apart to pray; and when the evening was come, he was there alone.” See also Mark 6: 46, 47: “And when he had sent them away he departed into a mountain to pray. And when even was come, the ship was in the midst of the sea, and he alone on the land.” With the acknowledged fact before us that each day had two evenings, there is a perfect harmony in the words already quoted. In no other way can this seeming contradiction be taken out of the hands of the infidel. On this point the Bible Dictionary says, “The Hebrews reckoned two evenings in each day. . . . According to the Pharisees and the Rabbins, the first evening began when the sun inclined to descend more rapidly; that is, at the ninth hour; while the second, or real, evening commenced at sunset.” We are ready not only to admit but to maintain that the day was far spent when Jesus met with his disciples, that is, the first evening had come, but the real one had not,—the sun had not set. So it was, as he says, “the same day at evening.” AS A THIEF.
By D. A. Grant
PAUL says, “Of the times and seasons, brethren, ye have no need that I write unto you; for yourselves know perfectly that the day of the Lord so cometh as a thief in the night.” 1 Thess. 5:1, 2. “Yes,” says one, “that is just what I believe. The day of the Lord will come as a thief,—unexpectedly. Those are plain words,—a child can understand them.” We agree with you, fully. They are plain words; but are not the words of the next two verses just as plain? Let us notice carefully, the reason that this will be so; for we are not left in doubt in regard to it. “For when they shall say, Peace and safety; then sudden destruction cometh upon them, . . . and they shall not escape.” Verse 3. The reason that that day will come as a thief to some is, they will not be found watching with the armor on. Although the word of God contains ample proof that we may know, and also that it is our duty to know, when that day is near, even at the doors, yet many choose rather to close their eyes to these plain texts of scripture, and conclude not to trouble themselves, as nothing can be known relative to it. Here is a “peace and safety” cry, which may be heard from the lips of thousands at the present day: “Where is the promise of his coming? for since the fathers fell asleep all things continue as they were from the beginning of the creation.” 2 Pet. 3:4. “Why,” they say, “everything remains just as usual. It is not for us to know—Christ may not come for a thousand years for aught that we know.” If this is not a fulfillment of this scripture, then we ask, When will it be fulfilled? Says Jesus, “As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.” Matt. 24:37–39. This is plain language, and shows us that the state of the world, just prior to the second advent of Christ, will be similar to that of the days of Noah. Let the world, testify, paralyzed as it is with sin and pleasure, and crying, “Peace and safety,” that that time is fully upon us; and yet they are wholly unconscious of the extreme nearness of the day of the Lord. But are the children of God in darkness concerning the most important event which will ever take place in the world’s history? Paul answers, in the same chapter from which we have already quoted: “But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness.” Verses 4, 5. Patten, Me., April, 1876. THE CENTENNIAL SABBATH MUDDLE.
Bro. R. Thompson, of Philadelphia, sends the following items from the Evening Express, concerning which he says:— “I send you the following scraps, that you may see the muddle the Sunday-keepers are in about the Centennial and the so-called first-day Sabbath. I thought to have drawn out a reply to my stricture on the inconsistencies in their use of the words Sabbath and Sunday, but no response has been made. The secular and semi-religious press are very chary lest they should lose their patronage, and also condemn themselves. This, as well as the school question, is a question of the day; keep it well before the world. The Lord never was at a loss for instruments to proclaim his own message. Many are waiting for this truth who have never heard it yet. What a responsibility rests on us to publish it! I am glad that your printing-presses are at work. May the Master bless your endeavors in his own righteous cause.” “CENTENNIAL EXPOSITION AND SUNDAY.
