Review and Herald, Vol. 18, No. 22. (10/29/1861)

Review and Herald

Oct 29, 1861

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Oct 29, 1861

On the Instruction to be Derived from the Examples of Scripture.

ONE of the most important means by which the Scriptures instruct us, is the example of others. But some caution is necessary in the application. For instance:

I. The cases may not be parallel. 2 Kings ix, 31: "Had Zimri peace who slew his master?" said Jezebel to Jehu; inferring from this, that success could not attend the enterprise. But Jehu had a divine warrant, Zimri had not; and it may be here remarked, that an express command from God alters the whole nature of the case and of the action; as in the instances of Abraham offering up Isaac, and Joshua destroying the Canaanites.

II. On some points of duty there was not so clear a revelation of God's will under the patriarchal and Mosaic dispensations that there is under the gospel. This, while it gives a greater eminence to some of the Old Testament saints, accounts in a measure for the failure of duty in others under circumstances where the same conduct in us would be much more sinful. Polygamy appears to be one of these points. This remark naturally suggests another.

III. The characters of persons are to be estimated by the opportunities they possessed of knowing their duty. Matt. viii, 10. Said Jesus to the centurion: "I have not found so great faith, no, not in Israel." Poole on Luke xvii, 19, says: "Faith is to be measured from the revelation which he who believeth hath, and from the opposition which he encountereth; a little faith upon little light, and maintained against a great opposition is great faith; though little in itself, yet great with respect to the circumstances of him or her that believeth. The guilt of Judas was much greater than that of Pilate, as we know from our Lord's own words: 'Therefore he that delivered me unto thee, hath the greater sin.' Capernaum was more guilty than Sodom, and presents a solemn warning to all who possess religious privileges and do not improve them. Matt. x, 23, 24.

IV. We ought to trace every act up to its principle, and having done so, to apply this principle to our particular circumstances. In Gen. xxi, 9, it is stated that "Ishmael mocked Isaac." In Gal. iv, 29, the principle is developed. It was persecution of him that was born after the Spirit, contempt of God's promises, and mockery of true religion. The mocking of Elijah toward the priests of Baal [1 Kings xviii, 27], was a holy rebuke of irreligion, by which he more effectually exposed the gross folly, as well as the wickedness of the idolatry of Baal. Elijah's conduct in commanding fire from heaven [2 Kings i], was not dictated by any revengeful feeling, but by desire to convince a wicked prince, and an idolatrous people that the Lord was the true God, and that He alone ought to be applied to in time of trouble. Again: The zeal of John and James [Luke ix, 54], on the contrary, was without knowledge, passionate, persecuting; though to them it might seem to spring from a just regard to their Lord.

V. The silence of Scripture in not condemning any particular act—as, for instance, the massacre of the people of Jabesh-Gilead [Judges xxi, 10], and David's deceit to Ahimelech [1 Sam. xxi, 1-10], can never be construed into an approbation or even palliation of the act; for the same volume elsewhere furnishes the principles on which such actions are condemned, and often shows their sinfulness by recording the evil consequences which arise from them: a remark which may be applied to polygamy.

VI. Much instruction may be obtained by observing the conduct of individuals in particular cases, and by contrasting the behaviour of different persons under similar circumstances. [I call the particular attention of the readers of the Review to this part of the subject for our particular instruction and spiritual growth in the divine life under the third angel's message. Paul says, "Whatsoever things were written aforetime were written for our learning." Rom. xv, 4. E. M. D.] Take, for instance, the boldness of Micaiah: "As the Lord liveth, what the Lord saith unto me, that will I speak," 1 Kings xxii, 14. Also see Jer. xxvi, 12-15. The faithfulness of John the Baptist [Matt. xiv, 4], constantly speaking the truth, boldly rebuking vice, and patiently suffering for the truth's sake; the weeping of Elisha [2 Kings viii, 11]; of the psalmist [cxix, 136]; of Jeremiah [ix, 1]; of Paul [Phil. iii, 18]; of our Lord [Luke xix, 41]; from which we learn that the wickedness of the ungodly should be a cause of grief and pity; the disobedience of Saul in sparing Agag the king of the Amalekites [1 Sam. xv, 3, 8, 19], and that of Ahab in sparing Benhadad. 1 Kings xx, 34. The consequences in the two latter cases were remarkable. An Amalekite robbed Saul of his crown, and it was in battle with Benhadad that Ahab was killed.

Again: Contrast the malice of Saul against his successor, David, with the kindness of Eli toward his successor, Samuel [1 Sam. xix; iii, 16, &c.]; the refusal of Peter, Paul, and Barnabas, with the readiness of Herod, to accept divine honors [Acts x, 26; xiv, 15; xii, 22, 23]; the humility of John the Baptist [John i, 19-27], with the self-conceit of Simon Magus [Acts viii, 9], "giving out that he was some great one;" the feelings of Ahaz [Isa. vii, 2], when invaded by Rezin and Pekah, with those of his son Hezekiah when invaded by Sennacherib [2 Chron. xxxii, 7, 8]; the anger of Jeroboam and Uzziah when reproved [1 Kings xiii, 4; 2 Chron. xxvi, 19], with submission and increased diligence of Jehoshaphat [2 Chron. xix, 2, 4, &c.]; the impatience of Moses, "kill me, I pray thee," of Elijah, "requesting for himself that he might die," of Job, "Oh that it would please God to destroy me," and of Jonah, saying, "It is better for me to die than to live," with the willingness of Paul to live and suffer, "nevertheless to abide in the flesh is more needful for you" [Num. xi, 15; 1 Kings xix, 4; Job vi, 8, 9, &c.; Jonah iv, 8; Phil. i, 24]; and, lastly, the repentance of Judas, who "departed, and went out and hanged himself," with that of Peter, who remembered the words of Jesus, and went out and wept bitterly. Matt. xxvii, 3-5; xxvi, 75. The one was a worldly sorrow working death, the other was godly sorrow which worketh true repentance. Love to Christ caused Peter to weep; remorse of conscience drove Judas to suicide. The different effect of good and a bad conscience under the same outward circumstances appear by contrasting the conduct of Joseph's brethren, with that of Paul and Silas, when cast into prison. Gen. xlii, 21; Acts xvi, 25. Compare also Isa. lvii, 20, 21, with 2 Cor. i, 12.

By thus examining and contrasting the different conduct of different individuals, as given in the holy Scriptures, we are better able to obtain a better knowledge of human nature, and of our own hearts and duties. "In particulars, our knowledge begins, and so spreads itself by degrees to generals;" and a knowledge of what will probably be the effects of particular circumstances on ourselves, is to be attained by a study of what has been usually the conduct of others under these circumstances. Our duty, however, is to be estimated by the light we enjoy. Is our light greater? so are our responsibilities. Heb. x, 28, 29.—Mine Explored, pp. 70-73.

TRUST.

Yes, will I trust! In all my fears Thy mercy, gracious Lord, appears To guide me through this vale of tears, And be my strength.

Thy mercy guides the ebb and flow Of health and joy, of pain and woe, To wean my heart from all below, To Thee, at length.

Yes—welcome pain—which Thou hast sent; Yes—farewell blessings—Thou hast lent; With Thee alone I rest content, For Thou art heaven.

My trust reposes, safe and still, On the wise goodness of Thy will, Grateful for earthly good—or ill, Which Thou hast given.

O blessed Friend! O blissful thought! With happiest consolation fraught; Trust Thee I may, I will, I ought— To doubt were sin.

Then let whatever storms arise, Their Ruler sits above the skies, And lifting unto Him my eyes, 'Tis calm within.

Dangers may threaten, foes molest; Sorrows increase, disease infest; Yes, torn affections wound the breast For one sad hour.

But faith looks to her home on high— Hope casts around a cheerful eye; And love puts all the terrors by, With gladdened power.

Our Absolute Need of Christ

As God's light shines into your heart, you will see more and more of your depravity, and of your absolute need of Christ.

Specimen of Welsh Preaching.