“MESSRS. EDITORS: The question of keeping open the Centennial Exposition on Sunday is being again agitated, but apparently without result. The Centennial Commission disdain to enter into contest, silently abiding by their direction to close the doors on Sabbath, principally upon the ground that those in charge of the concern six days of the week need one day of rest as well as other mortals. It might be suggested, in addition, that were the Exposition open on Sunday the Commission would not only need upon his feet every man employed during the week, but a large additional force to maintain order and circulating room among the multitude of visitors recruited on Sunday from the classes who cannot spare a working day for that occasion. These classes are not only numerous, but respectable, and entitled to an equal consideration of their rights and wants. At the same time, their pecuniary circumstances would probably not permit them to indulge in the Centennial visit more than once or twice during the period of the Exposition, and in that case one or two Sundays per month would be sufficient for their accommodation. During the other Sundays the buildings may be closed, but the grounds left open to the public, as they now are, without requiring more than the usual force of special police. We suppose, of course, that, whether our suggestion is carried out or not in regard to the buildings, the Commission intends to leave at least the grounds open on the Sabbath, were it only to prevent the unusual throng who may happen to lie over Sunday in the city from seeking less reputable places and modes of amusement.” To the above Bro. T. replied as follows:— “MESSRS. EDITORS: My attention has been called to an article in your paper over the signature of ‘H. E.,’ entitled ‘Centennial Exposition and Sunday,’ in which the writer six times uses the name Sunday and twice Sabbath, as applied to the first day. It appears to me that there must be some mistake in such a loose way of writing before the world. In this age of inquiry and thought surely we ought to be more definite. We Protestants want to see Scripture for our faith, not tradition, but ‘thus saith the Lord!’ Now I would like to know where in the Bible the Sabbath of the fourth commandment is called by the heathen epithet Sunday. Also, where in the Bible is the first-day called Sabbath? Will your correspondent let us have more light on the subject? R. T.” The real wants of nature are the measure of enjoyments, as the foot is the measure of the shoe. We can call only the want of what is necessary, poverty. It was a brisk, clear evening in the latter part of December when Mr. A—— returned from his counting-house to the comfort of a bright coal fire and warm arm chair in his parlor at home. He changed his heavy boots for slippers, drew around him the folds of his evening gown, and then, lounging back into his chair, looked up to the ceiling and about with an air of satisfaction. still there was a cloud on his brow,—what could be the matter with Mr. A——? To tell the truth, he had that afternoon received in his counting-room the agent of one of the principal religious charities of the day, and had been warmly urged to double his last year's subscription; and the urging had been pressed by statements and arguments to which he did not know well how to reply. “People think,” soliloquized he to himself, “that I am made of money, I believe; this is the fourth object this year for which I have been requested to double my subscription, and this year has been one of heavy family expenses,—building and fitting up this house,—carpets, curtains, no end to the new things to be bought, I really do not see how I am to give a cent more in charity. Then there are the bills for the girls and boys—they must have twice as much now as before we came into this house,—wonder if I did right in building it?” And Mr. A—— glanced uneasily up and down the ceiling, and around on the costly furniture, and looked into the fire in silence. He was tired, harassed, and drowsy; his head began to swim, and his eyes closed—he was asleep. In his sleep he thought he heard a tap at the door; he opened it, and there stood a plain, poor-looking man, who in a voice singularly low and sweet, asked for a few moments conversation with him. Mr. A—— asked him into the parlor, and drew him a chair near the fire. The stranger looked attentively around, and then turning to Mr. A—— presented him with a paper. “It is your last subscription to missions,” said he; “you know all the wants of that cause that can be told you; I called to see if you had anything more to add to it.” This was said in the same low and quiet voice as before, but for some reason unaccountable to himself, Mr. A—— was more embarrassed by the plain, poor, unpretending man than he had ever been in the presence of any one before. He was for some moments silent before he could reply at all, and then in a hurried and embarrassed manner he began the same excuses which appeared so satisfactory to him the afternoon before—the hardness of the times, the difficulty of collecting money, family expenses, &c. The stranger quietly surveyed the spacious apartment with its many elegances and luxuries, and without any comment took from the merchant the paper he had given, but immediately presented him with another. “This is your subscription to the Tract Society, have you any thing to add to it; You know how much it has been doing, and how much more it now desires to do, if Christians would furnish means; do you not feel called upon to add something to it?” Mr. A—— was very uneasy under this appeal, but there was