At a meeting of ministers at Bristol, the Rev. Mr.—invited several of his brethren to sup with him; among them was the minister officiating at the Welsh meeting-house in that city. He was an entire stranger to all the company, and silently attentive to the general conversation of his brethren. The subject on which they were discoursing was the different strains of public preaching. When several had given their opinion and had mentioned some individuals as good preachers, and such as were models as to style of composition, &c., Mr.—turned to the Welsh stranger and solicited his opinion. He said he felt it to be a privilege to be silent when such men were discoursing, but he felt it a duty to comply with this request. "But," said he, "if I must give my opinion, I should say that you have no good preachers in England." "No," said Mr. L. "No," said he; "that is, I mean no such preachers as we have in the Principality." "I know," said Mr. L., "you are famous for jumping in Wales, but that is not owing, I suppose, so much to the strain of preaching which the people hear, as to the enthusiasm of their characters." "Indeed," said the Welshman, "you would jump too, if you heard and understood such preaching." "Why," said Mr. L., "do you think I could make them jump, if I were to preach to them?" "You make them jump!" exclaimed the Welshman. "You make them jump! A Welshman would set fire to the world while you were lighting your match." The whole company became very much interested in this new turn of the subject, and unanimously requested the good man to give some specimen of the style and manner of preaching in the Principality. "Specimen," said he, "I cannot give you; if John Elias were here, he would give you a specimen indeed—oh! John Elias is a great preacher." "Well," said the company, "give us something that you have heard from him." "Oh no!" said he, "I cannot do justice to it; besides, do you understand the Welsh language?" They said, "No, not so as to follow a discourse." "Then," said he, "it is impossible for ye to understand it, if I were to give you a specimen." "But," said they, "cannot you put it into English?" "Oh!" said he, "your poor meagre language would spoil it; it is not capable of expressing those ideas which a Welshman can conceive; I cannot give you a specimen in English without spoiling it." The interest of the company was increased, and nothing would do but something of a specimen; while they promised to make every allowance for the language. "Well," said the Welshman, "if you must have a piece, I must try, but I don't know what to give you. I do not recollect a piece of John Elias; he is our best preacher; I must think a little; well, I recollect a piece of Christ.

mas Evans. Christmas Evans was a good preacher, and I heard him a little time ago at an association of ministers. He was preaching on the depravity of man by sin—of his recovery by the death of Christ,—and he said :

“Brethren, if I were to represent you in a figure, the condition of man as a sinner, and the means of its recovery by the cross of Jesus Christ, I should represent it somewhat in this way. Suppose a large graveyard surrounded by a high wall, with only one entrance, which is by a large iron gate, which is fast bolted. Within these walls are thousands and tens of thousands of human beings, of all ages and of all classes, by one epidemic disease bending to the grave—the grave yawns to swallow them and they must all die. There is no balm to relieve them—no physician there—they must perish. This is the condition of man as a sinner—all, all have sinned, and the soul that sinneth it shall die. While man was in this deplorable state, Mercy, the darling attribute of Deity, came down and stood at the gate, looked at the scene and wept over it, exclaiming, ‘Oh that I might enter, I would bind up their wounds—I would relieve their sorrows, I would save their souls!’ While Mercy stood weeping at the gate, an embassy of angels, commissioned from the court of heaven to some other world, passing over, paused at the sight, and heaven forgave that pause; and seeing Mercy standing there, they cried, ‘Mercy, Mercy, can you not enter? Can you look upon this scene and not pity? Can you pity and not relieve?’ Mercy replied, ‘I can see,’ and in tears she added, ‘I can pity but I cannot relieve.’ ‘Why can you not enter?’ ‘Oh!’ said Mercy, ‘Justice has barred the gate against me, and I cannot, must not unbar it.’ At this moment Justice himself appeared, as it were, to watch the gate. The angels inquired of him, ‘Why will you not let mercy in?’ Justice replied, ‘My law is broken, and it must be honored. Die they or Justice must!’ At this, there appeared a form among the angelic band, like unto the Son of God, who addressing himself to Justice, said, ‘What are thy demands?’ Justice replied, ‘My terms are stern and rigid—I must have sickness for their health—I must have ignominy for their honor—I must have death for life.’ ‘Without shedding of blood there is no remission.’ ‘Justice,’ said the Son of God, ‘I accept thy terms. On me be this wrong, and let Mercy enter.’ ‘When,’ said Justice, ‘will you perform this promise?’ Jesus replied, ‘Four thousand years hence upon the hill of Calvary, without the gates of Jerusalem, I will perform it in my own person.’ The deed was prepared, and signed in the presence of the angels of God—Justice was satisfied and Mercy entered, preaching salvation in the name of Jesus. The deed was committed to the patriarchs, by them to the kings of Israel and the prophets; by them it was preserved till Daniel’s seventy weeks were accomplished; then, at the appointed time, Justice appeared on the hill of Calvary, and Mercy presented to him the important deed. ‘Where,’ said Justice, ‘is the Son of God?’ Mercy answered, ‘Behold him at the bottom of the hill, bearing his own cross; and then she departed and stood aloof at the hour of trial. Jesus ascended the hill, while in his train followed his weeping church. Justice immediately presented him with the deed, saying, ‘This is the day when this bond is to be executed.’ When he received it, did he tear it in pieces and give it to the winds of heaven? No, he nailed it to his cross, exclaiming, ‘It is consummated.’ Justice called on holy fire to come down and consume the sacrifice. Holy fire descended! . . . and there was darkness over the whole heavens: but ‘Glory to God in the highest; on earth peace, good will to men.’

“This,” said the Welshman, “this is but a specimen of Christmas Evans.”—Ad. Herald.

The Day of Christ "at Hand" in the Apostolic Age—in What Sense?

THE day of Christ was at hand 1800 years ago. Paul says, "The night is far spent, the day is at hand." "The Lord is at hand." Peter says, "The end of all things is at hand." It is said in the Apocalypse, "The time is at hand." According to these passages, the day of Christ was at hand in some sense in the apostolic age. In what sense was it then at hand? It must, as it seems, have been at hand in one of two senses, either absolutely, or relatively. It was not absolutely at hand, or it would have come in that age; and the apostle assures the Thessalonian Christians, that it was not at hand in that sense. After affirming the second advent, he said, "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand." It is worthy of remark, that the original word here rendered at hand, is not the same as is so rendered in the other passages above quoted; for in this passage, the word rendered "at hand," describes an event as imminent, or just about to transpire,—hence the apostle affirmed that the day of Christ was not imminent, or just ready to be introduced. He assigns his reasons. He tells them that there was to be "a falling away first," and the revelation of "that man of sin, the son of perdition," who was to have his time according to the sure word of the prophecy, and then be "consumed with the spirit of the Lord's mouth, and be destroyed with the brightness of his coming." Thus we are conducted to the conclusion that the day of the Lord was not absolutely at hand when the apostle wrote.

The end must therefore have been at hand in the other sense, viz., relatively; that is, the time to the end would be short, compared with the period of the world's history then in the past. This principle of exegesis is virtually expressed in the following text: "And that knowing the time, that now it is high time to awake out of sleep; for now is our salvation nearer than when we believed; the night is far spent, the day is at hand." It will be seen at once that the apostle is speaking relatively: he looks at the amount of the great night of this world then in the past,—at the amount of night still in the future; and then, under the guidance of the Holy Spirit, deliberately says, "The night is far spent, the day is at hand." As though he had said, "We are far from the beginning of the night, we are near its end: the time till the morn of blessedness is short, compared with the long hours of night which are gone." Thus we are furnished with the principle of interpretation, that the day of Christ was at hand relatively in the apostolical age.

If so, where must we be now? Must not the comparatively small balance of "the night" which was then in the future, be about past? and must not the Sun of the eternal day soon, very soon arise? Must not the day of Christ, which was relatively near then, be absolutely so now? If it was at hand in any sense then, must it not be at hand in every sense now? In short, is not the end of all things, in the very nature of the case, right at hand?

OTHER PHRASES OF LIKE IMPORT.

There are other forms of expression in the New Testament to which persons generally attach no definite meaning; but which are plain and significant, in the light of the relative principles stated above. Some of them are found in the following class of passages: "A little while and ye shall not see me: and again a little while and ye shall see me." "For yet a little while and he that shall come will come, and will not tarry." "The coming of the Lord draweth nigh." "Behold the Judge standeth before the door." "Behold I come quickly." Those who lose sight of the relative principle suggested by the apostle, are forced to the conclusion that the advent referred to in the above passages, is some other event than the personal appearing of Christ, and is far in the past; but in view of this obvious principle of interpretation, we can easily understand the advent intended to be personal and future; though even on this principle it cannot be far distant, but must now be specially nigh.

Take also the following class of texts: "Brethren, the time is short." "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son;" intimating that the last days of the great week of the world's history had begun when our Redeemer was on earth. Peter speaking of the first advent, says that Christ "was manifest in these last times for you." John mentioning the developments of anti-christ which were then taking place, says, "whereby we know that it is the last time:" all of which forms of expression convey the idea that the closing period of the world's existence had dawned, and, if so, must now be near its termination.