something in the still, mild manner of the stranger that restrained him; but he answered that, although he regretted it exceedingly, his circumstances were such that he could not this year add to any of his charities. The stranger received back the paper without any reply, but immediately presented in its place the subscription to the Bible Society, and in a few clear and forcible words, reminded him of its well-known claims, and again requested him to add something to his donations. Mr. A—— became impatient. “Have I not said,” he replied, “that I can do NOTHING more for any charity than I did last year? There seems to be no end to the calls upon us in these days. At first there were only three or four objects presented, and the sums required were moderate; now the objects increase every day—all call upon us for money, and all, after we give once, want us to double and treble and quadruple our subscriptions. There is no end to the thing; we may as well stop in one place as another.” The stranger received back the paper, rose, and fixing his eye on his companion, said in a voice that thrilled his soul: “One year ago to-night, you thought that your daughter lay dying; you could not sleep for agony—upon whom did you call all that night?” The merchant started and looked up. There seemed a change to have passed over the whole form of his visitor, whose eye was fixed on him with a calm, intense, penetrating expression that awed and subdued him. He drew back, covered his face, and made no reply. “Five years ago, when you lay at the brink of the grave, and thought that if you died then you should leave a family of helpless children entirely unprovided for, do you remember how you prayed—who saved you then?” The stranger paused for an answer, but there was a dead silence. The merchant only bent forward as one entirely overcome and rested his head on the seat before him. The stranger drew yet nearer, and said in a still lower and more impressive tone, “Do you remember, fifteen years since, that time when you felt yourself so lost, so helpless, when you spent days and nights in prayer, when you thought you would give the whole world for one hour's assurance that your sins were forgiven you—who listened to you then?” “It was my God and Saviour,” said the merchant with a sudden burst of remorseful feeling, “oh, yes, it was.” “And has he ever complained of being called on too often?” inquired the stranger, in a voice of reproachful sweetness. “Say,” he added, “are you willing to begin this night and ask no more of him, if he from this night will ask no more of you?” “Oh, never, never, never!” said the merchant, throwing himself at his feet; but as he spoke these words the figure seemed to vanish, and he awoke with his whole soul stirred within him. “O God and Saviour! what have I been saying? What have I been doing?” he exclaimed. “Take all—take everything. What is all I have to what thou hast done for me?”—New York Evangelist. THE WICKED SHALL NOT PROSPER.
By M. E. McKEE
“He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy.” Prov. 28:13. This is a plain declaration of the inspired word. We can easily understand that if we gloss over iniquity, and hide sin, the Lord will not prosper us. Especially is this true of those who make loud professions of religion. Many seem to prosper for awhile, even while covering sins of the darkest dye, but could we look into their hearts we might not envy them their apparent happiness. They no doubt have many anxious hours of unrest, fearing that their sinful practices will be found out. But those who confess and forsake their evil ways shall find mercy. Mercy, Webster says, is tenderness toward an offender, kindness, clemency. Confessing and forsaking sin calls forth pardon from an offended God; with it comes the tenderness and love which he so kindly bestows in token of reconciliation. “He knoweth our frame; he remembereth that we are dust,” and “though he cause grief, yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly nor grieve the children of men.” “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger forever, because he delighteth in mercy. He will turn again, he will have compassion upon us; he will subdue our iniquities, and thou wilt cast all their sins into the depths of the sea.” Micah 7:18, 19. How good is the Lord to promise forgiveness so full and free to those who will comply with the conditions. But it is not safe to trifle with his mercy. “Thine hand shall find out all thine enemies; thy right hand shall find out those that hate thee.” “The Lord shall swallow them up in his wrath, and the fire shall devour them.” Ps. 21:8, 9. Judgments will surely fall upon the heads of the wicked; and if God sees fit to destroy their pleasant things, to cut off their brightest hopes and most flattering prospects, they can only say, “It is just.” They have not heeded his counsel nor his reproofs, and he has said that he would laugh at their calamity and mock when their fear cometh. The Lord said of the house of Judah, who had broken his covenant, “Though they shall cry unto me, I will not hearken unto them.” Jer. 11:11. How terrible to be in such a position! The words of Solomon are only too true: “Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.” Eccl. 8:11. “Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God. But it shall not be well with the wicked.” Verses 12, 13. The word of God contains ample instructions, so that all may avoid falling into error. Few persons can say at last that they have not been warned, and none will be excused for covering their sins, and hiding their eyes from their iniquities.