Another form of expression is worthy of notice: the apostle speaking of certain things which occurred under the old covenant, says, "They were written for our admonition, upon whom the ends of the world are come," or as it has been rendered, "upon whom the last of the age is come." But in what sense were "the ends of the world," or "the last of the age," come upon them? May we not suppose it to be in the same sense that one feels that the end of a journey has come upon him when he has traveled more than two-thirds of the entire distance? When Paul penned the above passage, the church had journeyed, according to recent authors of great learning and investigation, nearly 4200 years; and this period, according to the above illustration, had brought her through more than the beginning and middle divisions of her journey; and if so must she not now be almost home? Is not the great wilderness nearly all behind? Is she not on the margin of the heavenly country? It seems that she may now sing with the understanding, as well as with the spirit:

"On Jordan's stormy banks I stand, And cast a wishful eye To Canaan's fair and happy land, Where my possessions lie."

We must call attention to another passage before closing. The apostle, in Heb. ix, says: "Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself." According to this, it was "in the end of the world" when the first advent took place. Some may suppose that the Jewish age is intended, but that this is not correct is obvious from the fact that the Jewish age commenced when God took the children of Israel by the hand to lead them out of the land of Egypt, and terminated at the manifestation of the new covenant; whereas the apostle is here speaking of an age which began at the foundation of the world. The context fully verifies this statement. The previous verse reads, speaking of Christ, "Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with the blood of others; for then he must often have suffered since the foundation of the world." The reader will notice that the starting point in the apostle's mind is the "foundation of the world." Then come the words under consideration, "but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself;" obviously meaning that in the close of the world or age, reckoning from the creation, our Saviour's first advent occurred. He then adds: "And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation;" as he had said, instead of the Saviour suffering annually, which would have occasioned his suffering very often from the beginning of the world, he delayed his coming till the end of time was approaching, when he came in humility, and offered himself as an atonement for sin, on the altar of the cross, and then, as it were, took the blood of his sacrifice and went within the veil to plead during the comparatively short interval which should intervene between his sufferings, and the actual end of the age, when he will make his second advent, without a sin-offering, and bless his waiting people with full salvation.

In conclusion we may safely remark:

1. The expressions, "the day at hand," "the end of all things is at hand," and similar ones, were not uttered at random, but on some definite principle.

2. The only principle suggested in the apostolical writings, is the relative principle, viz., that the time to the end of the age was short compared with the amount of time then in the past.

3. If this principle be well founded then there cannot be a 1000 years of universal righteousness and peace before the end; but we must be occupying the closing hours of grace, and

"Not many years their round shall run, Not many mornings rise, Ere all the glory stands reveal'd To our admiring eyes."

[Millennial News.

God's Providence.

It often strikes us that the Scriptures teach the fact of God's providence in a way that is inimitably touching. Thus when Christ is teaching the twelve what they must endure in their mission for him, and how they may find strength and succor he reverts to this universal care of our great Father above as comprehending essentially all they would need to know, and providing all their case could require.

No creature is so small as to be overlooked by that Omniscient eye; no pang is so slight, so suffering so insignificant, that it does not touch his infinite heart. "Are not two sparrows sold for a farthing? And one of them shall not fall to the ground without your Father." The remark is not that he counts all the sparrows, although that is true; nor that he feeds them although that too might have been said; nor that he marks and enjoys all their little daily enjoyments;—but the word is—"Not one of them shall fall to the ground without your Father." His fall is a sad event to the little sparrow; he is killed, or badly hurt, or his flight-power is exhausted and he sinks because his time has come and he can keep up no longer. And this is precisely the point in the little sparrow's history that Jesus touches, calling our attention to the fact that God notes it and feels it. As God had heard all the sweet notes of his music and had taken care to feed the little bird every day he lived, so God cannot be regardless of his fall. His infinite heart has one throe of sympathy with the sorrows of even that sparrow, worth in the human flesh-market just half of one farthing. It is a mournful necessity of this sinning world that pain should be here, and at last death, the final lot of all living. It is not that God has pleasure in the death of any one of his creatures. He declares this very emphatically of the sinner; he intimates it clearly of the little sparrow, whose death lies in the opposite extreme as to fearfulness and the magnitude of its woe.

Should we too fall to the ground; should our broken wing bear us up no longer; should we drop out from the moving throng of our active fellows, and lay us down faint and gone, we may know there is one eye on us in that otherwise disconsolate hour. He knows that we are of more value than many sparrows, and he will not forget us in our last fall to the ground.

The psalmist who wrote sweet words for almost all pious thoughts, said, "My flesh and my heart faileth: but God is the strength of my heart, and my portion forever." Aye there is not a pang in all this wide sorrowing world so insignificant that it escapes the eye of God—not one so slight that it fails to touch a cord of sympathy in his benevolent heart! It is glorious that the universe has such a God! Who can be so mean and so wicked as not to love him and praise him with all the heart?

Negative and Positive Religion.

THE wrath of God is revealed from heaven against all whose religion is of the negative rather than of the positive kind.

The law of God is positive. It requires supreme love to God and equal love to man. It requires action toward God and man, intense action, energetic devotion to God and man. Now there are many who seem to suppose that this is the doing nothing bad, as they say.

They run hither and thither, and indulge themselves, and live in most things like the world around them. Their way of spending their time, of spending their money, of using their influence, is such that you enquire, why they do this, and why they do that. “Why!” they reply, “what harm is there in it?”

With them the question is, what harm is there in this or that course of life? and not what good will this do? and how far will it glorify God? If they live without committing flagrant sin they think they do well. It does not seem so much as to enter into their designs to do all they can for the promotion of God’s glory, but only to avoid doing such things as will be open disgrace to religion. Their religion is a mere negation, if it may be called religion; which, indeed, it cannot properly be, for all true religion is love, confidence worship, obedience. Let all such, then, as are satisfying themselves with this negative form of what they call religion, remember that the wrath of God is revealed from heaven against them.

Indeed, there are some whose history seems to be one of omission. They are continually neglecting many forms of duty; and they know it. Perhaps some are admitting from day to day that this, and that, and the other thing is duty, and yet never address themselves seriously to the performance of it.

Some of you are perhaps neglecting secret prayer—are neglecting your Bible—are neglecting to pay your debts—are neglecting in the outward life a great multitude of things, but in regard to God and man, and in your inward state you cannot but know that you are really neglecting to render to God all the love and confidence that are his due, and that you are neglecting to love your neighbor as yourself. Your history is one of omission. You seem to overlook the fact, that omission is the very thing against which this text , is arrayed; that this ungodliness and unrighteousness are omissions of duty to God and man.

Gems from Trapp.

BORN 1602, DIED 1669.

1. TRUTH is the daughter of time; it will not always lie hid.

2. Crosses come thick; be patient!

3. Let us labor to be like unto angels, “strengthened with all might,” walking about the world as conquerors, able to do all things through Christ who strengtheneth us.

4. Let no man envy others their better parts or places, since they have them on no other condition but to be put upon greater temptations, hotter services. If we could wish another man’s honor, when we feel the weight of his cares, as David once did of Saul’s armor, we should be glad to be in our own coat.

5. We know not what we lose by making haste, and not holding up our hands as Moses did, to the going down of the sun. If God have begun to enlarge us, he will in due time do it to the full, if we should not be in straits sometimes.

6. David saw the features of his friend Jonathan in lame Mephibesheth, and therefore loved him. He forgave Nabal at Abagail’s intercession, and was pacified toward Absalom at Joab’s. Pharaoh favored Jacob’s house for Joseph’s sake; shall not God do as much more for Jesus’ sake? Joseph was well pleased with his brethren when they brought Benjamin. Bring but the child Jesus in our arms, as Simeon did, and he cannot but smile upon us. Were he never so much displeased before, yet, upon the sight of this his well-beloved Son, in whom he is well pleased, all shall be calm and quiet as the sea when once Jonah was cast into it.

7. Endure hardness. Never dream of a delicacy. Think not to find God in the garden of Egypt, whom Moses found not but in the burning bush. Many love Canaan, but loathe the wilderness; commend the country, but look upon the conquest as impossible; would sit in the seat of honor with Zebedee’s children, but not drink the cup of affliction.

8. No wearing the crown, but by bearing the cross first. Christ himself was not glorified, till first crucified.

9. “And He will thoroughly purge his floor.” That is, his church, called God’s threshing-floor in Isaiah, because usually threshed by God with the flail of affliction. That is the way by which, or whereby, the Lord Christ doth purge his people, and separate between the son whom he loves and the sin which he hates. We may observe in this the difference between Christ and the tempter. Christ hath his fan in his hand, and he fanneth us; the Devil has a sieve in his hand, and he siftheth us. Now, a fan casteth out the worst, and keepeth in the best; a sieve keepeth in the worst, and casteth out the best. So Christ and his trials purgeth chaff and corruption out of us, and nourisheth and increaseth his graces in

us. Contrariwise, the Devil, what evil soever is in us, he confirmeth it; what faith or good thing soever, he weakeneth it.

10. When faith heals the conscience, and grace husheth the affections, and composeth all within, what should ail such a man not to be perpetually merry?—Ad. Herald.

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